This anchor gathers the scene of Six Days of Wonder into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
地是空虚混沌,渊面黑暗;神的灵运行在水面上。神说「要有光」,就有了光;六日之中,祂以话语分开、充满、命名,并看着一切都是好的。
This anchor gathers the scene of The Seventh Day into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
天地万物都造齐了,神在第七日歇了祂一切创造的工。祂赐福给第七日,定为圣日,使受造界的节奏以神的安息为冠冕。
This anchor gathers the scene of The Garden Planted into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
耶和华神在东方的伊甸立了园子,有河从那里流出滋润园子,分为四道。人被安置在园中修理看守,也在分别善恶树前学习受造者的界限。
This anchor gathers the scene of Bone of My Bones into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
神说那人独居不好,便使他沉睡,取肋旁的一部分造成女人。亚当醒来赞叹「这是我骨中的骨,肉中的肉」,二人成为一体。
This anchor gathers the scene of The Serpent's Question into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
蛇用一句「神岂是真说」松动人的信靠,女人和男人取了禁果吃。眼睛明亮之后,他们不是成为神,而是用无花果树叶遮掩羞耻。
This anchor gathers the scene of Cast from the Garden into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
神宣告咒诅,却也应许女人的后裔要伤蛇的头。祂用皮子作衣服给人穿,又用基路伯和四面转动发火焰的剑把守生命树的道路。
This anchor gathers the scene of The Blood Cries Out into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
该隐向弟兄发怒,神警戒他罪伏在门前,他却在田间杀了亚伯。第一滴人血渗入土地,神说「你兄弟的血有声音从地里向我哀告」。
This anchor gathers the scene of Enoch Walked with God into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
家谱一代代响起「就死了」的钟声,但以诺与神同行。到时候,他不在世了,因为神将他取去,死亡家谱中忽然开出一扇生命的窗。
This anchor gathers the scene of Corruption Fills the Earth into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
人在地上罪恶很大,终日所思想的尽都是恶,全地在神面前败坏强暴。耶和华心中忧伤,审判不是脾气失控,乃是圣洁对败坏的回应。
This anchor gathers the scene of Into the Ark into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
挪亚在耶和华眼前蒙恩,按神吩咐造歌斐木方舟,有一门一窗。时候到了,挪亚一家和活物进入方舟,耶和华亲自把他关在方舟里。
This anchor gathers the scene of The Deluge into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
大渊的泉源裂开,天上的窗户敞开,雨下了四十昼夜。水势浩大一百五十天,水下是消逝的世界,水上是一只孤悬于深渊的方舟。
This anchor gathers the scene of The Bow in the Clouds into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
挪亚筑坛献祭,馨香之气上升,神应许稼穑、寒暑、冬夏、昼夜不再止息。虹放在云彩中,成为神与地立约的记号。
This anchor gathers the scene of The Table of Nations into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
挪亚后裔按宗族、方言、土地、邦国分开,列国从一家展开。分散本可成为神赐福全地的秩序,却也显出人类仍带着同一颗骄傲的心。
This anchor gathers the scene of A Tower to Heaven into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
示拿平原的人用砖和石漆建城造塔,塔顶通天,为要传扬自己的名,免得分散。巴别把技术、城市和宗教全都绑在自我荣耀上。
This anchor gathers the scene of The Scattering into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
耶和华降临要看世人所建的城和塔,变乱他们的口音,使他们彼此语言不通。人的通天工程,在天上看来小到需要神俯察;于是他们被分散在全地。
This anchor gathers the scene of From Shem to Abram into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
巴别之后,家谱从闪一路收窄,名字一个接一个,最后落在吾珥的亚伯兰身上。神对列国的回答,不是另一座塔,而是一个蒙召的人。
This anchor gathers the scene of Leave Your Country into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
耶和华呼召亚伯兰离开本地、本族、父家,往神所要指示的地去。巴别人想传扬自己的名,神却应许亲自叫亚伯兰的名为大,并使万族因他得福。
This anchor gathers the scene of Trouble in Egypt into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
饥荒使亚伯兰下到埃及,惧怕使他称撒莱为妹子。法老家因此受灾,亚伯兰带着羞愧和财物离开,蒙召的人第一次显出信心仍需被熬炼。
This anchor gathers the scene of Lot Chooses the Plain into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
罗得举目看见约旦河全平原滋润,便为自己选择靠近所多玛的路。亚伯兰放手之后,神叫他举目四望,应许纵横之地都赐给他。
This anchor gathers the scene of The Priest-King into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
亚伯兰夜间分队追击四王,救回罗得和财物。凯旋路上,撒冷王麦基洗德带着饼和酒出来,这位至高神的祭司为他祝福,亚伯兰也献上十分之一。
This anchor gathers the scene of Count the Stars into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
神领亚伯兰到外边,叫他数算众星,应许他的后裔也要如此。亚伯兰信耶和华,耶和华就以此为义。
This anchor gathers the scene of The Smoking Torch into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
日落时,亚伯兰沉沉睡去,惊人的大黑暗落在他身上。天黑以后,冒烟的炉并烧着的火把从肉块中经过,立约重担由神独自承担。
This anchor gathers the scene of The Hagar Detour into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
撒莱和亚伯兰用人意代劳,夏甲怀孕后逃到旷野水泉旁。耶和华的使者在那里寻找她,她称神为「看顾人的神」。
This anchor gathers the scene of The Covenant Sign into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
九十九岁时,亚伯兰改名亚伯拉罕,撒莱改名撒拉,割礼成为约的记号。神应许明年此时撒拉要生以撒。
This anchor gathers the scene of Three Visitors at Mamre into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
亚伯拉罕在帐棚口接待三位来客,撒拉在帐棚里暗笑生子的应许。耶和华问:「耶和华岂有难成的事吗?」
This anchor gathers the scene of Bargaining for Sodom into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
亚伯拉罕站在耶和华面前为所多玛代求,从五十个义人问到十个。他抓住的是一句信心问题:审判全地的主岂不行公义吗?
This anchor gathers the scene of Fire & the Pillar of Salt into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
二使者晚上进所多玛,暴民夜围罗得之家。黎明时,硫磺与火从天降下,平原诸城成了烟柱,罗得妻子回头一看变成盐柱。
This anchor gathers the scene of The Cave & Gerar into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
罗得的余波在洞中留下羞耻,亚伯拉罕又在基拉耳称妻为妹。神却拦阻亚比米勒犯罪,说亚伯拉罕是先知,要为他祷告。
This anchor gathers the scene of Laughter Arrives into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
撒拉生下以撒,说神使她喜笑;从前暗笑的怀疑变成应许成就的喜乐。夏甲母子在旷野哭泣时,神也开她眼睛看见水井。
This anchor gathers the scene of The Mountain of the LORD into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
亚伯拉罕清早起来带独生的儿子往摩利亚去,以撒背柴同行。刀举起之际,神预备一只公羊扣在小树中,代替儿子献上。
This anchor gathers the scene of The Cave of Machpelah into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
撒拉死后,亚伯拉罕用足价买下麦比拉洞安葬她。这是应许地上第一块产业,却先以坟墓的形式落在他手中。
This anchor gathers the scene of A Bride at the Well into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
老仆带着使命远行,祷告还没有说完,利百加已经来到井旁。神在日常打水之处引导婚约,把应许的家延续下去。
This anchor gathers the scene of Two Nations Within into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
利百加腹中双子相争,神说两国在她腹内,将来大的要服事小的。以扫后来为一碗红汤轻看长子的名分。
This anchor gathers the scene of Reopening the Wells into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
以撒重挖亚伯拉罕年间的井,一再遭争竞,直到利河伯。那里他说:耶和华现在给我们宽阔之地,我们必在这地昌盛。
This anchor gathers the scene of The Stolen Blessing into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
雅各披上以扫的衣服和皮毛,骗取瞎眼父亲的祝福。以撒说声音是雅各的声音,手却是以扫的手;以扫后来放声痛哭。
This anchor gathers the scene of The Ladder at Bethel into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
逃亡的雅各枕石而卧,夜里梦见梯子立地通天,神的使者上去下来。耶和华应许与他同在、保佑他、领他归回此地。
This anchor gathers the scene of The Well at Haran into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
雅各来到哈兰井旁,挪开石头给拉结的羊喝水,随后放声而哭。逃亡者在井旁遇见亲族,也踏入一段被神使用的漫长熬炼。
This anchor gathers the scene of Seven Years Twice into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
雅各因深爱拉结服事七年,看这七年如同几天。到了晚上,拉班把利亚送入洞房;晨光显明骗局,骗人者也被人所骗。
This anchor gathers the scene of Sons & Speckled Flocks into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
利亚与拉结在伤痛和竞争中生养众子,神却在破碎家庭中推进十二支派的开端。斑点羊群也在拉班眼前增多,显出神看顾雅各。
This anchor gathers the scene of The Flight & the Heap into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
雅各带家眷逃离拉班,在基列山与他对质。二人立石堆为证,称为米斯巴,把彼此交在神的鉴察之下。
This anchor gathers the scene of Camps of Fear into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
神的使者迎见雅各,他给那地起名玛哈念;随后听见以扫带四百人来,就惧怕愁烦,把人畜分作两队。
This anchor gathers the scene of Wrestling till Dawn into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
雅各独自留在雅博渡口,夜里有一人与他摔跤直到黎明。那人摸他大腿窝,给他新名以色列;日头刚出来,他瘸着腿前行。
This anchor gathers the scene of The Embrace into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
以扫跑来迎接雅各,抱住他,伏在颈项上亲嘴,两个人就哭了。雅各说见以扫的面如同见了神的面,惧怕之路成了和解之路。
This anchor gathers the scene of Back to Bethel into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
雅各吩咐家人除掉外邦神像,埋在示剑橡树下,然后回伯特利筑坛。拉结死在以法他路旁,应许之家带着敬拜和眼泪继续前行。
This anchor gathers the scene of The Dreamer's Coat into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
约瑟穿彩衣、做禾捆和日月下拜的梦,惹来哥哥们嫉恨。他被丢在坑中,又以二十舍客勒银子被卖往埃及。
This anchor gathers the scene of Judah & Tamar into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
犹大的印、带、杖成了他罪的证物,他承认她比我更有义。弥赛亚谱系的隐线,竟穿过这段羞愧而复杂的插章。
This anchor gathers the scene of Faithful in the Pit into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
约瑟在波提乏家忠心,面对主母引诱时说:我怎能作这大恶,得罪神呢?外衣留在她手中,约瑟被下在监里,耶和华却仍与他同在。
This anchor gathers the scene of From Prison to Palace into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
监里酒政和膳长各做一梦,后来法老也夜里梦见七牛七穗。约瑟说解梦不是出于神吗,一日之间从监牢升到埃及副车。
This anchor gathers the scene of Face to Face Unknown into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
饥荒催逼雅各众子下埃及买粮,他们在约瑟面前下拜,旧梦悄然应验。约瑟认得他们,他们却不认得约瑟,西缅被留下作试验。
This anchor gathers the scene of The Silver Cup Test into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
银杯被放在便雅悯袋中,众兄弟撕裂衣服回城。旧日他们撕裂父亲的心,如今在同一个弟弟问题上接受试验。
This anchor gathers the scene of Judah Steps Forward into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
犹大挺身上前,求约瑟容他代替童子留下为奴,让便雅悯回父亲那里。当年提议卖弟的人,如今甘愿以身相替。
This anchor gathers the scene of I Am Joseph into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
约瑟屏退左右,放声大哭,向弟兄说:我是约瑟。他解释多年痛苦的深层意义:不是你们差我到这里,乃是神差我在你们以先来,为要保全生命。
This anchor gathers the scene of The Night Vision at Beersheba into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
雅各来到别是巴献祭,神在夜间异象中呼唤「雅各!雅各!」祂应许不要怕下埃及去,因为祂要与雅各同下,也必定带他上来。
This anchor gathers the scene of Settled in Goshen into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
雅各一家安居歌珊,约瑟带父亲见法老,雅各为法老祝福。他说自己平生的年日又少又苦,却仍在寄居中承载祝福。
This anchor gathers the scene of The Twelve Blessings into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
雅各交叉双手祝福以法莲和玛拿西,又为十二支派留下临别祝福。论犹大时,他说圭必不离犹大,王权的线索在病榻旁发光。
This anchor gathers the scene of Hope in a Coffin into a stage-memory picture. The story moves through promise, failure, judgment, and mercy, showing that the LORD keeps His word even when human hands cannot carry it straight.
雅各葬在麦比拉洞,约瑟也临终吩咐将来要把他的骸骨带出埃及。创世记结束于一口棺材,却在棺中装着回到应许地的盼望。
A new king arose over Egypt who did not know Joseph. Israel multiplied greatly under heavy burdens. Pharaoh ordered the midwives to kill Hebrew male babies, but the midwives feared God and spared them. God heard Israel's groaning and remembered His covenant.
有不认识约瑟的新王起来治理埃及。以色列人在重担下极其繁茂。法老吩咐收生婆杀尽希伯来男婴，收生婆却敬畏神，存留他们的性命。神听见以色列人的哀声，就记念祂的约。
A woman of Levi hid her infant three months, then placed him in a papyrus basket among the reeds of the Nile. Pharaoh's daughter found him, took pity on him, and named him Moses, saying, "Because I drew him out of the water." Grown up, Moses fled to Midian.
利未女子将婴儿藏了三个月，后来把孩子放在尼罗河边芦荻中的蒲草箱里。法老的女儿看见就可怜他，起名叫摩西，说：「因我把他从水里拉出来。」摩西长大后因杀埃及人逃往米甸。
Moses led his flock to Horeb, where the angel of the LORD appeared in a flame of fire out of the midst of a bush. The bush burned but was not consumed. God called, "Take off your sandals, for the place where you stand is holy ground. I AM WHO I AM."
摩西领羊群到何烈山，耶和华的使者从荆棘里的火焰中向他显现。荆棘被火烧着，却没有烧毁。神呼叫说：「把你脚上的鞋脱下来，因为你所站之地是圣地。我是自有永有的。」
Moses offered excuses: "What if they will not believe me? I am slow of speech." The LORD turned his staff into a serpent and gave Aaron as his spokesman. Moses took his staff and family and set out back to Egypt to confront Pharaoh and free God's people.
摩西多次推辞：「他们必不信我，我本是拙口笨舌的。」耶和华将摩西的杖变作蛇，并指派亚伦同去作口舌。摩西手里拿着神的杖，带妻儿重返埃及，去拯救神的百姓。
Moses and Aaron demanded Pharaoh let Israel go. Pharaoh responded in defiance: "Who is the LORD, that I should obey his voice?" He stopped providing straw for bricks while requiring the same quota, making the people's burden unbearable.
摩西、亚伦去见法老说：容我的百姓去。法老骄傲说：「谁是耶和华，使我听他的话？」法老随即下令不再给百姓草做砖，产量却不得减少，使以色列人的担子更加沉重。
God renewed His covenant promise to free Israel with an outstretched arm. Before Pharaoh, Aaron cast down his staff and it became a serpent. Pharaoh's sorcerers did the same by secret arts, but Aaron's staff swallowed up their staffs.
神重申约定，要用伸出来的翅膀救拔以色列人。亚伦在法老面前把杖丢在地上，杖就变作蛇。埃及术士也用邪术照样而行，但亚伦的杖吞了他们的杖。
God struck Egypt with nine disasters: blood, frogs, gnats, flies, livestock plague, boils, hail, locusts, and darkness. The ninth plague brought pitch darkness over Egypt for three days, yet all the Israelites had light in their dwellings.
神以九灾击打埃及：血、蛙、虱、蝇、疫、疮、雹、蝗、黑暗。第九灾中，三日「可摸的黑暗」遮盖埃及遍地，人不能相见；惟有以色列人家中都有亮光。
During each plague, Pharaoh promised to let Israel go, but as soon as relief came, he hardened his heart again. God told him: "I raised you up to show My power, so that My name may be proclaimed in all the earth."
每当灾殃平息，法老就见灾祸消退而反悔，一次次硬着心不容百姓去。神对法老说：「其实，我叫你存立，是特要向你显我的大能，并要使我的名传遍天下。」
The LORD announced one final plague: "About midnight I will go out in the midst of Egypt, and every firstborn in Egypt shall die, from the throne of Pharaoh to the slave girl." But not a dog would bark against Israel.
耶和华宣告最后一次灾殃：「约到半夜，我必出去巡行埃及遍地。凡在埃及地，从坐宝座的法老直到婢女所有的长子，必死无疑。」但以色列人连狗也不敢向他们摇舌。
God commanded Israel to sacrifice an unblemished lamb and put its blood on the doorposts and lintel. They ate roasted lamb with unleavened bread and bitter herbs, dressed for travel: "When I see the blood, I will pass over you."
神吩咐以色列家每户取无残疾的羊膏，将血涂在房屋的门框和门楣上。他们腰间束带、脚上穿鞋、手中拿杖，赶紧地吃：「我一见这血，就越过你们去。」
At midnight the LORD struck all the firstborn in the land of Egypt. Pharaoh and his servants rose up in the night, and there was a great cry in Egypt, for there was not a house where someone was not dead. Pharaoh urged Israel to leave immediately.
到了半夜，耶和华把埃及地所有的长子都杀了。夜间，法老和众臣仆都起来了，在埃及有大哀号，无一家不死人的。法老连夜召摩西、亚伦来，催促以色列人赶快出境。
Israel journeyed out of Egypt, 600,000 men besides women and children. God claimed all firstborn as holy to Himself and guided them by day in a pillar of cloud and by night in a pillar of fire to give them light.
以色列人从埃及出发，步行的男人约有六十万。神吩咐将一切头生的分别为圣归主。耶和华在他们前面行，日间用云柱领路，夜间用火柱光照他们，昼夜不离。
Pharaoh pursued Israel with all his chariots, trapping them against the Red Sea. The people panicked, but Moses encouraged them: "Fear not, stand firm, and see the salvation of the LORD. The LORD will fight for you; you have only to be silent."
法老预备所有车辆追赶以色列人，将他们困在红海边。百姓极大惧怕，摩西对百姓说：「不要惧怕，只管站住，看耶和华今天向你们所施行的救恩。耶和华必为你们争战，你们只管静默。」
The pillar of cloud moved behind Israel, giving light to Israel while keeping Egypt in darkness. Moses stretched his hand over the sea, and the LORD drove the sea back with a strong east wind all night. Israel walked through on dry ground with walls of water.
云柱移到他们后面，一面黑暗、一面发光。摩西向海伸杖，耶和华用大东风吹了一夜，使海水消退，海就成了干地。水在以色列人的左右作了墙垣，以色列人下海中走干地。
At the morning watch, the LORD clogged Egyptian chariot wheels so they drove heavily. God commanded Moses to stretch his hand, and at daybreak the sea returned to its normal flow. Pharaoh's army was completely swallowed; not one survived.
到了晨更时分，耶和华使埃及军兵混乱，使他们的车轮脱落。天一亮，摩西向海伸杖，海水复原，把法老的全军尽都淹没，连一个也没有剩下。以色列人看见神向埃及人行的大事。
Moses, Miriam, and Israel sang: "The LORD is my strength and my song, and he has become my salvation!" Miriam led women with tambourines in praise. Later at Marah, when waters were bitter, God showed Moses a tree to make the water sweet.
摩西与以色列人向耶和华唱歌说：「耶和华是我的力量、我的诗歌，也成了我的拯救！」米利暗手拿击鼓带领妇女应声歌唱。后来到了玛拉，水苦不能喝，神指示摩西一棵树丢在水里，水就变甜了。
The whole congregation grumbled for bread. In the evening quails covered the camp, and in the morning a fine flake-like thing lay on the ground: Manna. God commanded them to gather daily portion, with a double portion before the Sabbath.
以色列全会众在旷野因无饼吃而发怨言。晚间有鹌鹑飞来遮满营地，早晨露水上升后，地面上有如霜的细物：吗哪。神吩咐他们按日收取，安息日前一日收取双份。
At Rephidim there was no water. The people quarreled with Moses, saying, "Why did you bring us out of Egypt to kill us with thirst?" God instructed Moses to strike the rock at Horeb with his staff, and water gushed out for the people to drink.
百姓在利非订因无水喝与摩西争闹说：「你为什么将我们从埃及领出来，使我们和家眷渴死呢？」神吩咐摩西拿杖击打何烈山的磐石，磐石就流出水来，使百姓可以喝。
Amalek came and fought with Israel. Whenever Moses held up his hand, Israel prevailed; whenever he lowered his hand, Amalek prevailed. Aaron and Hur stayed up his hands until sunset, and Joshua defeated Amalek. Moses built an altar: The LORD Is My Banner.
亚玛力人来在利非订与以色列人争战。摩西何时举手，以色列人就得胜；何时垂手，亚玛力人就得胜。亚伦与户珥扶着摩西的手直到日落，约书亚击败敌人。摩西筑坛起名：耶和华尼西。
Jethro, Moses' father-in-law, brought Zipporah and Moses' sons to him and rejoiced for God's deliverance. Seeing Moses sit alone judging people from morning till evening, Jethro advised selecting trustworthy, God-fearing men to share the burden of leadership.
摩西的岳父叶忒罗带着摩西的妻儿来见他，因耶和华拯救以色列人而欢喜。叶忒罗见摩西从早到晚独自审判百姓，便献策挑选有才能、敬畏神、诚实无妄的人分层治理。
Israel camped before Mount Sinai. God told Moses: "You saw how I bore you on eagles' wings and brought you to myself. Now if you will obey my voice and keep my covenant, you shall be my treasured possession, a kingdom of priests and a holy nation."
以色列人来到西奈的旷野山下扎营。神吩咐摩西说：「我如鹰将你们背在翅膀上，带来归我。你们若听从我的话，遵守我的约，就必在万民中作属我的子民，归我作祭司的国度，为圣洁的国民。」
There were thunders, lightnings, a thick cloud on the mountain, and a loud trumpet blast. God spoke the Ten Commandments. Trembling, the people stood far off, while Moses drew near to the thick darkness where God was.
第三天早晨，山上有雷轰、闪电、密云，角声甚大，全山冒烟震动。神颁布十诫。百姓看见雷轰闪电角声，就都发抖远立；摩西就挨近神所在的幽暗之中。
God gave laws regarding servants, personal injury, property, restitution, Sabbath rest, and social justice: protecting widows, orphans, and strangers, for "I am compassionate." God promised an angel to go before them into Canaan.
神赐下关于奴仆、伤人、赔偿、安息与公义的典章，严禁欺压寄居的、寡妇与孤儿，因为「我是有恩慈的」。神应许差遣使者在他们前面引路，领他们进入迦南。
Moses read the Book of the Covenant, and the people agreed: "All that the LORD has spoken we will do." Moses sprinkled half the sacrifice blood on the altar and half on the people. Then seventy elders went up, saw God, and ate and drank in His presence.
摩西将约书念给百姓听，百姓齐声说：「耶和华所说的，我们必遵行。」摩西把牺牲的血一半洒在坛上，一半洒在百姓身上。随后七十位长老上山，观看神，他们又吃又喝。
The LORD said to Moses, "Speak to the people of Israel, that they take for me a contribution. From every man whose heart moves him you shall receive the contribution for me: gold, silver, bronze, blue and purple yarns, fine linen... Make me a sanctuary."
耶和华对摩西说：「你告诉以色列人当为我拿礼物来；凡甘心乐意的，你们就可以收下归我。所要收的礼物：金、银、铜、蓝色紫色朱红色线、细麻……又当为我造圣所，使我可以住在他们中间。」
Moses received blueprints for the Ark with the Mercy Seat between two cherubim: "There I will meet with you." He was shown the Table of Showbread, the pure gold Lampstand, the tabernacle curtains, and the dividing Veil.
摩西领受约柜与二基路伯翅膀下施恩座的蓝图：「我要在那里与你相会。」神又指示陈设饼桌、精金灯台、帐幕的幔子与隔离至圣所的幔子。至圣所无窗无灯，唯有神荣耀的光照。
God appointed Aaron and his sons as priests, specifying holy garments for glory and beauty: breastpiece with twelve gems for Israel's tribes, ephod, and golden plate engraved "HOLY TO THE LORD." Blueprints included bronze altar and incense altar.
神设立亚伦父子作祭司，制造荣耀端庄的圣衣：胸牌上刻十二宝石代表十二支派，冠冕上系着刻有「归耶和华为圣」的金牌。并指示铜坛、香坛与洗涤盆的建造。
God called Bezalel and Oholioli, filling them with the Spirit of God in skill and intelligence for all craftsmanship. God concluded with the perpetual command: keep the Sabbath as a sign forever. God gave Moses two stone tablets written by His finger.
神提名呼召比撒列与俄利乌巧匠，用神的灵充满他们，赐智慧能做各样的巧工。神最后特别嘱咐守安息日为世世代代永远的证据。完毕，神将亲手写的两块法版交给摩西。
Seeing Moses delayed on the mountain, the people urged Aaron to make gods for them. Aaron fashioned a golden calf, and the people sacrificed, ate, drank, and rose up to play. God's anger burned, but Moses pleaded for covenant mercy.
百姓见摩西迟迟不下山，就围住亚伦说：为我们造神像吧！亚伦铸造了一只金牛犊，百姓便说：「以色列啊，这是领你出埃及地的神！」百姓献祭吃喝玩耍。耶和华发怒，摩西为百姓求情。
Coming down, Moses saw the calf and dancing; he smashed the stone tablets in anger and destroyed the calf. Moses returned to the LORD: "Oh, this people has sinned a great sin. But now, if you will forgive their sin—and if not, blot me out of your book."
摩西下山看见金牛和跳舞，便发怒把法版摔碎在山下，将金牛犊焚烧磨碎。摩西回到耶和华面前说：「唉！这百姓犯了大罪……倘或你肯赦免他们的罪——不然，求你从你所写的册上涂抹我的名。」
Moses prayed: "If your Presence does not go with us, do not bring us up from here... Please show me your glory." God placed Moses in a cleft of the rock, covered him with His hand as He passed by, allowing Moses to see His back.
摩西祷告说：「你的同在若不亲自同去，就不要把我们从这里领上去……求你将你的荣耀显给我看。」神将摩西放在磐石穴中，用手遮掩他直到荣耀过去，只许摩西看见祂的背影。
God told Moses to cut two second stone tablets. The LORD passed before him proclaimed: "The LORD, a God merciful and gracious, slow to anger, abounding in steadfast love." When Moses came down with new tablets, his face shone from talking with God.
神吩咐摩西凿出两块新石版。耶和华在他面前宣告说：「耶和华，是有怜悯有恩典的神，不轻易发怒，并有丰盛的慈爱和诚实。」摩西拿着新法版下山，因与神说话，脸面发光。
Moses assembled Israel and called for freewill offerings. Men and women came whose hearts moved them, bringing gold, yarn, linen, and oils. The craftsmen told Moses, "The people bring much more than enough for doing the work." Moses restrained them from giving.
摩西招聚以色列全会众，呼召甘心乐意者奉献。凡心里受感的人纷纷带来金银、细麻与香料。巧匠对摩西说：「百姓拿来的用以做工，够用有余！」摩西下令拦阻百姓不再拿来。
Bezalel, Oholiab, and every skilled worker crafted the curtains, frame, ark, table, lampstand, altars, court, and holy vestments. They fulfilled every detail precisely "as the LORD commanded Moses." Moses inspected all the work and blessed them.
比撒列、俄利乌与巧匠建造了幔子、板架、约柜、桌子、灯台、两坛、院子与圣衣。他们层层精细复述，「都是照耶和华所吩咐摩西的」。摩西看见一切的工都做成了，就给他们祝福。
On the first day of the first month of the second year, the tabernacle was erected. Moses set up the frames, spread the tent, placed the Testimony in the ark, set the table, lit the lamps, and offered sacrifices. So Moses finished the work.
第二年正月初一日，帐幕立起来。摩西立起板架、铺上罩棚，将法版安在柜里，摆设桌子、点亮灯台、在坛上献祭。这样，摩西完成了所有的工。
Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle. Moses was not able to enter. Throughout all their journeys, the cloud of the LORD was on the tabernacle by day, and fire was in it by night, in the sight of all Israel.
当时，云彩遮盖会幕，耶和华的荣光就充满了帐幕。摩西不能进会幕。在他们所行的路上，日间有耶和华的云彩在帐幕以上，夜间云中有火，在以色列全家的眼前。
The worshiper lays his hand on the head of the offering, and the whole animal is given to the fire. Nothing is held back on the altar; the smoke rises before the LORD as a pleasing aroma.
献祭的人按手在祭牲头上,整只祭牲归给坛上的火。燔祭没有留下给人的分,全然烧尽,馨香之气升到耶和华面前。
Fine flour, oil, frankincense, firstfruits, and shared portions bring the language of ordinary life to the altar. In the peace offering, the worshiper eats in the presence of God, receiving fellowship as gift.
细面、油、乳香、初熟之物,把日常生活带到坛前。平安祭中,献祭者在神面前同席吃喝,把相交领受为恩典。
For unintentional sin, hands are laid on the victim and blood is handled before God. For guilt, wrong done against holy things or neighbor is not excused by emotion; restitution is made, and a fifth is added.
误犯之罪要按手、献牲、洒血,在神面前得赦。赎愆祭也不把亏负圣物或邻舍的事化作一句抱歉;必须偿还,并且加上五分之一。
The burnt offering remains on the hearth from evening until morning. Every morning the priest puts wood on the altar again; through the dark hours, the altar still has light.
燔祭要放在坛的柴上,从晚上到天亮。祭司晨晨添柴,把祭坛上的火整理不息;黑夜漫长,坛上却始终有光。
Aaron and his sons are washed, clothed, anointed, and marked with blood on the right ear, right thumb, and right big toe. For seven days they remain at the entrance of the tent, learning that nearness to God is received, not seized.
亚伦和儿子们被洗身、穿圣衣、受膏,又有血抹在右耳、右手大拇指、右脚大拇指上。他们七日住在会幕门口,学习亲近神不是夺取,乃是承接。
On the eighth day, the offerings are laid out and Aaron blesses the people. The glory of the LORD appears; fire comes out from before Him and consumes the offering, and all the people shout and fall on their faces.
第八日,祭物摆列,亚伦为百姓祝福。耶和华的荣光向众民显现,有火从祂面前出来,烧尽坛上的燔祭和脂油,众民欢呼俯伏。
Nadab and Abihu bring unauthorized fire before the LORD. The same holy presence that consumed the offering now consumes the priests; Moses speaks the word of the LORD, and Aaron is silent.
拿答、亚比户把耶和华没有吩咐的凡火献在祂面前。同一位神的火,前一刻烧尽祭物引发欢呼,下一刻吞噬二祭司;摩西说出耶和华的话,亚伦默默不言。
Animals, fish, birds, and creeping things are named and divided. Even the table becomes a classroom: Israel learns to discern, to receive, and to refuse under the gaze of a holy God.
牲畜、鱼、鸟、昆虫一一被分辨为洁净与不洁净。连饭桌也成了课堂:以色列在圣洁神面前学习分辨、领受与拒绝。
After childbirth, the mother waits the appointed days and brings an offering. If she cannot afford a lamb, two birds are accepted — the very poor offering later seen in Mary’s hands at the temple.
妇人生产之后,满了洁净的日子,要带供物来到祭司面前。若力量不够献羊羔,两只斑鸠或雏鸽也被悦纳——后来马利亚在圣殿所献,正是贫者之例。
The priest examines the mark, and the leper tears his clothes, lets his hair hang loose, covers his upper lip, and cries, "Unclean, unclean." He lives alone outside the camp, the loneliest silhouette in the law.
祭司察看灾病,长大麻风的人要撕裂衣服、蓬头散发、蒙着上唇,喊叫说:「不洁净了!不洁净了!」他要独居营外,成了律法中最孤独的身影。
On the day of cleansing, one bird is killed over fresh water in an earthen vessel. The living bird is dipped in blood and water, then released into the open field, carrying the picture of cleansing into the sky.
得洁净之日,一只鸟要宰在瓦器里的活水上;活鸟蘸在血与水中,再放到田野里飞去。得洁净的画面从地上的血,一直飞入天空。
Only once a year, the high priest enters behind the veil, not without blood and not without a cloud of incense covering the mercy seat. In the sacred dimness, Israel learns that access to God is opened by atonement, not presumption.
一年一次,大祭司独自进入幔内,不是空手进去,也不是没有血进去;香云遮掩施恩座。至圣幽暗中,以色列学习到神面前的路是由赎罪开启,不是凭胆量闯入。
Two goats stand before the LORD. One is slain as the sin offering; over the other, sins are confessed, and it is sent away alive into a solitary land, bearing in its body the people’s guilt.
两只羊站在耶和华面前。一只归耶和华被宰作赎罪祭;另一只被承认众罪在头上,活活送到无人之地,担着百姓的罪离开营中。
Israel must not treat blood as common food, because the life of the flesh is in the blood. Blood is given on the altar to make atonement; life answers for life before the LORD.
以色列不可把血当作寻常食物,因为活物的生命是在血中。血被赐在坛上为生命赎罪;在耶和华面前,生命回应生命。
The LORD warns Israel not to imitate the practices of Egypt behind them or Canaan before them. Their homes, bodies, marriages, and kinship boundaries must be governed by the God who brought them out.
耶和华吩咐以色列,不可效法从前所住埃及地的行为,也不可效法将要进入迦南地的行为。他们的家庭、身体、婚姻与亲属界线,都要归出埃及的神管理。
Holiness enters the field, the courtroom, the marketplace, and ordinary speech. The poor and sojourner are left gleanings; the deaf are not cursed, the blind are not tripped, and the neighbor is loved as oneself.
圣洁进入田地、审判、买卖和日常言语。田角和遗落的庄稼留给穷人和寄居者;不可咒骂聋子,不可将绊脚石放在瞎子面前,并且要爱人如己。
The darkest Canaanite altars are named without softness: children passed through fire to Molech, and souls turning to mediums and spiritists. Israel must cut ties with this darkness because the LORD sets His people apart.
迦南祭坛的至暗之处被直面点名:使儿女经火归摩洛,又偏向交鬼和行巫术的人。神的百姓必须与这黑暗彻底割席,因为使他们分别为圣的是耶和华。
The priests bear a nearer responsibility: their conduct, households, and offerings must not profane the holy things. The sacrifices brought near must be without blemish, because the Holy One receives what is whole.
祭司担负更近的责任:他们的行为、家室与所献祭物,不可亵渎圣物。带到神面前的祭牲必须无残疾,因为圣者所悦纳的是完整献上。
The calendar itself is gathered to the LORD: Sabbath, Passover, Firstfruits, Weeks, Trumpets, Atonement, and Booths. Time becomes a sanctuary where Israel remembers redemption, harvest, repentance, and pilgrimage.
日历也被召到耶和华面前:安息日、逾越节、初熟节、五旬节、吹角节、赎罪日、住棚节。时间成为圣所,让以色列记念救赎、收成、悔改与寄居。
Pure olive oil keeps the lamp burning from evening to morning before the LORD, and twelve loaves are set continually before Him. Through the night, light and bread bear witness that the tribes live before God’s face.
清橄榄油使灯在耶和华面前从晚上到早晨常常经理,十二个陈设饼也常摆在祂面前。整夜之中,灯与饼作见证:十二支派活在神面前。
In the fiftieth year, the trumpet sounds and liberty is proclaimed throughout the land. Property returns, debts release their grip, and the land itself teaches Israel: it cannot be sold forever, because it belongs to the LORD.
第五十年,号声响起,遍地向一切居民宣告自由。地业归回,债务松手,土地亲自教导以色列:地不可永卖,因为地是耶和华的。
Blessings are promised for obedience, and discipline descends in waves if Israel refuses the LORD. Yet even in exile, if they confess their iniquity, God says He will remember His covenant with Jacob, Isaac, and Abraham; vows and dedications close the book before Him.
顺服有祝福,悖逆则有层层加重的管教。但即使被掳之地,他们若承认自己的罪孽,神仍说:我要记念我与雅各、以撒、亚伯拉罕所立的约;许愿和奉献条例也在祂面前为全书作结。
At Sinai the LORD commands Moses to number the men twenty years old and upward, all who are able to go to war. Tribe by tribe, name by name, Israel is counted as an army under covenant order. The wilderness journey begins not as a mob's escape, but as the mustering of the LORD's host.
在西奈,耶和华吩咐摩西数点二十岁以上、能出去打仗的男丁。按支派、按名字,以色列被数点为立约秩序下的大军。旷野旅程不是一群乌合之众逃难,乃是耶和华军队整队起行。
Judah, Reuben, Ephraim, and Dan lead the four sides of the camp, each with three tribes under its standard. At the center stands the tent of meeting, the true heart of Israel's geography. Every tent faces the presence that defines the people.
犹大、流便、以法莲、但分领营盘四方,各有三支派在旗号之下。会幕立在中央,成为以色列地理真正的心脏。每一座帐棚都面向那定义百姓身份的同在。
The Levites are taken in place of Israel's firstborn, belonging wholly to the LORD for the service of the tabernacle. Redemption is counted carefully, even to the surplus firstborn who require ransom money. Nearness to the holy God is ordered through substitution and service.
利未人代替以色列一切头生的归给耶和华,专为会幕供职。救赎被仔细计算,连多出的头生者也要用赎银代赎。亲近圣洁的神,要借着代替与事奉被安排。
Kohath, Gershon, and Merari receive their appointed burdens, but the holiest things must first be covered by Aaron and his sons. The Kohathites may carry, yet they must not touch or even enter to look at the holy things, lest they die. Service near glory is never casual labor.
哥辖、革顺、米拉利各自领受所抬之物,但至圣之物必须先由亚伦和他儿子遮盖。哥辖人可以抬,却不可摸,也不可进去观看圣物,免得死亡。靠近荣耀的服事,从不是随便的劳作。
The camp is cleansed, vows are guarded, and the Nazirite's separated life is set before Israel. Over such a people Aaron is taught to pronounce the blessing of the shining face. Marching begins under holiness and peace, not mere logistics.
营中要洁净,誓愿要谨守,拿细耳人分别的生活摆在以色列面前。亚伦要在这样的百姓身上宣告耶和华脸光照的祝福。起行不是单靠后勤,乃是在圣洁与平安之下开始。
For twelve days the leaders bring their offerings, each tribe named, each gift weighed, each sacrifice recorded. Repetition becomes reverence: no tribe is swallowed by the crowd, and no gift before the altar is forgotten. The ordered camp answers grace with ordered giving.
十二日之久,众首领轮流献供物,每个支派被点名,每件礼物被称量,每个祭物被记录。重复成了敬畏:没有支派被群众吞没,没有祭坛前的礼物被遗忘。整队的营以整齐的奉献回应恩典。
The cloud covers the tabernacle by day, and from evening until morning it appears like fire. Whether two days, a month, or a year, Israel camps when the cloud rests and sets out when it lifts. The silver trumpets give sound to the obedience already governed by God's presence.
云彩白日遮盖帐幕,从晚上直到早晨形状如火。无论两天、一月、一年,云彩停住,以色列就安营;云彩收上去,他们就起行。银号把顺服发出声音,而这顺服早由神的同在管理。
At last the camp sets out from Sinai, with order, trumpet, cloud, and ark. As the ark goes forward, Moses cries for the LORD to arise and scatter His enemies; when it rests, he calls Him to return to Israel's myriads. The journey is framed by the presence that fights and rests with His people.
营终于从西奈起行,有次序、有银号、有云彩、有约柜。约柜往前行时,摩西呼求耶和华兴起,使仇敌四散;约柜停住时,他求耶和华回到以色列千万人中。旅程由那位争战并安息在百姓中间的同在框住。
The people crave meat and despise the manna of grace. Quail falls in abundance, but judgment meets desire while the meat is still between their teeth. The graves of craving warn that appetite can bury a people even in the presence of provision.
百姓贪恋肉食,厌弃恩典的吗哪。鹌鹑大量降下,肉还在牙齿之间,审判已临到贪欲。贪欲之坟警戒人:即使供应就在眼前,私欲仍能埋葬百姓。
Miriam and Aaron speak against Moses, but the LORD summons them to the tent. Moses is declared faithful in all God's house, and Miriam becomes leprous, white as snow. The meek servant intercedes for the very sister who attacked him.
米利暗和亚伦毁谤摩西,耶和华却召他们到会幕前。摩西被称为在神全家尽忠,米利暗则长了大麻风,白如雪。极其谦和的仆人,为攻击自己的姐姐代求。
Twelve spies enter the land and return with fruit so heavy two men carry one cluster. Ten spread an evil report about giants and walls, while Caleb and Joshua see the same land through the promise of God. The question is never whether the giants are real, but whether God is larger.
十二探子进入那地,带回一挂葡萄,重到两人抬着。十个人报恶信,只看见巨人与城墙;迦勒和约书亚看见同一块地,却透过神的应许观看。问题从来不是巨人是否真实,乃是神是否更大。
That night all the congregation lifts up its voice and weeps, wishing for Egypt and threatening new leaders. One night of unbelief becomes forty years of wandering, and their presumptuous attempt to climb the mountain ends in defeat. Tears without faith cannot enter what trust refused.
那夜全会众大声喧嚷哭号,怀念埃及,甚至想另立首领。一夜的不信换来四十年的漂流;他们随后擅自上山,却败在仇敌面前。没有信心的眼泪,不能进入信靠所拒绝的产业。
After rebellion, the LORD gives Israel a visible reminder on the edges of their garments. The tassels with a blue cord call them to remember the commandments and not follow their own eyes and hearts. Mercy trains memory at the hem of daily life.
叛逆之后,耶和华把可见的记号系在以色列衣服边上。带蓝细带子的繸子,呼召他们记念遵行诫命,不随从自己的心和眼目。怜悯在日常衣边训练记忆。
Korah and two hundred fifty leaders challenge the priesthood with censers in hand. Their language sounds democratic and holy, but it masks envy toward the order God has given. Strange ambition walks toward the altar carrying fire.
可拉和二百五十个首领手拿香炉,挑战祭司职分。他们的话听似平等又属灵,却掩盖了对神所立秩序的嫉妒。错谬的野心拿着火走向祭坛。
The earth opens and swallows the rebels alive, and fire consumes the men with censers. When plague breaks out the next day, Aaron runs with incense into the congregation and stands between the dead and the living. Judgment and intercession meet in one terrifying scene.
地开口把叛党活活吞下,火也烧灭拿香炉的人。次日瘟疫爆发,亚伦拿香炉奔入会众,站在活人死人中间。审判与代求在同一幕惊心画面中相遇。
Twelve staffs are placed before the LORD, one for each tribe. By morning Aaron's dead rod has budded, blossomed, and borne ripe almonds. God answers rebellion not with argument only, but with life springing from a dry staff.
十二根杖放在耶和华面前,每支派一根。到了早晨,亚伦那根死杖发了芽、开了花、结了熟杏。神回应叛逆,不只用辩论,也用从枯杖冒出的生命。
The ashes of the red heifer provide water for cleansing those defiled by death. In a wilderness full of graves, Israel needs a way back from uncleanness to the camp. God provides cleansing for people who must walk through death but still belong near His presence.
红母牛的灰调成除污秽的水,洁净因死亡沾染的人。在满是坟墓的旷野,以色列需要一条从污秽回到营中的路。神为必须经过死亡、却仍属于祂同在的人预备洁净。
This scene gathers the turning point of the unit into a clear wilderness picture. Israel sees again that unbelief brings judgment, yet the LORD keeps opening a way of mercy, order, and promise for His people.
米利暗离世后,会众为水争闹,摩西在怒中击打磐石两下。水流出来,但摩西和亚伦没有在百姓眼前尊耶和华为圣,因此不得领会众进入迦南。
This scene gathers the turning point of the unit into a clear wilderness picture. Israel sees again that unbelief brings judgment, yet the LORD keeps opening a way of mercy, order, and promise for His people.
亚伦、摩西和以利亚撒上何珥山,圣衣从亚伦身上传给以利亚撒。亚伦死在山上,全会众哀哭三十天,祭司职分却继续向前。
This scene gathers the turning point of the unit into a clear wilderness picture. Israel sees again that unbelief brings judgment, yet the LORD keeps opening a way of mercy, order, and promise for His people.
火蛇进入营中咬百姓,百姓承认犯罪,摩西为他们代求。耶和华吩咐造一条铜蛇挂在杆上,凡被咬的,一望这蛇就必得活。
This scene gathers the turning point of the unit into a clear wilderness picture. Israel sees again that unbelief brings judgment, yet the LORD keeps opening a way of mercy, order, and promise for His people.
以色列唱井之歌,随后击败亚摩利王西宏和巴珊王噩。新一代在约旦河东尝到得胜,知道应许之地的边界已经在眼前展开。
This scene gathers the turning point of the unit into a clear wilderness picture. Israel sees again that unbelief brings judgment, yet the LORD keeps opening a way of mercy, order, and promise for His people.
巴勒用重金聘请巴兰咒诅以色列,神却夜间临到巴兰,约束他的道路和口舌。外邦先知的帐幕成了黑夜中神主权说话的地方。
This scene gathers the turning point of the unit into a clear wilderness picture. Israel sees again that unbelief brings judgment, yet the LORD keeps opening a way of mercy, order, and promise for His people.
巴兰的驴看见耶和华的使者拔刀站在路上,巴兰却看不见。驴开口责备先知,直到他的眼睛被开,才知道自己行在危险的路上。
This scene gathers the turning point of the unit into a clear wilderness picture. Israel sees again that unbelief brings judgment, yet the LORD keeps opening a way of mercy, order, and promise for His people.
巴兰一再筑坛献祭,想咒诅却只能祝福。神把祝福放在他的口中,最后甚至宣告有星要出于雅各,有杖要兴于以色列。
This scene gathers the turning point of the unit into a clear wilderness picture. Israel sees again that unbelief brings judgment, yet the LORD keeps opening a way of mercy, order, and promise for His people.
以色列在什亭与摩押女子行淫,随从巴力毗珥,瘟疫临到营中。非尼哈拿枪行出,为神发热心,瘟疫便止住。
This scene gathers the turning point of the unit into a clear wilderness picture. Israel sees again that unbelief brings judgment, yet the LORD keeps opening a way of mercy, order, and promise for His people.
新一代在摩押平原再次被数点,旧代照耶和华所说尽都倒在旷野,惟有迦勒和约书亚存留。数点不是重复,乃是应许越过坟墓后的新起点。
This scene gathers the turning point of the unit into a clear wilderness picture. Israel sees again that unbelief brings judgment, yet the LORD keeps opening a way of mercy, order, and promise for His people.
西罗非哈的五个女儿来到摩西面前求产业,耶和华判定她们所说有理。她们在会众前得着父亲名下的产业,显明应许之地也有她们的分。
This scene gathers the turning point of the unit into a clear wilderness picture. Israel sees again that unbelief brings judgment, yet the LORD keeps opening a way of mercy, order, and promise for His people.
摩西求耶和华立一人治理会众,免得他们如没有牧人的羊群。约书亚被带到祭司和全会众面前,摩西按手在他头上,把尊荣给他。
This scene gathers the turning point of the unit into a clear wilderness picture. Israel sees again that unbelief brings judgment, yet the LORD keeps opening a way of mercy, order, and promise for His people.
新一代听见每日、安息日、月朔和节期的献祭条例,也领受许愿的教导。进入土地以前,他们先学习时间要由敬拜塑造。
This scene gathers the turning point of the unit into a clear wilderness picture. Israel sees again that unbelief brings judgment, yet the LORD keeps opening a way of mercy, order, and promise for His people.
以色列奉命攻击米甸,巴兰也死在刀下。那曾用口说祝福、却用计谋绊倒以色列的人,终于落在审判之中。
This scene gathers the turning point of the unit into a clear wilderness picture. Israel sees again that unbelief brings judgment, yet the LORD keeps opening a way of mercy, order, and promise for His people.
流便和迦得看见河东可牧放牲畜,请求在那里得业。摩西警戒他们不要使弟兄灰心,他们便承诺作先锋过河,直到众支派得地。
This scene gathers the turning point of the unit into a clear wilderness picture. Israel sees again that unbelief brings judgment, yet the LORD keeps opening a way of mercy, order, and promise for His people.
摩西记录以色列从埃及到摩押的四十二站路程,又宣告迦南地的四境。旷野的脚踪被写成记忆,前方的地界被画成盼望。
This scene gathers the turning point of the unit into a clear wilderness picture. Israel sees again that unbelief brings judgment, yet the LORD keeps opening a way of mercy, order, and promise for His people.
六座逃城向误杀人的人敞开,在报血仇者追赶时成为避难之门。他要住在那里直到大祭司死,死亡之后才得自由回本城。
Moses begins by taking Israel back to Horeb, where the LORD told them they had stayed long enough at the mountain. The journey was meant to move from revelation toward inheritance, with leaders appointed and the land set before them. The sermon starts by reminding the people that God's word had already said, Go in and possess.
摩西开篇把以色列带回何烈山,在那里耶和华曾说:你们在这山上住的日子够了。旅程本该从启示走向产业,有首领被设立,有土地摆在面前。讲章一开始就提醒百姓:神的话早已说过,要进去得地。
The spies bring back fruit from the land, but the people hear only the report of fortified cities and taller men. Fear rewrites the LORD's gift as hatred, and Israel refuses to go up. A generation that stood at the border of promise turns back because it trusts its terror more than God's oath.
探子带回那地的果子,百姓却只听见城邑坚固、民比自己高大的消息。惧怕把耶和华的赏赐改写成恨恶,以色列就不肯上去。站在应许边界的一代人,因信自己的惊恐过于信神的誓言,转身退回。
Israel circles the wilderness until the old generation is gone, yet the LORD still guides every border and every step. They are told not to seize Edom, Moab, or Ammon, but Sihon and Og fall east of the Jordan. Even the detour becomes a classroom where judgment, restraint, and victory are learned together.
以色列在旷野绕行,直到旧一代过去,耶和华仍管理每一道边界、每一步路。他们不可夺取以东、摩押、亚扪之地,但约旦河东的西宏与噩却倒下。绕路也成了课堂,让他们一同学习审判、节制与得胜。
Moses warns Israel not to forget the day they stood before the LORD at Horeb. The mountain burned with fire to the heart of heaven, wrapped in darkness, cloud, and gloom; they heard a voice but saw no form. Therefore they must know and lay to heart: the LORD is God above and below, and there is no other.
摩西警戒以色列不可忘记在何烈山站在耶和华面前的日子。山上有火焰冲天,并有昏黑、密云、幽暗;他们只听见声音,却没有看见形象。所以他们今日要知道,也要记在心上:耶和华是天上地下的神,除他以外,再无别神。
Moses recalls the day the LORD spoke the Ten Words from the midst of the fire. The mountain burned, the darkness trembled, and the people begged not to hear that voice again lest they die. The law begins not as cold code, but as the voice of the living God heard in holy terror.
摩西追忆耶和华从火中说出十句话的那日。山上火焰燃烧,幽暗中百姓战兢,求不要再听见那声音,恐怕死亡。律法的开端不是冰冷条文,乃是人在圣洁惊惧中听见永生神的声音。
Israel is called to hear: the LORD is one, and He must be loved with all heart, soul, and might. These words are to rest on the heart, be taught to children, spoken at home and on the road, bound on hand and forehead, written on doorposts and gates. Love becomes a whole-house liturgy.
以色列被呼唤要听:耶和华独一,人要尽心、尽性、尽力爱祂。这些话要在心上,要殷勤教训儿女,坐在家里、行在路上都谈论,又要系在手上、戴在额上、写在门框和城门上。爱主成为整个家的礼拜。
Moses warns that abundance can erase memory faster than hunger. The wilderness humbled Israel with manna so they would learn that man does not live by bread alone, and the land is not given because of their righteousness. Blessing must not become amnesia.
摩西警戒百姓:丰足抹去记忆,可能比饥饿更快。旷野的吗哪使以色列谦卑,叫他们知道人活着不是单靠食物;这地也不是因他们的义赐下。祝福不可变成失忆。
The land before Israel drinks water from heaven and is watched by the eyes of the LORD from year's beginning to year's end. Moses sets blessing and curse before them, calling them to love, serve, and cling to the LORD. The geography of promise becomes a daily choice of allegiance.
摆在以色列面前的地,是喝天上雨水的地,耶和华的眼目从岁首到年终都看顾。摩西把祝福与咒诅陈明在他们面前,呼召他们爱耶和华、事奉祂、专靠祂。应许之地的地理,成了每日忠诚的抉择。
Israel must not worship the LORD on every high hill as the nations do. They are to seek the place the LORD chooses to put His name and bring sacrifices, tithes, vows, and rejoicing there. Worship is gathered around God's chosen name, not scattered by human preference.
以色列不可像列国那样在各高山上敬拜耶和华。他们要寻求耶和华所选择立为祂名的居所,把祭物、十分之一、所许的愿和欢喜都带到那里。敬拜围绕神所拣选的名聚集,不是按人的喜好分散。
False prophets, familiar voices, and beloved kin may entice Israel after other gods, but covenant holiness must be guarded. Clean and unclean foods train daily distinction, and the tithe trains gratitude before the LORD. Even eating and accounting become acts of belonging.
假先知、熟悉的声音,甚至亲近的家人,都可能诱惑以色列随从别神,但立约的圣洁必须被守护。洁净与不洁净的饮食训练日常分别,十分之一训练人在耶和华面前感恩。连吃饭与计算,都成了归属神的行动。
Every seventh year releases debts and tests whether the people trust the Giver more than their ledgers. The poor brother must not meet a hard heart or a shut hand, and the Hebrew servant who loves the household may have his ear pierced to stay. Mercy becomes the rhythm of the economy.
每逢第七年要施行豁免,考验百姓信靠赐恩者过于账本。贫穷弟兄不可遇见刚硬的心和紧闭的手;爱主家的希伯来仆人可以穿耳留下。怜悯成了经济生活的节奏。
Passover remembers the night the LORD brought Israel out of Egypt, with the sacrifice offered at evening, when the sun goes down. Weeks and Booths teach the people to rejoice with sons, daughters, servants, Levites, sojourners, orphans, and widows. No one appears empty-handed before the LORD who filled their hands.
逾越节记念耶和华夜间领以色列出埃及,祭牲要在晚上日落的时候献上。七七节与住棚节教百姓与儿女、仆婢、利未人、寄居的、孤儿寡妇一同欢乐。耶和华既充满他们的手,他们就不可空手朝见祂。
If Israel asks for a king, the king must not multiply horses, wives, silver, or gold. He must write for himself a copy of this law and read it all his days, so his heart will not be lifted above his brothers. Royal power is placed under written obedience.
以色列若求立王,王不可为自己加添马匹、妃嫔、金银。他要为自己抄录这律法书,平生诵读,使他的心不向弟兄高傲。王权被安放在书写下来的顺服之下。
Israel must not seek omens, sorcery, or the dead as the nations do. The LORD will raise up a prophet like Moses from among their brothers, putting His words in his mouth. The people who feared the fire at Horeb are given a mediated word they must hear.
以色列不可像列国那样求兆、行邪术、问死人。耶和华要从他们弟兄中间兴起一位先知像摩西,把自己的话放在他口中。曾在何烈山惧怕火焰的百姓,如今得着被中保传来的话,并且必须听从。
The laws for the land touch cities of refuge, truthful witnesses, warfare, family order, and honest weights. In the midst of them a dark sentence falls: a man hanged on a tree is cursed by God. The shadow of judgment lies on the page long before the cross reveals how deep that curse will go.
国中律例触及逃城、诚实见证、争战条例、家庭秩序和公平砝码。其中有一句黑暗的判语落下:被挂的人是在神面前受咒诅的。十字架显明咒诅何等深以前,审判的影子已经落在律法书页上。
When Israel brings the firstfruits, each worshiper must retell the story: a wandering Aramean was their father, Egypt afflicted them, the LORD heard, delivered, and brought them to this land. The basket in the hand becomes a confession in the mouth. Possession must always remember rescue.
以色列献上初熟土产时,每个敬拜者都要重述故事:我祖原是一个将亡的亚兰人,埃及苦待我们,耶和华听见、拯救、领我们进入这地。手中的筐,成了口中的信仰告白。得地的人必须常记得自己曾被拯救。
When Israel enters the land, stones are to be set up, the law written, and the tribes divided between Gerizim and Ebal. Blessing and curse will be spoken across the mountains, and the people answer Amen again and again. The land itself becomes a covenant amphitheater.
以色列进地以后,要立石写律法,众支派分站在基利心山与以巴路山。祝福与咒诅要在两山之间宣读,百姓一声又一声回答阿们。那地本身成了立约的讲坛。
Blessing fills city and field, basket and kneading bowl, coming in and going out. But the curse darkens everything: sky like bronze, earth like iron, exile, siege, scattering, and terror. The chapter reaches its blackest line when life hangs in doubt and fear rules day and night.
祝福充满城里田间、筐子抟面盆、出入脚步。但咒诅也使一切转暗:天如铜,地如铁,被围困、被掳、被分散、满有惊恐。全章最黑暗处,人的性命悬悬无定,昼夜恐惧。
Moses renews the covenant with those standing there and those not yet present. The devastation of disobedience may raise questions too deep for Israel to master, but the secret things belong to the LORD. What is revealed belongs to them and to their children, so that they may do all the words of the law.
摩西与站在那里的百姓,也与尚未在场的后代更新此约。悖逆后的荒凉会引出人无法掌握的深问,但隐秘的事是属耶和华的。惟有显明的事是永远属他们和他们子孙的,好叫他们遵行律法上的一切话。
The command is not too hard or far away, not in heaven or beyond the sea. The word is very near, in the mouth and in the heart, so it may be done. Moses calls heaven and earth to witness: life and death, blessing and curse are set before Israel; therefore choose life.
这诫命不是难行的,也不是离人远的,不在天上,也不在海外。这话却离人甚近,就在口中、心里,使人可以遵行。摩西呼天唤地作见证:生死祸福已经陈明在以色列面前,所以要拣选生命。
Moses tells Israel that he will not cross the Jordan, but the LORD will go before them. Joshua is charged to be strong and courageous, the law is written and placed beside the ark, and every seventh year it must be read to all Israel. Leadership changes, but the word remains in the camp.
摩西告诉以色列,自己不能过约旦河,但耶和华必在他们前面过去。约书亚受嘱咐要刚强壮胆,律法书写成放在约柜旁,每逢第七年要向全以色列宣读。领袖会更替,神的话却仍留在营中。
Moses teaches a song that will witness against Israel and still proclaim the LORD's perfection. He is the Rock; His work is perfect, and all His ways are justice. The song remembers God like an eagle stirring up its nest and carrying its young on wings, even as it warns against forsaking the Rock who fathered them.
摩西教百姓一首歌,将来要作见证指责以色列,却仍宣告耶和华的完全。祂是磐石,祂的作为完全,所行的无不公平。诗歌记念神如鹰搅动巢窝、在雏鹰以上两翅搧展,也警戒人不可轻忽生他的磐石。
Before his death, Moses blesses the tribes one by one. The words gather history, geography, calling, and mercy, then rise to the God who rides through the heavens to help His people. Israel's safety rests not in Moses' presence, but in the eternal God and the everlasting arms beneath them.
摩西临死以前,一一祝福众支派。这些话把历史、地土、呼召与怜悯聚在一起,最后升向那乘驾诸天帮助百姓的神。以色列的安稳不在摩西仍在,乃在永生神和托住他们的永久膀臂。
Moses climbs from the plains of Moab to Mount Nebo, and the LORD shows him the whole land from afar. He sees the promise but does not enter it; then the servant of the LORD dies there, and the LORD buries him in a valley no one knows. The Torah ends on a summit of sight, loss, and holy mystery.
摩西从摩押平原登上尼波山,耶和华把全地指给他看。他看见应许,却不得进入;随后耶和华的仆人摩西死在那里,耶和华将他埋葬在无人知道的谷中。律法书在眺望、失落与神圣奥秘的山巅落幕。
Moses is dead, but the LORD speaks to Joshua with command and promise. The book of the law must not depart from his mouth; he is to meditate on it day and night. Courage is not temperament, but obedience grounded in the presence of God.
摩西死了,耶和华却用命令和应许对约书亚说话。律法书不可离开他的口,他要昼夜思想。刚强不是性格,乃是扎根于神同在中的顺服。
Rahab hides the spies under stalks of flax on the roof and confesses that the LORD has given Israel the land. She asks for mercy for her household, and the scarlet cord in the window becomes the sign of refuge. Faith hangs a red line out of a condemned city.
喇合把探子藏在房顶的麻秸中,承认耶和华已经把那地赐给以色列。她为全家求怜悯,窗上的朱红线绳就成了避难记号。信心在将亡之城挂出一条红线。
The priests carrying the ark step into the Jordan at flood stage, and the waters stand in a heap far away. Israel crosses on dry ground while the ark remains in the riverbed. The way into inheritance opens only when the presence of the LORD goes down first.
抬约柜的祭司脚一入涨过两岸的约旦河,水就在极远之处立起成垒。以色列走干地过去,约柜仍停在河中。进入产业的路,是在耶和华同在先下水时打开的。
Twelve stones are taken from the Jordan and set at Gilgal so children will ask what they mean. The new generation is circumcised, Passover is kept, and the manna ceases after they eat the produce of the land. Memory, covenant, and provision meet at the threshold of Canaan.
十二块石头从约旦河中取出,立在吉甲,使儿女将来询问其意。新一代受割礼,守逾越节,吃了那地出产后吗哪止住。记忆、圣约与供应在迦南门口相遇。
Near Jericho Joshua meets a man standing with a drawn sword. Joshua asks whether he is for Israel or for their enemies, but the answer is, No; he has come as commander of the LORD’s army. Joshua falls down, removes his sandals, and learns that conquest begins with worship on holy ground.
耶利哥城下,约书亚遇见一人手里有拔出来的刀。他问对方是帮助我们还是帮助敌人,回答却是:不是的,我来是要作耶和华军队的元帅。约书亚俯伏、脱鞋,明白争战要从圣地上的敬拜开始。
For six days Israel circles Jericho once in silence, with priests blowing trumpets before the ark. On the seventh day they circle seven times, then the trumpet blast and shout rise together. The first battle in the land is fought by obedience that looks foolish until God acts.
六日之中,以色列每日绕耶利哥一次,静默前行,祭司在约柜前吹角。第七日绕城七次,角声与呐喊一同响起。进地第一战,是看似愚拙却等候神行动的顺服之战。
When the people shout, the wall falls flat and each man goes straight before him into the city. Jericho is devoted to destruction, yet Rahab and her household are brought out alive. Judgment falls, but the scarlet promise holds.
百姓呼喊时,城墙塌陷,众人便各人往前直上进城。耶利哥归于毁灭,喇合和她全家却被带出来得活。审判落下,朱红的应许仍然站立。
Israel falls before Ai because devoted things have been taken from Jericho. Achan has hidden a beautiful Shinar garment, silver, and gold in the earth beneath his tent. One buried sin breaks the strength of the camp until judgment reaches the Valley of Achor.
以色列在艾城前败退,因为有人取了耶利哥当灭之物。亚干把一件美好的示拿衣服、银子和金子藏在帐棚地里。一个埋在土中的罪,使全营失去力量,直到审判临到亚割谷。
After sin is judged, the LORD sends Joshua back against Ai with an ambush strategy. The city falls, and Joshua builds an altar on Mount Ebal, writing the law and reading blessing and curse before all Israel. Victory returns to worship and covenant hearing.
罪被审判之后,耶和华差约书亚再攻艾城,用伏兵之计得胜。艾城陷落后,约书亚在以巴路山筑坛,写下律法,向全以色列宣读祝福与咒诅。得胜回到敬拜与听约之中。
The Gibeonites come with worn-out sacks, cracked wineskins, and moldy bread, pretending to be from a far country. Israel tastes the provisions but does not ask counsel from the LORD. A covenant is made, and haste becomes a long lesson in discernment.
基遍人带着破旧口袋、裂开的皮酒袋和发霉的饼,假装从远方而来。以色列尝了他们的食物,却没有求问耶和华。盟约就这样立下,仓促成了漫长的分辨功课。
Joshua marches all night from Gilgal and suddenly comes upon the Amorite kings. The LORD throws them into panic, sends great hailstones, and hears Joshua’s prayer: Sun, stand still over Gibeon. One battle stretches beyond ordinary time because the LORD fights for Israel.
约书亚从吉甲终夜上去,猛然临到亚摩利诸王。耶和华使他们溃乱,降下大冰雹,又听约书亚祷告:日头啊,你要停在基遍。一场争战越过寻常时间,因为耶和华为以色列争战。
The five kings hide in the cave at Makkedah, and Joshua seals the mouth with great stones while the battle continues. Later he calls the chiefs to put their feet on the kings’ necks, teaching Israel not to fear. The cave becomes a classroom of conquered terror.
五王藏在玛基大洞里,约书亚用大石封住洞口,继续追击敌军。随后他叫首领把脚踏在诸王颈项上,教以色列不要惧怕。洞穴成了被征服的恐惧课堂。
Northern kings gather by the waters of Merom like a multitude, but the LORD gives them into Joshua’s hand. Hazor burns, the land rests from war, and the record of defeated kings stands as testimony. The conquest is not random violence, but the fulfillment of long-spoken judgment and promise.
北方诸王聚集在米伦水边,人数众多,耶和华却把他们交在约书亚手中。夏琐被焚,地从战争中得安息,三十一王的名录成为见证。征服不是偶然暴力,乃是长久宣告的审判与应许成就。
Joshua is old and advanced in years, and the LORD tells him much land remains to be possessed. Yet the remaining land is still assigned by promise, because inheritance is larger than Israel’s present strength. The map of grace stretches beyond what the hands have already held.
约书亚年纪老迈,耶和华告诉他还有许多未得之地。然而未得之地仍按应许分派,因为产业大过以色列眼前的力量。恩典的地图超过人手已经抓住的范围。
At eighty-five, Caleb still remembers the word spoken forty-five years earlier. He asks for the hill country where the Anakim live, saying perhaps the LORD will be with him to drive them out. Old age has not cooled the promise burning in his bones.
迦勒八十五岁,仍记得四十五年前神所说的话。他求那有亚衲族人居住的山地,说或者耶和华照祂所应许的与他同在,他就把他们赶出去。年老没有熄灭他骨中的应许之火。
The tent of meeting is set up at Shiloh, and the remaining tribes delay taking possession. Joshua asks how long they will be slack to go in and possess the land, then sends men to survey it and casts lots before the LORD. Inheritance must move from map to obedience.
会幕立在示罗,剩下的支派却耽延不去得地。约书亚问他们耽延不去得耶和华所赐之地要到几时,便差人走遍那地,在耶和华面前掣签。产业必须从地图走向顺服。
Six cities of refuge are appointed for the manslayer, and forty-eight Levite towns are scattered throughout the tribes. Mercy and instruction are woven into the land itself. At the end, the narrator declares that not one good word of the LORD has failed.
六座逃城被设立,为误杀人的人敞开;四十八座利未城分散在各支派中。怜悯与教导被织进土地本身。末了,叙事宣告耶和华一切美善的话没有一句落空。
The eastern tribes build a great altar by the Jordan, and Israel nearly rises to war, fearing covenant treachery. The tribes explain that the altar is not for sacrifice, but a witness between generations that they too belong to the LORD. A near civil war is turned into testimony.
河东支派在约旦河旁筑了一座大坛,以色列几乎兴兵问罪,以为他们背约。河东支派说明这坛不是为献祭,乃是在世代之间作证,证明他们也属于耶和华。险些爆发的内战,转成了见证。
Joshua gathers the leaders and reminds them that the LORD has fought for them and that not one good thing has failed. Therefore they must cling to the LORD and not intermarry with the remaining nations or serve their gods. Fulfilled promise becomes the ground for faithful warning.
约书亚召集众首领,提醒他们耶和华为他们争战,所应许的福没有一件落空。因此他们要专靠耶和华,不可与余民联姻,也不可事奉他们的神。已经应验的应许,成为忠诚警戒的根基。
At Shechem Joshua retells grace from beyond the River to Egypt, wilderness, conquest, and inheritance. Then he sets the choice before the people: serve the gods of the nations, or serve the LORD. His own line is drawn clearly: as for me and my house, we will serve the LORD.
在示剑,约书亚从大河那边讲起,数算神怎样带领、拯救、经过旷野、争战并赐产业。随后他把选择摆在百姓面前:事奉列国的神,还是事奉耶和华。至于他自己,界线清楚:我和我家必定事奉耶和华。
Joshua writes the words of the covenant, sets up a great stone under the oak at Shechem, and says the stone has heard all the words of the LORD. Joseph’s bones are buried in Shechem, the long hope of a coffin finally reaching the land. Covenant words, stone witness, and buried bones seal the book.
约书亚写下约书,在示剑橡树下立一块大石,说这石头听见了耶和华所吩咐的一切话。约瑟的骸骨也葬在示剑,棺中的长久盼望终于抵达故土。约的话、作证的石头、入土的骸骨,一同封住全书。
This scene marks Tribe by Tribe in the darkening story of Judges. Israel's compromise, cry, and deliverance reveal both the misery of doing what is right in one's own eyes and the severe mercy of the LORD who still intervenes.
约书亚死后,各支派一一上阵,犹大先上,也有局部得胜。但「没有赶出」的清单层层重复,留下的根逐渐成为网罗。未完成的顺服,正在给下一代预备试探。
This scene marks Weeping at Bochim in the darkening story of Judges. Israel's compromise, cry, and deliverance reveal both the misery of doing what is right in one's own eyes and the severe mercy of the LORD who still intervenes.
耶和华的使者从吉甲上到波金,责问百姓为何没有听从祂的话,与那地居民立约。吉甲是立石记念之地,波金却成了哭泣之地;只隔一代,记念就变成哀哭。
This scene marks The Spiral Begins in the darkening story of Judges. Israel's compromise, cry, and deliverance reveal both the misery of doing what is right in one's own eyes and the severe mercy of the LORD who still intervenes.
百姓离弃耶和华,随从别神,就被交在仇敌手中;他们哀求,神兴起士师拯救,士师死后又更深败坏。留下的列邦成为试验,显明以色列是否听从耶和华。
This scene marks The First Judge in the darkening story of Judges. Israel's compromise, cry, and deliverance reveal both the misery of doing what is right in one's own eyes and the severe mercy of the LORD who still intervenes.
以色列忘记耶和华,服事巴力和亚舍拉,就被交在古珊利萨田手中。百姓呼求,耶和华兴起俄陀聂,耶和华的灵降在他身上,他作士师拯救以色列。
This scene marks The Left-Handed Blade in the darkening story of Judges. Israel's compromise, cry, and deliverance reveal both the misery of doing what is right in one's own eyes and the severe mercy of the LORD who still intervenes.
以笏左手便利,把两刃剑藏在右腿衣服里面,独自进入伊矶伦凉楼密室。刀刺入肥胖王腹中,以色列随后吹角追击;珊迦又用赶牛棍击杀非利士人。
This scene marks Deborah Arises in the darkening story of Judges. Israel's compromise, cry, and deliverance reveal both the misery of doing what is right in one's own eyes and the severe mercy of the LORD who still intervenes.
底波拉在棕树下听讼,呼召巴拉上他泊山迎战西西拉九百辆铁车。巴拉说你若同我去,我就去;神却定意把荣耀交在妇人手中。
This scene marks The Tent Peg & the Song in the darkening story of Judges. Israel's compromise, cry, and deliverance reveal both the misery of doing what is right in one's own eyes and the severe mercy of the LORD who still intervenes.
基顺古河冲没敌军,西西拉疲乏逃入雅亿帐棚沉睡。雅亿悄然拿橛子和锤子,把橛子钉入他的鬓边;底波拉之歌随即唱出:星宿从天上争战。
This scene marks Threshing in the Winepress in the darkening story of Judges. Israel's compromise, cry, and deliverance reveal both the misery of doing what is right in one's own eyes and the severe mercy of the LORD who still intervenes.
米甸人压迫以色列,基甸躲在酒榨里打麦子。耶和华的使者称他为大能的勇士,应许耶和华与他同在;基甸筑坛,称为耶和华沙龙。
This scene marks The Altar Torn Down by Night in the darkening story of Judges. Israel's compromise, cry, and deliverance reveal both the misery of doing what is right in one's own eyes and the severe mercy of the LORD who still intervenes.
基甸照耶和华吩咐拆毁父亲的巴力坛,砍下木偶,又为耶和华筑坛献祭。他因怕父家和本城的人,不敢白昼行事,就在夜间拆坛;随后又用羊毛两次求证。
This scene marks The Three Hundred in the darkening story of Judges. Israel's compromise, cry, and deliverance reveal both the misery of doing what is right in one's own eyes and the severe mercy of the LORD who still intervenes.
耶和华说跟随基甸的人过多,免得以色列夸口说是自己的手救了自己。三万二千人被减到三百;夜里,基甸又听见敌营大麦饼之梦,信心得坚固。
This scene marks Torches in the Jars in the darkening story of Judges. Israel's compromise, cry, and deliverance reveal both the misery of doing what is right in one's own eyes and the severe mercy of the LORD who still intervenes.
三更之初,三百人吹角、打破瓶子,火把忽然外露,齐声喊叫:耶和华和基甸的刀。黑夜被光与声撕开,米甸全营惊乱自相击杀。
This scene marks The Golden Snare in the darkening story of Judges. Israel's compromise, cry, and deliverance reveal both the misery of doing what is right in one's own eyes and the severe mercy of the LORD who still intervenes.
基甸拒绝作王,说惟有耶和华管理你们,却收取金耳环造了以弗得。以色列随从这以弗得行邪淫,它成了基甸和全家的网罗。
This scene marks The Bramble Parable in the darkening story of Judges. Israel's compromise, cry, and deliverance reveal both the misery of doing what is right in one's own eyes and the severe mercy of the LORD who still intervenes.
约坦站在基利心山顶喊出寓言:橄榄树、无花果树、葡萄树都辞去作王,惟有荆棘应允。亚比米勒杀兄夺权,像荆棘以阴影和火焰统治示剑。
This scene marks Shechem Devoured in the darkening story of Judges. Israel's compromise, cry, and deliverance reveal both the misery of doing what is right in one's own eyes and the severe mercy of the LORD who still intervenes.
亚比米勒与示剑彼此吞噬,示剑楼被火焚烧,许多人死在其中。后来一个妇人从楼上抛下一块磨石,打破亚比米勒的头,暴力种出的王权死于羞辱。
This scene marks Jephthah's Vow in the darkening story of Judges. Israel's compromise, cry, and deliverance reveal both the misery of doing what is right in one's own eyes and the severe mercy of the LORD who still intervenes.
被逐的耶弗他成了勇士,却向耶和华许下轻率的愿。得胜归来时,独生女击鼓跳舞出门迎接父亲,喜乐瞬间变成哀哭;她上山两个月哀哭自己的终身。
This scene marks The Shibboleth in the darkening story of Judges. Israel's compromise, cry, and deliverance reveal both the misery of doing what is right in one's own eyes and the severe mercy of the LORD who still intervenes.
以法莲人与基列人内斗,渡口成了审判之地。凡说不出「示播列」的人就被杀,四万二千人倒毙;拯救之后的百姓,竟把刀转向弟兄。
This scene marks Born a Nazirite in the darkening story of Judges. Israel's compromise, cry, and deliverance reveal both the misery of doing what is right in one's own eyes and the severe mercy of the LORD who still intervenes.
玛挪亚夫妇不能生育,耶和华的使者预告一个拿细耳人要出生,开始拯救以色列脱离非利士人。献祭火焰从坛上升起时,那奇妙的使者在火焰中升上去。
This scene marks The Lion & the Riddle in the darkening story of Judges. Israel's compromise, cry, and deliverance reveal both the misery of doing what is right in one's own eyes and the severe mercy of the LORD who still intervenes.
参孙徒手撕裂狮子,后来从死狮中取蜜,在婚宴上设谜语。谜语、怒气、狐狸火把和驴腮骨交织,他的恩赐真实,他的心却越走越乱。
This scene marks Delilah's Lap in the darkening story of Judges. Israel's compromise, cry, and deliverance reveal both the misery of doing what is right in one's own eyes and the severe mercy of the LORD who still intervenes.
大利拉三次套问参孙力量的秘密,他一次次戏言,终于把心中所藏全告诉她。他在她膝上沉睡,发绺被剃落;醒来时仍以为要像前几次出去,却不知道耶和华已经离开他。
This scene marks The Final Push in the darkening story of Judges. Israel's compromise, cry, and deliverance reveal both the misery of doing what is right in one's own eyes and the severe mercy of the LORD who still intervenes.
参孙双眼被剜,在监里推磨,头发却渐渐长起来。非利士人在大衮庙欢宴时,他求神赐这一次力量,抱住两根柱子,与仇敌同死。
This scene marks Micah's Shrine in the darkening story of Judges. Israel's compromise, cry, and deliverance reveal both the misery of doing what is right in one's own eyes and the severe mercy of the LORD who still intervenes.
米迦用银子铸造神像,设立神堂,又雇一个利未人作祭司,自以为耶和华必赐福与他。敬拜的语言还在,中心却成了迷信和自我安慰。
This scene marks Dan Steals the Gods in the darkening story of Judges. Israel's compromise, cry, and deliverance reveal both the misery of doing what is right in one's own eyes and the severe mercy of the LORD who still intervenes.
但支派北迁,掳走米迦的祭司和神像,又屠灭安居无虑的拉亿,在那里设立偶像。一个人的私人神堂,扩散成一个支派的公开败坏。
This scene marks The Outrage at Gibeah in the darkening story of Judges. Israel's compromise, cry, and deliverance reveal both the misery of doing what is right in one's own eyes and the severe mercy of the LORD who still intervenes.
利未人和妾来到基比亚住宿,夜里城中的匪徒围住房屋,所多玛式的罪行竟在以色列城中重演。那妇人被害,身体被分成十二块传遍四境,全国战栗。
This scene marks A Tribe Nearly Lost in the darkening story of Judges. Israel's compromise, cry, and deliverance reveal both the misery of doing what is right in one's own eyes and the severe mercy of the LORD who still intervenes.
以色列与便雅悯开战,一个支派几乎灭绝。后来他们又用示罗葡萄园抢妻的方式补救自己的誓言,全书以一句判语收束:那时以色列中没有王,各人任意而行。
In the days when the judges ruled, famine drives Elimelech's family from Bethlehem to Moab. Ten years bring three graves: husband and two sons are gone, and Naomi turns home with Ruth clinging to her. Ruth speaks covenant loyalty on the road: "Your people shall be my people, and your God my God"; Naomi enters Bethlehem saying, "I went away full, and the LORD has brought me back empty."
当士师秉政的时候,饥荒使以利米勒一家离开伯利恒,寄居摩押。十年之间,丈夫和两个儿子相继入坟,拿俄米回乡,路得却紧紧跟随。路得在路上说出盟约般的忠诚:「你的国就是我的国,你的神就是我的神」;拿俄米回到伯利恒时说:「我满满地出去,耶和华使我空空地回来。」
Ruth goes out to glean behind the reapers, and she "happens" to come to the portion of the field belonging to Boaz. Boaz notices the Moabite widow, protects her from harm, and commands the young men to pull out extra sheaves for her. He blesses her: "A full reward be given you by the LORD, the God of Israel, under whose wings you have come to take refuge."
路得出去,跟着收割的人拾取麦穗,她「恰巧」到了波阿斯那块田。波阿斯看见这位摩押寡妇,吩咐人不可欺负她,又叫仆人从捆里抽出几把来留给她拾取。他祝福她说:「愿你满得耶和华以色列神的赏赐;你来投靠在他的翅膀下。」
At midnight on the threshing floor, Boaz wakes startled and finds Ruth lying at his feet. She asks, "Spread your wings over your servant, for you are a redeemer" — the blessing of refuge under the LORD's wings now seeks a flesh-and-blood answer. Boaz guards her honor until before dawn and sends her home with six measures of barley: she must not return empty to Naomi.
夜半在禾场上,波阿斯惊醒,见有女子躺在脚下。路得求他说:「求你用你的衣襟遮盖我,因为你是我一个至近的亲属」——第二章投靠在耶和华翅膀下的祝福,在这里得了有血有肉的回答。波阿斯守住她的名节直到天未亮,又给她六簸箕大麦带回去,叫她不可空手回去见婆婆。
Boaz goes up to the gate, gathers ten elders, and settles the matter before the nearer redeemer. A sandal is removed as witness; Ruth the Moabite becomes Boaz's wife, and the women bless Naomi when a son is born. Naomi holds Obed in her arms, and the scroll ends with a genealogy: Obed, Jesse, David.
波阿斯上到城门,召集十位长老,在更近的亲属面前定准赎买之事。那人脱鞋为证,摩押女子路得成为波阿斯的妻,孩子出生时众妇人为拿俄米祝福。拿俄米把俄备得抱在怀中,全卷以家谱收束:俄备得、耶西、大卫。
Barren and provoked year after year, Hannah pours out her soul before the LORD at Shiloh and vows: if God gives a son, she will give him back for all his days. Samuel is born — "asked of the LORD" — and lent to the LORD. Hannah's song rises: "He raises the poor from the dust."
哈拿多年不育、屡受激动,在示罗的耶和华面前倾心吐意,许愿说:若赐一子,必将他终身归与耶和华。撒母耳出生——「从耶和华那里求来的」——被献归耶和华。哈拿颂歌响起:「祂从灰尘里抬举贫寒人。」
Hophni and Phinehas, priests by title, treat the LORD's offering with contempt and defile the tent's doorway. Eli hears, but will not restrain his sons. A man of God pronounces the verdict on the house: "Those who honor me I will honor, and those who despise me shall be lightly esteemed."
何弗尼与非尼哈,虽有祭司之名,却藐视耶和华的祭物、玷污会幕门口。以利听见,却不约束他的儿子。神人向以利家宣告判语:「尊重我的,我必重看他;藐视我的,他必被轻视。」
In days when the word of the LORD is rare, the lamp of God has not yet gone out. Three times a voice calls the sleeping boy; three times he runs to Eli. Then Eli discerns, and Samuel answers: "Speak, for your servant is listening." From Dan to Beersheba, all Israel knows — a prophet stands in the land again.
在耶和华言语稀少的日子,神的灯还没有熄灭。声音三次呼唤沉睡的童子,童子三次跑向以利。以利终于明白,撒母耳回应:「请说,仆人敬听。」从但到别是巴,全以色列都知道——先知再次立于这地。
Beaten by the Philistines, Israel fetches the ark from Shiloh like a war-charm — and loses thirty thousand men. The ark is captured; Hophni and Phinehas die in one day as foretold; old Eli falls backward at the news and dies. A dying mother names her son Ichabod: "The glory has departed from Israel."
以色列败于非利士人,便从示罗抬来约柜,当作出战的护身符——结果丧掉三万人。约柜被掳;何弗尼与非尼哈照预言一日同死;年老的以利闻讯向后跌倒而死。垂死的母亲给孩子起名以迦博:「荣耀离开以色列了。」
The Philistines set their trophy beside Dagon. At dawn, Dagon lies face down before the ark. They prop him up; next morning he is down again — head and hands broken off on the threshold. Tumors and terror sweep Ashdod, Gath, Ekron, until the lords cry: "Send the ark of the God of Israel away."
非利士人把战利品安放在大衮旁边。天亮时,大衮竟脸伏于地,倒在约柜前。他们把他扶起;次日清晨他又仆倒——头与双手折断在门槛上。毒疮与惊恐横扫亚实突、迦特、以革伦,首领们终于喊道:「把以色列神的约柜送走吧!」
After seven months, the Philistines load the ark on a new cart pulled by two milk cows that have never borne a yoke — and the cows walk straight up the road to Beth-shemesh, lowing as they go. Yet when men of Beth-shemesh look into the ark, they are struck down; the ark rests at Kiriath-jearim twenty years, and Israel laments after the LORD.
七个月后,非利士人把约柜放上新车,套上两头未曾负轭、正在哺乳的母牛——母牛竟一面走一面鸣叫,直行大道上伯示麦去。然而伯示麦人擅观约柜,遭击杀;约柜停在基列耶琳二十年,以色列全家都倾向耶和华哀哭。
Samuel calls the nation: "Return to the LORD with all your heart; put away the foreign gods." Israel gathers at Mizpah, fasts, and confesses: "We have sinned." As the Philistines advance, the LORD thunders and routs them. Samuel raises a stone and names it Ebenezer — on the very ground of the old defeat.
撒母耳呼召全民:「你们若一心归向耶和华,就要除掉外邦的神。」以色列聚集米斯巴,禁食认罪:「我们得罪了耶和华。」非利士人上来攻击之际,耶和华大发雷声,击溃敌军。撒母耳立起一块石头,起名以便以谢——就立在当年战败之地。
Samuel is old, and his sons take bribes and pervert justice. The elders demand: "Appoint for us a king to judge us, like all the nations." Samuel warns them of the king's ways — he will take your sons, your daughters, your fields, your tenth — and you will cry out. But the people refuse to listen: "No! There shall be a king over us."
撒母耳年纪老迈,他的儿子收受贿赂、屈枉正直。长老们要求:「为我们立一个王治理我们,像列国一样。」撒母耳警告王的作风——他必取你们的儿子、女儿、田地、十分之一——那时你们必哀求。百姓竟不肯听:「不然!必要有一个王治理我们。」
Tall Saul goes out hunting his father's lost donkeys and is led, step by step, to the seer's door — for the LORD had told Samuel the day before: "Tomorrow I will send you a man." At daybreak, on the edge of the city, Samuel pours the flask of oil on Saul's head and kisses him: "Has not the LORD anointed you prince over his heritage?" Three signs confirm it, and God gives him another heart.
高大的扫罗出门寻找父亲丢失的驴,却被一步步引到先见的门前——因为耶和华前一日已指示撒母耳:「明日我必使一个人到你这里来。」黎明时分,在城的尽头,撒母耳把膏油瓶倒在扫罗头上,与他亲嘴:「这不是耶和华膏你作祂产业的君吗?」三个兆头一一应验,神赐他一个新心。
At Mizpah the lot narrows: tribe of Benjamin, clan of Matri, Saul son of Kish — but the man cannot be found. The LORD answers: "Behold, he has hidden himself among the baggage." They run and bring him out, head and shoulders taller than all the people, and the shout goes up: "Long live the king!" Yet some worthless men despise him, and Saul holds his peace.
在米斯巴,签一层层落定:便雅悯支派、玛特利宗族、基士的儿子扫罗——人却遍寻不着。耶和华回答:「看哪,他藏在器具中了。」众人跑去把他领出来,他比众民高过一头,呼声四起:「愿王万岁!」然而有些匪徒藐视他,扫罗却不作声。
Nahash the Ammonite besieges Jabesh-gilead and offers one treaty: every right eye gouged out. When Saul hears, the Spirit of God rushes upon him; he cuts a yoke of oxen in pieces and summons all Israel as one man. By morning watch the Ammonites are scattered. Saul spares those who despised him — "No one shall die today" — and at Gilgal all the people renew the kingdom with great rejoicing.
亚扪人拿辖围困基列雅比,只开一个立约条件:剜出各人的右眼。扫罗听见,神的灵大大感动他;他把一对牛切成块子,招聚全以色列如同一人。到了晨更,亚扪人溃散。扫罗饶恕曾藐视他的人——「今日不可杀人」——于是众民在吉甲重新坚立国度,大大欢喜。
Samuel stands before the nation with clean hands: "Whose ox have I taken? Whom have I defrauded?" He retells the LORD's faithfulness from Egypt onward, then calls for thunder and rain in wheat harvest — and the people tremble at the evil of asking a king. Yet grace answers: "Do not be afraid... only fear the LORD and serve him faithfully with all your heart. And far be it from me to sin against the LORD by ceasing to pray for you."
撒母耳两手清洁,站在全民面前:「我夺过谁的牛?欺负过谁?」他述说耶和华自出埃及以来的信实,随后求告,麦收时节竟降下雷雨——百姓因求王之恶大大惧怕。然而恩典回应:「不要惧怕……只要一心敬畏耶和华,诚诚实实地事奉祂。至于我,断不停止为你们祷告,以致得罪耶和华。」
Saul waits seven days at Gilgal while the people scatter from him. When Samuel delays, the king reaches for the altar and offers the burnt offering himself. As soon as the smoke rises, Samuel arrives and says, "You have done foolishly" — the throne has begun to crack under impatience.
扫罗在吉甲等了七日,百姓却渐渐离散。撒母耳迟迟未到,王便亲手走近祭坛,献上燔祭。烟刚升起,撒母耳就到了,责备他说:「你作了糊涂事了」——王位已在急躁中裂开。
Jonathan and his armor-bearer climb on hands and feet toward the Philistine outpost. He says the LORD can save by many or by few, and the two men strike the first blow. Panic spreads through the camp, the ground trembles, and Saul's starving oath nearly turns victory into grief.
约拿单和拿兵器的人手脚并用,爬向非利士防营。他说,耶和华使人得胜,不在乎人多人少;两个人先开了战端。惊慌传遍营中,地也震动;扫罗仓促的禁食誓言,几乎把得胜变成悲哀。
Saul is sent to devote Amalek to destruction, but he keeps Agag alive and saves the best sheep and oxen. He greets Samuel with the language of obedience while the animals answer from behind him. Partial obedience has kept a king, a herd, and a lie alive together.
扫罗奉命灭尽亚玛力,却留下亚甲的性命,又爱惜上好的牛羊。他用顺服的话迎接撒母耳,身后的牲畜却替他说出了真相。半截的顺服,把一个王、一群牲畜和一个谎言一同留下活口。
The word of the LORD comes to Samuel at night: Saul has turned back from following Him, and Samuel cries to the LORD all night. By morning he confronts Saul with the sentence: obedience is better than sacrifice. When Saul seizes Samuel's robe and it tears, Samuel says the LORD has torn the kingdom from him that day.
夜里,耶和华的话临到撒母耳:扫罗转去不跟从祂;撒母耳便终夜哀求耶和华。到了早晨,他用判语迎向扫罗:听命胜于献祭。扫罗拉住撒母耳外袍的衣襟,衣襟撕断;撒母耳说,耶和华今日使以色列国与你断绝了。
Samuel comes to Bethlehem with a horn of oil while Jesse's sons pass before him. Eliab's height and appearance look royal, but the LORD refuses the surface and says He looks on the heart. The youngest is called in from the sheep, and the Spirit of the LORD rushes upon David from that day forward.
撒母耳带着一角油来到伯利恒,耶西的儿子们一个个从他面前经过。以利押的身量和容貌看似君王,耶和华却拒绝外貌,说祂是看内心。最小的儿子从羊群中被叫来;从这日起,耶和华的灵就大大感动大卫。
The Spirit departs from Saul, and a harmful spirit torments him in the palace darkness. Servants seek a skillful player, and David enters with a lyre in his hand. Whenever he plays, Saul is refreshed and the tormenting spirit departs; the shepherd already serves in the house of the king he will replace.
耶和华的灵离开扫罗,恶魔在王宫暗处扰乱他。臣仆寻找善于弹琴的人,大卫便手抱琴进入王宫。每逢他弹琴,扫罗就舒畅爽快,恶魔离开他;这个牧人已经在服事那位将被他取代的王。
Goliath defies Israel morning and evening until David hears the insult against the living God. Refusing Saul's armor, he runs toward the giant with a sling and five smooth stones. One stone sinks into the forehead; the giant falls face down, and the boy's confession becomes the army's courage.
歌利亚早晚辱骂以色列,直到大卫听见他向永生神军队发出的挑衅。大卫拒绝扫罗的铠甲,只带机弦和五块光滑石子,迎着巨人跑去。一块石子打入额中;巨人脸伏于地倒下,牧童的认信成了全军的勇气。
David returns from striking the Philistine, and the women sing with tambourines and joy: Saul has slain thousands, David ten thousands. The song that should have been national praise becomes poison in Saul's ear. From that day forward he eyes David with suspicion.
大卫击杀非利士人归来,妇女们击鼓跳舞唱和:扫罗杀死千千,大卫杀死万万。这首本该成为全国赞美的歌,在扫罗耳中却变成毒药。从这日起,扫罗就怒视大卫。
David plays the lyre as before, but Saul holds a spear in his hand. Twice the king hurls it, saying in his heart, "I will pin David to the wall." The music that once soothed Saul now exposes him: the rejected king is more afraid of David's nearness to God than of any enemy army.
大卫照常弹琴,扫罗手里却拿着枪。王两次把枪抡出,心里说:「我要将大卫刺透,钉在墙上。」从前安慰扫罗的琴声,如今照出他的真相:这个被弃的王,惧怕大卫与神同在,过于惧怕任何敌军。
Saul sends men to watch David's house through the night and kill him in the morning. Michal warns him, lowers him through the window, and lays an idol in the bed to buy time. In the darkness of his own home, David slips out of the court and onto the fugitive road.
扫罗差人夜里窥探大卫的房屋,要等到天亮杀他。米甲警告大卫,从窗户把他缒下去,又把神像放在床上拖延时间。就在自己家中的黑夜里,大卫离开王庭,踏上逃亡之路。
Jonathan tests Saul's heart at the new moon feast and finds murder burning there. In the field he shoots the arrows beyond the boy, the agreed sign that David must flee. The friends weep, swear by the LORD, and part under a covenant stronger than the throne that divides them.
约拿单在月朔席上试验扫罗的心,发现杀机已经烧在那里。他到田间射箭,把箭射在童子前头,照约定告诉大卫必须逃走。两个朋友相吻哭泣,指着耶和华起誓,在比王位更坚固的约中分别。
David arrives at Nob hungry, unarmed, and hunted. Ahimelech gives him the holy bread and the sword of Goliath, while Doeg the Edomite stands nearby and sees everything. The mercy shown to a fugitive becomes, in Saul's rage, the pretext for slaughtering the priests of the LORD.
大卫来到挪伯,饥饿、无兵器、又被追赶。亚希米勒给他圣饼,又给他歌利亚的刀;以东人多益站在旁边,全都看见。向逃亡者施的怜悯,在扫罗的怒气里竟成了屠杀耶和华祭司的借口。
David escapes to the cave of Adullam, and his brothers and his father's house come down to him. Then the distressed, indebted, and bitter in soul gather around him, and he becomes their commander. The rejected anointed one begins forming a people in a cave before he ever sits on a throne.
大卫逃到亚杜兰洞,他的弟兄和父家都下到他那里。凡受窘迫的、欠债的、心里苦恼的,都聚集到他那里,他就作他们的头目。受膏却被弃的人,还未坐上王位,已经在洞中形成一群百姓。
Saul enters the very cave where David and his men are hiding. David's men call it providence, but David only cuts off the corner of Saul's robe — and his heart strikes him even for that. Outside the cave he bows and refuses to stretch out his hand against the LORD's anointed.
扫罗进了大卫和跟随者藏身的洞。大卫的人说这是神交付仇敌的机会,大卫却只割下扫罗外袍的衣襟——即便如此,他的心也自责。出洞以后,他俯伏下拜,拒绝伸手害耶和华的受膏者。
Nabal insults David, and David straps on the sword for blood. Abigail hurries with bread, wine, sheep, grain, raisins, and figs, then falls at David's feet. Her wisdom turns him back from taking vengeance into his own hand, and the LORD deals with Nabal without David's sword.
拿八羞辱大卫,大卫就束刀要流血。亚比该急忙带着饼、酒、羊、麦、葡萄饼和无花果饼,俯伏在大卫脚前。她的智慧使大卫转回,不亲手报仇;耶和华不用大卫的刀,亲自对付拿八。
By night David and Abishai enter Saul's camp and find the king asleep, with the spear stuck in the ground at his head and the water jar beside him. Abishai sees one thrust and a finished enemy, but David sees the LORD's anointed. Because the LORD has cast a deep sleep on the camp, they take only the spear and jar, leaving Saul's life in God's hand.
夜里,大卫和亚比筛进入扫罗营中,看见王睡卧,枪插在头旁,水瓶也在那里。亚比筛看见一枪刺透、仇敌就完了;大卫看见的却是耶和华的受膏者。因耶和华使营中众人沉沉地睡了,他们只拿走枪和水瓶,把扫罗的性命留在神手中。
David says in his heart that Saul will one day destroy him, and he takes refuge among the Philistines. Achish gives him Ziklag, and David lives in the borderlands, fighting one direction while reporting another. The fugitive survives, but the road of self-preservation becomes a narrowing path of compromise.
大卫心里说,终有一日必死在扫罗手里,于是投奔非利士人。亚吉把洗革拉赐给他,大卫住在边境,攻打一处,却向亚吉报告另一处。逃亡者活了下来,但自保的路越来越窄,也越来越危险。
The Philistine army gathers, and Saul is afraid; the LORD does not answer him by dreams, Urim, or prophets. By night he disguises himself and seeks the medium at Endor, asking her to bring up Samuel. Samuel's word rises like a sentence from the grave: tomorrow Saul and his sons will be with him, and Israel will be given into Philistine hands.
非利士大军聚集,扫罗惧怕;耶和华不借梦、乌陵、先知回答他。夜里,他改装去见隐多珥的交鬼妇人,求她为自己招撒母耳上来。撒母耳的话像判词从阴间升起:明日扫罗和他的众子必与他在一处,以色列也必交在非利士人手里。
David returns to Ziklag and finds it burned, with wives, sons, and daughters carried away. The people speak of stoning him, but David strengthens himself in the LORD his God and asks whether to pursue. By God's answer he overtakes the raiders, recovers all, and turns spoil into gifts for Judah's elders.
大卫回到洗革拉,只见城被火焚烧,妻子儿女都被掳去。百姓说要用石头打死他,大卫却倚靠耶和华他的神,心里坚固,并求问是否追赶。神回答之后,他追上敌人,全都夺回,又把掳物送给犹大的长老。
On Gilboa, Israel flees and Saul's sons fall, including Jonathan. Archers overtake Saul; wounded and terrified of abuse, he falls on his own sword. The Philistines fasten the bodies to the wall of Beth-shan, until the men of Jabesh-gilead come by night to bring them down and bury their bones.
在基利波山,以色列人逃跑,扫罗的众子阵亡,约拿单也在其中。弓箭手追上扫罗;他受了重伤,又怕受辱,就自己伏在刀上死了。非利士人把尸身钉在伯珊的城墙上,直到基列雅比的勇士夜里前来取下,安葬骸骨。
News of Saul and Jonathan reaches David through an Amalekite who thinks death will win him favor. David tears his clothes, fasts, and teaches Judah the Song of the Bow. Before David wears the crown, he teaches the nation how to grieve the fallen king and beloved friend.
扫罗和约拿单阵亡的消息,由一个以为报死讯可邀功的亚玛力人带到大卫面前。大卫撕裂衣服、禁食哀哭,又吩咐犹大人学习弓歌。大卫戴冠以前,先教全国怎样为倒下的王和所爱的朋友悲哀。
David asks the LORD where to go and is led to Hebron. There the men of Judah anoint him king over the house of Judah. The crown comes not by grabbing Saul's throne, but by waiting for God's opened door in God's appointed place.
大卫求问耶和华该往哪里去,神引他上希伯仑。在那里,犹大人膏大卫作犹大家的王。王冠不是从扫罗的宝座上抢来的,乃是在神指定的地方,等神开门而来。
Abner sets Ish-bosheth over Israel, while David reigns in Hebron. At Gibeon, a contest of young men turns into bloodshed, and Asahel's pursuit ends under Abner's spear. The two houses struggle for years, but the current of providence is already moving toward David.
押尼珥立伊施波设治理以色列,大卫却在希伯仑作王。基遍池旁,少年人的较力变成流血,亚撒黑追赶押尼珥,终于倒在枪下。两家相争多年,但神护理的水流已经转向大卫。
Abner turns toward David's covenant, but Joab murders him in the gate of Hebron. David walks behind the bier and weeps, refusing to let the blood be counted as his politics. Soon Ish-bosheth is murdered on his bed, and David again rejects a throne built by assassination.
押尼珥转向大卫之约,约押却在希伯仑城门洞刺杀他。大卫跟在棺后哀哭,不让这血债算作自己的政治手段。不久,伊施波设也在床上被杀;大卫再次拒绝用暗杀堆成的王位。
All the tribes come to Hebron, and David is anointed king over Israel. He takes the stronghold of Zion from the Jebusites and names it the city of David. The scattered story now gathers around a city that will carry the weight of promise.
以色列众支派来到希伯仑,大卫受膏作全以色列的王。他从耶布斯人手中攻取锡安保障,称为大卫城。分散的故事如今聚拢到一座将承载应许的城。
The Philistines come again, and David again asks the LORD. This time God tells him to circle behind them and wait for the sound of marching in the tops of the balsam trees. David strikes only when heaven's army is heard moving ahead of him.
非利士人再来,大卫再次求问耶和华。这一次,神吩咐他绕到敌后,等桑树梢上有脚步的声音。大卫不是凭旧经验出战,乃是听见天军先行才动手。
David brings up the ark with celebration, but Uzzah dies when he reaches out to steady what God had not placed in his hands. After reverent fear and blessing in Obed-edom's house, David brings the ark with sacrifices and dances before the LORD. Michal despises the undignified king, but David will be more undignified before the LORD.
大卫欢喜迎约柜上来,乌撒却伸手扶住神未交在他手中的约柜而死。敬畏停住脚步,俄别以东家蒙福以后,大卫献祭并在耶和华面前极力跳舞迎约柜进城。米甲轻视这位不体面的王,大卫却愿在耶和华面前更加卑微。
David wants to build a house for the LORD, but that night the word of the LORD comes to Nathan. God reverses David's plan: the LORD will build David a house. A son, a throne, and a kingdom are promised forever, and David sits before the LORD in wonder.
大卫想为耶和华建殿,当夜耶和华的话却临到拿单。神反转大卫的计划:不是大卫为神建家,乃是耶和华为大卫建立家室。儿子、国位、国度被应许直到永远,大卫便坐在耶和华面前惊叹。
David defeats Philistia, Moab, Zobah, Aram, and Edom, and garrisons are set throughout the land. Gold, bronze, and tribute flow toward Jerusalem. The narrator repeats the true center of the victories: the LORD gives David victory wherever he goes.
大卫击败非利士、摩押、琐巴、亚兰和以东,在各地设立防营。金、铜和贡物都流向耶路撒冷。叙事反复指出得胜真正的中心:大卫无论往哪里去,耶和华都使他得胜。
David asks whether anyone remains from Saul's house so he may show kindness for Jonathan's sake. Mephibosheth, lame in both feet and hidden in Lo-debar, is brought before the king in fear. David restores Saul's land to him and gives him a permanent place at the royal table like one of the king's sons.
大卫问扫罗家还有没有剩下的人,好因约拿单的缘故向他施恩。两脚瘸腿、藏在罗底巴的米非波设,惧怕地被带到王面前。大卫把扫罗的田地归还给他,又赐他常在王席吃饭,如王的儿子一样。
David sends servants to comfort Hanun after his father's death, but suspicion turns kindness into humiliation. The envoys are shamed with half-shaven beards and cut garments, and war follows the insult. Joab and Abishai stand between two armies, trusting the LORD to do what seems good to Him.
哈嫩父亲死后,大卫差臣仆去安慰他,猜疑却把恩待变成羞辱。使者被剃去一半胡须、割断衣服,羞辱之后战争随即而来。约押和亚比筛夹在两军之间,把结局交给耶和华看为好的旨意。
In the season when kings go out to war, David remains in Jerusalem. At evening he rises from his couch, walks on the roof, and sees a woman bathing. A glance becomes inquiry, inquiry becomes taking, and the king who should guard Israel takes another man's wife.
列王出战的时候,大卫仍住在耶路撒冷。太阳平西,他从床上起来,在王宫平顶游行,看见一个妇人沐浴。一瞥变成打听,打听变成夺取;本该保护以色列的王,取了别人的妻。
David tries to cover the pregnancy by bringing Uriah home, but Uriah's loyalty exposes the king's corruption. David then sends a sealed letter by Uriah's own hand, commanding Joab to place him where the battle is fiercest. The sword of the Ammonites becomes the instrument of David's hidden murder.
大卫召乌利亚回家,想遮掩怀孕的事,乌利亚的忠心却照出王的败坏。大卫便借乌利亚自己的手送去密信,吩咐约押把他派到战势最险之处。亚扪人的刀,成了大卫暗中杀人的工具。
Nathan tells of a rich man who steals a poor man's only lamb, and David burns with judgment. Then the prophet turns the story into a mirror: "You are the man!" The hidden sin is named before God, and the sword is announced over David's house.
拿单讲述富户夺取穷人唯一小羊羔的故事,大卫听后怒火中烧,判定那人该死。先知随即把故事变成镜子:「你就是那人!」隐藏的罪在神面前被指名,刀剑也被宣告临到大卫家。
The child becomes sick, and David fasts, lies on the ground, and pleads with God. When the child dies, David rises, worships, and comforts Bathsheba. Another son is born, Solomon, and the LORD loves him, naming him Jedidiah even after the wreckage of sin.
孩子病重,大卫禁食,伏在地上,恳求神。孩子死后,大卫起来敬拜,又安慰拔示巴。另一个儿子出生,名叫所罗门;耶和华爱他,借先知给他起名耶底底亚,即使这一切发生在罪的废墟之后。
Amnon's lust, aided by Jonadab's cunning, traps Tamar in a sickroom. She pleads with him not to do this disgraceful thing, but he violates her and then hates her with greater hatred than his desire. Tamar leaves with ashes on her head and a torn robe, desolate in Absalom's house.
暗嫩的私欲,借约拿达的狡计,把他玛困在病房里。他玛哀求他不要行这丑事,他却玷辱她,随后恨她比先前爱她更深。他玛把灰尘撒在头上,撕裂彩衣,凄凉地住在押沙龙家中。
Absalom waits two full years, then invites the king's sons to a sheep-shearing feast. When Amnon's heart is merry with wine, Absalom's servants strike him down. Absalom flees to Geshur, and David mourns while the wound in the household grows deeper.
押沙龙等了整整两年,请王的众子赴剪羊毛的宴席。暗嫩酒酣心乐时,押沙龙的仆人动手杀了他。押沙龙逃往基述,大卫哀恸,而王家的裂口越裂越深。
Absalom returns beautiful, bitter, and unreconciled. He stands by the gate, kisses petitioners, and whispers that no one from the king hears them. Thus he steals the hearts of Israel, and the rebellion rises under the language of justice.
押沙龙回来,容貌俊美,心却苦毒,并未真正和好。他站在城门旁,亲嘴迎接求断案的人,暗示王那里无人听他们。于是他偷了以色列人的心,叛乱披着公义的语言兴起。
David crosses the Kidron and climbs the Mount of Olives barefoot, head covered, and weeping. Shimei curses and throws stones; counsel and betrayal swirl through the city; by night David's company crosses the Jordan. The king leaves Jerusalem like a suffering servant, carrying the grief of his own house.
大卫过汲沦溪,赤脚蒙头,哭着上橄榄山。示每咒骂并拿石头砍他;城中谋略与背叛翻涌;夜里,大卫一行渡过约旦河。王离开耶路撒冷,像受苦的仆人,背负自己家中的悲哀。
The battle spreads through the forest, and the woods devour more than the sword. Absalom rides beneath a great oak, and his head is caught fast while the mule goes on. Joab's spears end the rebellion, but David's victory collapses into the cry: "O my son Absalom!"
战事蔓延在树林中,树林所吞灭的比刀剑更多。押沙龙骑骡子从大橡树密枝底下经过,头发被绕住,骡子离他去了。约押的枪结束叛乱,大卫的得胜却塌陷成一声呼喊:「我儿押沙龙啊!」
David returns to the throne through a road crowded with grief, negotiation, and old wounds. Shimei begs for mercy, Mephibosheth explains himself, Barzillai blesses the king, and Judah and Israel quarrel over him. Soon Sheba's trumpet gathers fresh rebellion, showing that the kingdom has come home bruised, not healed.
大卫在悲哀、交涉和旧伤中回到王位。示每求怜悯,米非波设陈明自己,巴西莱祝福王,犹大和以色列却为王争吵。不久,示巴吹角招聚新的叛乱,显明国度虽回家,却带着瘀伤,尚未痊愈。
A famine exposes old bloodguilt from Saul's house, and hard justice falls under covenant memory. Around David stand warriors whose loyalty has been tested in battle: men who break through enemy lines for water, men who face giants, men whose courage fills the margins of the kingdom. The aftermath is both reckoning and remembrance.
饥荒显出扫罗家旧日流人血的罪,严肃的公义在立约记忆下临到。大卫周围站着一群经战火试验的勇士:有人冲破敌营取水,有人迎战巨人,他们的勇气填满王国边缘的篇幅。王朝余波既是清算,也是记念。
David sings back over a life of enemies, waters, darkness, and deliverance. The LORD is his rock, fortress, deliverer, shield, horn, stronghold, refuge, and savior. At the end of a scarred reign, David's truest monument is not victory but worship.
大卫回望一生的仇敌、洪水、黑暗与拯救,唱出他的诗歌。耶和华是他的岩石、山寨、救主、盾牌、角、高台、避难所和救主。在满有伤痕的王朝末了,大卫最真实的纪念碑不是战绩,而是敬拜。
David numbers the people, and plague falls until the destroying angel stands by Araunah's threshing floor. David sees the angel and pleads that the punishment fall on him and his father's house, not on the sheep. He buys the threshing floor, refuses a costless offering, builds an altar, and the LORD answers with mercy.
大卫数点百姓,瘟疫临到,直到灭命天使站在亚劳拿的禾场旁。大卫看见天使,便求刑罚临到自己和父家,不要临到这些羊。他买下禾场,拒绝白得之祭,筑坛献祭,耶和华便以怜悯回应。
As David grows old, Adonijah exalts himself and says, "I will be king." Nathan and Bathsheba enter the chamber with urgent counsel, and David commands that Solomon ride the king's mule to Gihon. Trumpets sound, the people shout, and the borrowed crown of rebellion melts before the anointed son.
大卫年纪老迈,亚多尼雅自尊说:「我必作王。」拿单与拔示巴急忙入宫进言,大卫就吩咐所罗门骑王的骡子下到基训。角声响起,百姓欢呼,叛乱抢来的冠冕在受膏之子面前顿时融化。
Before death, David charges Solomon to walk in the ways of the LORD. He says, "Be strong, and show yourself a man," keeping the charge, statutes, commandments, rules, and testimonies of God. The new king must learn that wisdom begins not with a palace, but with obedience.
大卫临终嘱咐所罗门,要遵行耶和华的道。他说:「你当刚强,作大丈夫,遵守耶和华你神所吩咐的」,谨守神的律例、诫命、典章、法度。新王必须先明白:智慧不是从宫殿开始,乃是从顺服开始。
At Gibeon, in a dream by night, the LORD appears to Solomon and says, "Ask what I shall give you." Solomon does not ask for long life, riches, or the life of his enemies; he asks for an understanding heart to judge the people and discern good from evil. The request pleases the LORD, and wisdom comes with the gifts he did not seek.
在基遍,夜间梦中,耶和华向所罗门显现,说:「你愿我赐你什么,你可以求。」所罗门不求寿、不求富,也不求灭绝仇敌,只求可以判断百姓、辨别是非的智慧。这个祈求蒙主喜悦,智慧临到,连他未求的也一并赐下。
Two women stand before the king, each claiming the living child. Solomon calls for a sword and commands, "Divide the living child in two," and the true mother is exposed by mercy. All Israel hears the judgment and fears the king, because they see that the wisdom of God is in him to do justice.
两个妇人站在王前,都说活孩子是自己的。所罗门吩咐拿刀来,说:「将活孩子劈成两半」,真母亲就在怜爱中显明。全以色列听见王这样判断,便都敬畏他,因为见他心里有神的智慧,能以断案。
Solomon makes covenant arrangements with Hiram of Tyre for cedars from Lebanon. Timber floats by sea, stonecutters labor in the hills, and thirty thousand forced laborers rotate in service. The house of the LORD begins with hidden preparation, costly materials, and a kingdom ordered toward worship.
所罗门与推罗王希兰立约,从黎巴嫩运来香柏木。木料由海路漂送,石匠在山中作工,三万服苦的人轮班服事。耶和华的殿从隐密预备、贵重材料、并一个转向敬拜的国度开始。
For seven years the temple rises stone upon stone, yet the stones are finished at the quarry before they are brought in. "Neither hammer nor axe nor any tool of iron was heard in the house while it was being built." The silence of the site turns construction into liturgy.
七年之间,圣殿一石一木逐渐升起,石头却先在山中凿成才运来。「建殿是用山中凿成的石头,建殿的时候锤子、斧子,和别样铁器的响声都没有听见。」工地的安静,把建造变成了敬拜。
The priests carry the ark into the inner sanctuary beneath the wings of the cherubim. When they come out, the cloud fills the house of the LORD, so that the priests cannot stand to minister. Solomon says, "The LORD has said that he would dwell in thick darkness" — glory wears darkness as its veil.
祭司把约柜抬进内殿,安放在基路伯翅膀底下。祭司出来的时候,云充满耶和华的殿,甚至祭司不能站立供职。所罗门说:「耶和华曾说,他必住在幽暗之处」——荣光以幽暗为幕。
Solomon kneels before the altar, spreads his hands toward heaven, and confesses that even the highest heaven cannot contain God. Again and again he asks that when Israel sins, prays toward this house, and turns back, God would hear in heaven and forgive. The king dedicates a building by asking for mercy beyond the building.
所罗门跪在坛前,向天举手,承认天和天上的天尚且不足神居住。他一次又一次祈求:以色列若犯罪,若向这殿祷告并回转,愿神在天上垂听赦免。君王献上一座殿,却求的是超越殿宇的怜悯。
After the temple and palace are complete, the LORD appears to Solomon a second time. The promise is bright if he walks with integrity, but the warning is sharp: if he turns aside to other gods, Israel will be cut off and the house will become a proverb. Even a very high temple can become a ruin that makes passersby hiss.
圣殿与王宫完工之后,耶和华第二次向所罗门显现。若他存诚实正直的心行在神面前,应许就明亮;若转去随从别神,警告就锋利:以色列必被剪除,这殿也要成为笑谈。殿虽然甚高,仍可能变成使过路人惊讶嗤笑的废墟。
The queen of Sheba comes with hard questions, spices, gold, and a great retinue. She sees Solomon's wisdom, his house, his table, his servants, and the ascent by which he goes up to the house of the LORD, and there is no more breath in her. She confesses, "The half was not told me."
示巴女王带着难题、香料、金子和极多随从而来。她看见所罗门的智慧、宫室、筵席、臣仆,以及他上耶和华殿的台阶,就诧异得神不守舍。她承认说:「我先不信那些话,及至我来亲眼见了才知道人所告诉我的还不到一半。」
Gold floods Jerusalem: six hundred sixty-six talents in one year, shields of beaten gold, an ivory throne overlaid with fine gold. Silver is accounted as nothing in the days of Solomon, as common as stones. Yet abundance that should magnify the Giver begins to glitter like a rival god.
金子涌入耶路撒冷:一年六百六十六他连得金、锤出来的金盾牌、包精金的象牙宝座。在所罗门年间,银子算不了什么,多如石头。然而本该彰显赐恩者的丰盛,开始闪耀得像另一个神。
Solomon loves many foreign women: seven hundred wives and three hundred concubines turn his heart away. The builder of the temple builds high places for Chemosh and Molech on the mountain east of Jerusalem. Ahijah tears a new garment into twelve pieces, and the kingdom's glory begins to rip at the seams.
所罗门宠爱许多外邦女子:七百妃、三百嫔诱惑他的心偏离。建造圣殿的人,竟在耶路撒冷对面的山上为基抹和摩洛筑邱坛。亚希雅把一件新衣撕成十二片,国度的荣华也从接缝处开始裂开。
Israel asks Rehoboam to lighten the heavy yoke his father laid on them. The elders counsel service, but the young men urge swaggering threats, and the king answers, "My father disciplined you with whips, but I will discipline you with scorpions." A kingdom already strained now hears the crack of pride.
以色列求罗波安减轻他父亲所加的重轭。老臣劝他服事百姓,少年人却叫他夸口威吓,王就回答说:「我父亲用鞭子责打你们,我要用蝎子鞭责打你们。」原已绷紧的国度,此刻听见骄傲的鞭声。
The people cry, "What portion do we have in David? To your tents, O Israel!" Ten tribes turn north, and Rehoboam gathers Judah and Benjamin for war. But Shemaiah brings the word of the LORD: "This thing is from me," and the sword is sheathed before brother fights brother.
百姓喊道:「我们与大卫有什么分儿呢?以色列人哪,各回各家去吧!」十个支派转向北方,罗波安召集犹大和便雅悯预备争战。但示玛雅带来耶和华的话:「这事出于我」,弟兄相杀之前,刀被收回鞘中。
Jeroboam fears that pilgrimages to Jerusalem will turn the people's hearts back to David's house. So he makes two golden calves and says, "Behold your gods, O Israel, who brought you up out of the land of Egypt." Fear becomes policy, counterfeit worship becomes a national road, and Israel is led into sin.
耶罗波安惧怕百姓上耶路撒冷献祭,心就转回大卫家。于是他铸造两只金牛犊,说:「以色列人哪,这就是领你们出埃及地的神。」恐惧变成国策,山寨敬拜变成国路,以色列从此陷在罪里。
A man of God cries against the altar at Bethel; the altar is split and the king's hand withers when he reaches out. Yet an old prophet deceives him with a false word, and the man of God turns aside from the command he had received. On the road home, a lion meets him, and the warning against false worship is sealed in grief.
神人向伯特利的坛呼喊,坛裂开、灰倾撒,王伸出的手也枯干。然而老先知用谎言欺哄他,神人便偏离先前所领受的命令。归途中狮子遇见他,关于虚假敬拜的警戒就在悲痛中被盖印。
In Rehoboam's days, Shishak king of Egypt comes up against Jerusalem and takes away the treasures of the house of the LORD and the king's house. The golden shields Solomon made are carried off, and Rehoboam replaces them with bronze shields. The splendor of one generation is already being polished as imitation.
罗波安年间,埃及王示撒上来攻取耶路撒冷,夺走耶和华殿和王宫里的宝物。所罗门所造的金盾牌被掠去,罗波安就制造铜盾牌代替。上一代的荣华,到这一代已经被擦亮成仿品。
Kings pass like riders at speed: Asa in Judah, then a rush of northern dynasties stained with blood. Omri builds Samaria, and Ahab marries Jezebel, doing more evil than all who were before him. Even Hiel rebuilds Jericho at the cost foretold by Joshua's curse, as the land forgets old warnings.
列王如走马更替:犹大的亚撒之后,北国王朝在流血中急速翻转。暗利建造撒玛利亚,亚哈又娶耶洗别为妻,行恶比以前的列王更甚。希伊勒重修耶利哥,照约书亚的咒诅付上代价,全地仿佛忘了古老的警告。
Elijah appears before Ahab with the word of the LORD: "There shall be neither dew nor rain these years, except by my word." Then the prophet hides by the brook Cherith. Ravens bring bread and meat morning and evening, while the drying brook preaches that the same God who withholds rain can feed his servant in secret.
以利亚站在亚哈面前宣告耶和华的话:「这几年我若不祷告,必不降露不下雨。」随后先知隐藏在基立溪旁。乌鸦早晚给他叼饼和肉来,渐干的溪水也在宣讲:叫天闭塞的神,也能在暗处供应祂的仆人。
At Zarephath, a foreign widow gathers sticks for one last meal: a handful of flour and a little oil before she and her son die. Elijah speaks the promise, "The jar of flour shall not be spent, and the jug of oil shall not be empty," and the house eats many days. Later in the upper room, he stretches himself upon the child three times and cries to the LORD, and the boy's life returns.
在撒勒法,一个外邦寡妇拾柴预备最后一餐:一把面、一点油,吃完就等死。以利亚传出应许:「坛内的面必不减少,瓶里的油必不缺短」,那一家就吃了许多日子。后来在楼上暗室,先知三次伏在孩子身上呼求耶和华,孩子的性命就回到他身上。
On Carmel, Elijah confronts the people: "How long will you go limping between two different opinions?" He repairs the broken altar of the LORD with twelve stones, drenches the sacrifice three times with water, and prays. Fire falls, consuming burnt offering, wood, stones, dust, and water, until the people cry, "The LORD, he is God."
在迦密山上,以利亚责问百姓:「你们心持两意要到几时呢?」他用十二块石头重修已经毁坏的耶和华祭坛,又三次用水浇透祭物,然后祷告。火从天降下,烧尽燔祭、木柴、石头、尘土和沟里的水,百姓俯伏喊道:「耶和华是神!耶和华是神!」
Elijah bows on Carmel with his face between his knees, sending his servant seven times to look toward the sea. At last the report comes: "A little cloud like a man's hand is rising from the sea." Soon the sky grows black with clouds and wind, and Elijah girds up his cloak and runs before Ahab to Jezreel.
以利亚在迦密山上屈身在地,脸伏在两膝之中,七次打发仆人向海观看。末了仆人回报:「我看见有一小片云从海里上来,不过如人手那样大。」不久天因风云黑暗,降下大雨;以利亚束上腰,奔在亚哈车前直到耶斯列。
Fleeing Jezebel, Elijah sits under a broom tree and asks to die: "It is enough; now, O LORD, take away my life." An angel touches him twice with bread and water, saying, "Arise and eat, for the journey is too great for you." The prophet who called down fire is now carried by mercy one meal at a time.
以利亚逃避耶洗别,坐在罗腾树下求死:「罢了!求你取我的性命。」天使两次拍醒他,给他饼和水,说:「起来吃吧,因为你当走的路甚远。」曾呼求火降的先知,如今靠怜悯一餐一餐被扶持。
At Horeb, Elijah lodges in a cave through the night, and the LORD passes by. Wind tears the mountains, earthquake shakes the ground, and fire blazes, but the LORD is not in them. After the fire comes a low whisper; Elijah wraps his face in his cloak and stands at the entrance, hearing also of seven thousand knees not bowed to Baal.
在何烈山,以利亚夜宿洞中,耶和华从那里经过。烈风撕裂山岭,地震震动大地,火焰燃起,耶和华却都不在其中。火后有微小的声音;以利亚用外衣蒙上脸,站在洞口,也听见还有七千人未曾向巴力屈膝。
Elijah finds Elisha plowing with twelve yoke of oxen, and he passes by and throws his cloak over him. Elisha leaves the oxen, slaughters them, boils the meat with the yokes, and gives a farewell feast to the people. Then he rises and follows Elijah, turning a field into the doorway of prophetic succession.
以利亚遇见以利沙,他正赶着十二对牛耕地;以利亚经过,把外衣搭在他身上。以利沙离开牛,宰了一对,用套牛的器具煮肉,摆席辞别众人。随后他起身跟随以利亚,一片田地就成了先知传承的门口。
Naboth refuses to sell his inheritance to Ahab: "The LORD forbid that I should give you the inheritance of my fathers." Jezebel writes letters, proclaims a fast, hires false witnesses, and Naboth is stoned outside the city. Elijah meets Ahab in the stolen vineyard with the word: where dogs licked Naboth's blood, dogs will lick the king's blood too.
拿伯拒绝把祖业卖给亚哈:「我敬畏耶和华,万不敢将我先人留下的产业给你。」耶洗别伪造书信,宣告禁食,安排假见证,拿伯就在城外被石头打死。以利亚在被夺的葡萄园中迎见亚哈,宣告:「狗在何处舔拿伯的血,也必在何处舔你的血。」
Four hundred prophets speak good news to Ahab, but Micaiah tells of the LORD's decree and a lying spirit in the prophets' mouths. The king disguises himself in battle, yet a man draws his bow at random and strikes him between armor and breastplate. At sunset, blood washes from the chariot, and the word of the LORD stands over the fallen king.
四百个先知同声向亚哈说吉言,米该雅却说出耶和华的定旨和先知口中的谎言之灵。王改装上阵,却有人随便开弓,恰巧射入甲缝。日落时,血从车中流出被人洗去,耶和华的话站在倒下的王之上。
Elijah and Elisha walk the last road from Gilgal to Bethel, Jericho, and the Jordan. Elijah strikes the waters with his cloak, and the two cross on dry ground; suddenly chariots of fire and horses of fire separate them. Elijah goes up by a whirlwind into heaven, and Elisha cries, "My father, my father! The chariots of Israel and its horsemen!"
以利亚与以利沙走过最后一程:吉甲、伯特利、耶利哥,直到约旦。以利亚用外衣打水,二人就在干地上过去;忽然有火车火马将二人隔开。以利亚乘旋风升天,以利沙呼喊:「我父啊!我父啊!以色列的战车马兵啊!」
Elisha sees his master taken and tears his own clothes in two. He picks up Elijah's fallen cloak, returns to the Jordan, and strikes the water with the same question: "Where is the LORD, the God of Elijah?" The waters part again, and the sons of the prophets know the spirit of Elijah rests on Elisha.
以利沙看见师傅被接去,就把自己的衣服撕为两片。他拾起以利亚身上掉下来的外衣,回到约旦河边,照样打水问:「耶和华以利亚的神在哪里呢?」水再次分开,先知门徒便知道以利亚的灵感动以利沙了。
Three kings march into the wilderness and find no water for army or animals. Elisha commands the valley to be filled with ditches and speaks the word: "You shall not see wind or rain, but that streambed shall be filled with water." Morning light strikes the water red, Moab sees blood, and the place of thirst becomes the place of deliverance.
三王进入旷野,军队和牲畜都没有水喝。以利沙吩咐众人在谷中满处挖沟,并宣告:「你们虽不见风,不见雨,这谷必满了水。」清晨日光照在水上,摩押人看见如血,干渴之地成了拯救之地。
A widow has nothing but a jar of oil, and Elisha tells her to borrow empty vessels, shut the door, and pour. The oil keeps flowing until every vessel is full. Later, in Shunem, a child promised to a hospitable woman dies in the upper room; Elisha prays and stretches himself over him, and the boy sneezes seven times and opens his eyes.
一个寡妇家里除了一瓶油之外一无所有,以利沙叫她借空器皿,关上门往里倒油。油一直流,直到器皿都满了才止住。后来在书念,那接待先知的妇人所得应许之子死在楼上小屋;以利沙祷告,伏在孩子身上,孩子打了七个喷嚏,就睁开眼睛。
Naaman is mighty in Syria, yet leprosy clings to his skin. In his house, a captive Israelite girl speaks a small sentence of faith: "Would that my lord were with the prophet who is in Samaria!" A slave girl's word becomes the road by which a foreign commander will meet the God of Israel.
乃缦在亚兰为大能勇士,身上却长了大麻风。他家中被掳来的以色列小女子说出一句微小的信心:「巴不得我主人去见撒玛利亚的先知。」一个奴仆女孩的话,竟成了外邦元帅遇见以色列神的道路。
Naaman arrives with horses and chariots, but Elisha sends only a message: wash seven times in the Jordan. Offended pride turns away in anger until servants persuade him to obey the simple word. He dips seven times, his flesh returns like the flesh of a little child, and Gehazi's later greed stains him with the leprosy Naaman left behind.
乃缦带着车马而来,以利沙却只打发人传话:去约旦河沐浴七回。受伤的骄傲怒气转身,直到仆人劝他顺服这简单的话。他下去七次,皮肉复原好像小孩子;后来基哈西贪财,便染上乃缦离去时留下的大麻风。
The sons of the prophets cut timber by the Jordan, and a borrowed axe head falls into the water. The cry is simple: "Alas, my master! It was borrowed." Elisha cuts a stick, throws it there, and iron floats; even a lost tool in deep water is not beneath the care of God.
先知门徒在约旦河边砍木头,借来的斧头掉在水里。他只喊:「哀哉!我主啊,这斧子是借的。」以利沙砍了一根木头抛在水里,铁斧就漂上来;连深水中失落的器具,也不在神眷顾之外。
At Dothan, the Syrian army surrounds the city, and Elisha's servant sees only horses, chariots, and danger. Elisha answers, "Do not be afraid, for those who are with us are more than those who are with them." The LORD opens the young man's eyes, and the mountain is full of horses and chariots of fire around Elisha.
在多坍,亚兰军围困全城,以利沙的仆人只看见马兵、车辆和危险。以利沙回答:「不要惧怕!与我们同在的比与他们同在的更多。」耶和华开少年人的眼目,他就看见满山有火车火马围绕以利沙。
Samaria starves under siege, and at dusk four lepers walk toward the enemy camp, expecting death. But the LORD has made the Syrians hear the sound of chariots and horses, so the camp lies empty and full of food. The lepers say, "We are not doing right. This day is a day of good news," and the outcasts become heralds to the city.
撒玛利亚被围困到饥荒,黄昏时四个麻风病人走向敌营,以为只是去等死。但耶和华使亚兰人听见车马大军的声音,营盘空了,粮食却满了。麻风病人说:「我们所作的不好!今日是有好信息的日子,我们竟不作声」,被弃的人反成了全城的报信者。
A son of the prophets slips into Ramoth-gilead, takes Jehu into an inner room, pours oil on his head, and runs. The captains spread garments under him, the trumpet sounds, and conspiracy begins to gallop. From the watchtower they can tell the rider by his motion: "The driving is like the driving of Jehu, for he drives furiously."
一个先知门徒进入基列的拉末,把耶户带进密室,将油倒在他头上,然后开门就跑。众将铺衣在台阶上,吹角拥立,清算的旋风开始奔驰。守望楼上远远认出驾车的样子:「赶车甚猛,像宁示的孙子耶户的赶法。」
Jezebel paints her eyes, arranges her head, and looks down from the window as Jehu enters Jezreel. At Jehu's command, the eunuchs throw her down; blood splashes on the wall and horses, and she is trampled. When they go to bury her, only skull, feet, and palms remain, according to the word: dogs shall eat Jezebel's flesh.
耶洗别听见耶户进耶斯列,就画眼、梳头,从窗户往外观看。耶户一声令下,太监把她扔下去;血溅在墙上和马上,她被践踏。人后来要去葬她,只剩头骨、脚和手掌,正应验那话:「狗必吃耶洗别的肉。」
Jehu gathers all the worshipers of Baal by a calculated deception, fills the temple, and commands that none escape. The image is brought out and burned, the pillar is demolished, and the house of Baal is made a latrine. Yet the narrator draws the wound open: Jehu does not depart from the golden calves at Bethel and Dan.
耶户用计聚集所有拜巴力的人,使巴力庙满了,又吩咐一个也不可逃脱。巴力柱像被拿出焚烧,庙被拆毁,成为厕所。然而圣史随即揭开伤口:耶户却不离开伯特利和但的金牛犊。
Athaliah destroys the royal seed, but Jehosheba takes the infant Joash and hides him in the house of the LORD for six years. In the seventh year the doors open, guards stand with weapons, the crown is placed, and the people cry, "Long live the king!" The hidden child becomes the preserved lamp of David, and later the temple itself is repaired with money dropped through a chest with a hole in its lid.
亚她利雅剿灭王室,约示巴却抱走吃奶的约阿施,把他藏在耶和华殿中六年。第七年门打开,护卫列队持兵,冠冕戴上,百姓呼喊:「愿王万岁!」这隐藏的孩子成了大卫家被保存的灯火,后来圣殿也借着柜上凿孔所收的银子得以修理。
On his deathbed, Elisha gives Joash one last lesson: open the east window, shoot the LORD's arrow of victory, then strike the ground. The king strikes only three times, and the prophet grieves that he should have struck five or six. After Elisha dies, a dead man touches his bones and stands up alive, as if prophetic life still refuses to be buried.
以利沙病在榻上,给约阿施最后一课:开朝东的窗,射出耶和华得胜的箭,然后打地。王只打了三次,先知便为他叹息,说应当击打五六次。以利沙死后,有人把死人抛进他的坟,尸首一碰以利沙的骸骨就复活站起,仿佛先知的生命仍不肯被埋葬。
Jeroboam II brings a surface recovery to Israel's borders, yet the old sin remains beneath the prosperity. After him the throne becomes a door swinging on blood: Zechariah, Shallum, Menahem, Pekahiah, Pekah, Hoshea. Kings rise and fall quickly, and assassination becomes the rhythm of a kingdom losing its soul.
耶罗波安二世使以色列疆界表面中兴,兴盛下面却仍留着旧罪。此后王位成了沾血的旋门:撒迦利雅、沙龙、米拿现、比加辖、比加、何细亚接连登场。君王急速兴亡,弑篡成了一个失魂国度的节拍。
Assyria comes closer in waves: Pul extracts tribute, Tiglath-pileser carries off Galilee and Naphtali, and Hoshea tries to survive by turning toward Egypt. The northern kingdom bargains, pays, rebels, and trembles. The empire at the gates is not merely politics; it is the shadow of covenant judgment moving over the land.
亚述一波一波逼近:普勒前来收取贡银,提革拉毗列色掳去加利利和拿弗他利,何细亚又转向埃及求生。北国讨价、纳贡、背叛、战兢。门口的帝国不只是政治,更是恩约审判的阴影正掠过全地。
After three years of siege, Samaria falls, and Israel is carried away to Halah, Habor, and the cities of the Medes. The historian pauses over the ruins and writes the diagnosis: this happened because Israel sinned against the LORD their God. Foreign settlers bring mixed worship, so they fear the LORD and serve their own gods — the golden-calf road ends in exile and confusion.
围困三年之后,撒玛利亚陷落,以色列人被掳到哈腊、哈博、歌散河边和玛代人的城邑。圣史停在废墟上写下诊断:这是因以色列人得罪那领他们出埃及的耶和华他们的神。外来移民带来混合宗教,于是他们又惧怕耶和华,又事奉自己的神——金牛犊之路终于走到被掳与混乱。
Hezekiah removes the high places, breaks the pillars, cuts down the Asherah, and shatters the bronze serpent Moses had made. Israel had been burning incense to it, and he calls it Nehushtan — a piece of bronze. What God once used for mercy must be smashed when it becomes an idol.
希西家废去邱坛,毁坏柱像,砍下木偶,又打碎摩西所造的铜蛇。以色列人向它烧香,他便叫它尼忽士但——不过是一块铜。神曾用来施怜悯的器物,一旦成了偶像,也必须被打碎。
Rabshakeh mocks from the wall, asking whether any god of the nations has delivered his land from Assyria. Then Sennacherib's letter comes like a written blasphemy. Hezekiah goes up to the house of the LORD, spreads the letter before the LORD, and prays that all kingdoms may know that the LORD alone is God.
拉伯沙基在城下骂阵,讥问列国的神有哪一个曾救本国脱离亚述之手。随后西拿基立的书信如同写下来的亵渎临到。希西家上耶和华的殿,把书信在耶和华面前展开,祷告使天下万国都知道惟独耶和华是神。
That night, the angel of the LORD goes out and strikes down one hundred eighty-five thousand in the Assyrian camp. Morning comes, and behold, they are all dead bodies. Sennacherib returns to Nineveh and later falls by the sword of his own sons, while Jerusalem learns that a silent night can carry the thunder of God.
当夜,耶和华的使者出去,在亚述营中杀了十八万五千人。清早有人起来一看,都是死尸了。西拿基立回尼尼微,后来死在亲生儿子的刀下;耶路撒冷由此知道,无声的一夜也能带着神的雷霆。
Hezekiah becomes sick to the point of death, weeps before the LORD, and receives fifteen more years. As a sign, the shadow on the steps turns backward ten steps. Yet when envoys from Babylon arrive, he shows them all the treasures of his house, and the healed king lets pride open rooms that judgment will one day empty.
希西家病得要死,在耶和华面前流泪祷告,又得加寿十五年。作为兆头,日影在台阶上后退十度。然而巴比伦使者来访时,他把府库中的一切宝物都给他们看;蒙医治的王让骄傲打开房门,日后审判就要把这些房间倒空。
Manasseh rebuilds the high places, raises altars for Baal, sets the Asherah in the house of the LORD, practices omens and sorcery, and makes his son pass through fire. He sheds very much innocent blood until Jerusalem is filled from end to end. Fifty-five years of darkness teach Judah how long a throne can lead a nation away from God.
玛拿西重筑邱坛,为巴力筑坛,把亚舍拉像立在耶和华殿中,观兆、行巫术,又使儿子经火。他流许多无辜人的血,充满了耶路撒冷,从这边直到那边。五十五年的黑暗,使犹大看见一个王位能把国家带离神多久。
While the temple is being repaired, Hilkiah finds the Book of the Law in the house of the LORD. When Shaphan reads it before Josiah, the king tears his clothes. Huldah the prophetess confirms both coming judgment and mercy for the tender-hearted king who humbled himself before the word.
修理圣殿的时候,希勒家在耶和华殿里发现律法书。沙番在约西亚面前宣读,王一听见律法书上的话,就撕裂衣服。女先知户勒大证实审判将临,也宣告这位听见神话就心里敬服、自卑的王必蒙怜悯。
Josiah reads the covenant before the people and turns reform into action across the land. He removes vessels for Baal and Asherah, defiles the high places, burns bones on the altar at Bethel, and fulfills the word spoken by the man of God centuries before. Then he keeps a Passover unlike any since the days of the judges, before falling at Megiddo.
约西亚在百姓面前宣读约书,又把改革化为遍地行动。他除去巴力和亚舍拉的器皿,污秽邱坛,在伯特利坛上焚烧骸骨,应验三百年前神人所说的话。随后他守逾越节,自士师以来没有这样的逾越节;只是后来在米吉多阵亡。
After Josiah, the road downward is swift. Jehoahaz is taken to Egypt, Jehoiakim serves Babylon and rebels, and Jehoiachin goes out to Nebuchadnezzar with the treasures, officials, craftsmen, and mighty men carried away. Zedekiah is set up last, but his rebellion only tightens the chain toward the final siege.
约西亚之后,下坡路走得很快。约哈斯被掳到埃及,约雅敬服事巴比伦又背叛,约雅斤出去投降尼布甲尼撒,宝物、首领、工匠和勇士都被掳走。西底家最后被立,但他的背叛只把锁链拉得更紧,直通最后围城。
Jerusalem is besieged until famine breaks the city. By night the soldiers flee, Zedekiah is captured on the plains of Jericho, his sons are killed before his eyes, and his own eyes are put out. In the fifth month, the temple, palace, and houses burn, the walls are broken down, and the story of the kings reaches its darkest page.
耶路撒冷被围到城中粮绝。夜里兵丁逃跑,西底家在耶利哥平原被追上擒住,亲眼看见众子被杀,随后自己的眼睛被剜。五月间,圣殿、王宫和民房都被火焚烧,城墙被拆毁,列王全史来到最黑的一页。
Thirty-seven years after Jehoiachin's exile, Evil-merodach of Babylon lifts up his head from prison. The captive king changes his prison garments and eats regularly before the king all the days of his life. The book closes not with a throne restored, but with a table in Babylon — a thin line of hope that David's lamp is not wholly extinguished.
约雅斤被掳后三十七年,巴比伦王以未米罗达使他出监抬头。他脱了囚服,终身常在巴比伦王面前吃饭。全书没有以宝座复兴结束,却以巴比伦的一张饭桌收束——一线余光说明大卫的灯并未全灭。
The book opens with a single name: Adam. For a small people returned from exile, the story does not begin in Babylon's shame or Persia's permission, but at the beginning of humanity under God. The long river of names gathers nations, fathers, sons, and generations, placing the remnant back inside the whole history of creation and covenant.
全书开卷第一个词就是:「亚当」。对被掳归回的小群而言,他们的故事不是从巴比伦的羞辱或波斯的准许开始,而是从神面前的人类起头开始。漫长的名字长河汇聚列国、父亲、儿子与世代,把余民重新接回创造与恩约的全史之中。
The lists press toward Judah and the house from which David will come. Then, in the stream of names, the pen pauses over Jabez, a man named for pain who calls on the God of Israel. He asks blessing, enlarged borders, God's hand, and protection from harm; and God grants what he asked.
族谱的水流直奔犹大,奔向大卫将出的支派。然后,在名字的长河中,史笔忽然停在雅比斯身上,这个因痛苦得名的人呼求以色列的神。他求赐福、扩张境界、神手同在、保守脱离患难;神就应允他所求的。
The priestly and Levitical lines are carefully remembered: Aaron's sons, temple singers, gatekeepers, and servants around the house of God. These names are not dry records; they are the credentials of worship for a people rebuilding life around the sanctuary. The returned community learns who may stand, sing, guard, and serve before the LORD.
祭司与利未人的谱系被郑重记念:亚伦的子孙、圣殿歌唱者、守门者,以及围绕神殿的事奉者。这些名字不是枯干档案,乃是归回群体重建圣所敬拜的身份根据。百姓要重新知道:谁可以在耶和华面前站立、歌唱、守门、事奉。
The ninth chapter brings the river of names to the people who returned and lived again in their towns. Priests, Levites, gatekeepers, and temple servants stand at the front of the restored life. The genealogy does not end in abstraction; it ends with the names of people who must rebuild worship where judgment once scattered them.
第九章把名字长河带到那些回来、重新住在本城的人身上。祭司、利未人、守门者和殿役站在复兴生活的前列。族谱没有结束在抽象记忆里,而是落在一群必须于审判所分散之地重建敬拜的人名上。
Chronicles gives Saul's fall in one compressed chapter: the battle on Gilboa, the sons slain, the wounded king falling on his own sword. Then the historian delivers the verdict: Saul died for his breach of faith, because he did not keep the word of the LORD and even consulted a medium. His end is not merely military tragedy, but failed worship and failed seeking.
历代志只用一章写扫罗落幕:基利波山的战败、众子被杀、受伤的王伏在自己的刀上。随后史家给出判语:扫罗死了,是因他干犯耶和华,没有遵守耶和华的话,又求问交鬼的妇人。他的结局不只是军事悲剧,更是敬拜与寻求的失败。
At Hebron, all Israel gathers to make David king, and warriors from every side come with one heart. Zion is taken, mighty men are named, and three heroes break through Philistine lines to draw water from Bethlehem's well. David will not drink it, but pours it out before the LORD, saying it is like the blood of the men who risked their lives.
在希伯仑,以色列众人聚集立大卫为王,各方勇士同心而来。锡安被攻取,勇士被记名,三位英雄又闯过非利士营,从伯利恒井里打水给大卫。大卫却不肯喝,乃奠在耶和华面前,说:「这水好像他们的血一般」,因为他们是冒死去打来的。
David first brings the ark on a new cart, with songs and instruments, but the oxen stumble and Uzzah reaches out his hand. The breach is sudden and terrifying: zeal cannot carry what God assigned to holy shoulders. Three months later David understands, "Because you did not carry it the first time, the LORD our God broke out against us, because we did not seek him according to the rule."
大卫起初用新车运约柜,歌唱乐器齐鸣,牛却失前蹄,乌撒伸手扶住。闯杀忽然临到,令人惧怕:热心不能承载神指定给圣洁肩头的事。三个月后大卫明白说:「因你们先前没有抬这约柜,按定例求问耶和华我们的神,所以他刑罚我们。」
Now the Levites carry the ark on their shoulders, as Moses commanded, and the city erupts with cymbals, harps, lyres, trumpets, and David's dancing. The ark is set in the tent, offerings are made, and Asaph and his brothers are appointed to minister continually before it. David's psalm calls the people to give thanks, remember, sing, and seek the LORD's face continually.
这一次利未人照摩西所吩咐的,用肩抬约柜,城中响起钹、瑟、琴、号,大卫也踊跃跳舞。约柜安放在帐幕里,众人献祭,亚萨和弟兄被设立在柜前常常事奉。大卫的诗呼召百姓称谢、记念、歌唱,并「时常寻求他的面」。
David desires to build a house for the LORD, but the word through Nathan turns the desire inside out: God will build David a house. The promise reaches beyond one generation to a throne established forever. David sits before the LORD and prays, "Who am I, O LORD God, and what is my house, that you have brought me thus far?"
大卫想为耶和华建造殿宇,拿单所传的话却把这个心愿翻转过来:神要为大卫建立家室。应许越过一代人,指向永远坚立的国位。大卫坐在耶和华面前祷告说:「我是谁,我的家算什么,你竟使我到这地步呢?」
Chronicles moves through victories over Philistines, Moab, Zobah, Syria, Edom, Ammon, and giants. The refrain matters more than the trophies: "The LORD gave victory to David wherever he went." Wars are remembered not to magnify violence, but to show God giving rest and resources for the temple future.
历代志接连记下大卫胜过非利士、摩押、琐巴、亚兰、以东、亚扪和巨人。比战利品更重要的是反复出现的核心:「大卫无论往哪里去,耶和华都使他得胜。」争战被记念,不是为夸耀武力,乃是显明神赐安息与资源,为圣殿的未来铺路。
Chronicles opens the veil behind the census: Satan rises against Israel and incites David to number the people. Judgment comes as plague, and David lifts his eyes to see the angel of the LORD standing between earth and heaven, with a drawn sword stretched over Jerusalem. The king and elders fall on their faces in sackcloth, as the city hangs beneath mercy and judgment.
历代志揭开数点百姓背后的帘幕:「撒但起来攻击以色列人,激动大卫数点他们。」瘟疫临到,大卫举目,看见耶和华的使者站在天地间,手里有拔出来的刀,伸在耶路撒冷以上。王和长老披麻面伏于地,全城悬在怜悯与审判之间。
David refuses a free offering and buys Ornan's threshing floor at full price. There he builds an altar, offers burnt offerings and peace offerings, and calls on the LORD. Fire falls from heaven on the altar, the sword is put back into its sheath, and David declares the place: this is the house of the LORD God, and this is the altar of burnt offering for Israel.
大卫不肯白白献祭,就按足价买下俄珥楠的禾场。在那里他筑坛,献燔祭和平安祭,呼求耶和华。火从天降在坛上,刀就入鞘;大卫随即宣告:这就是耶和华神的殿,为以色列人献燔祭的坛。
David gathers iron, bronze, cedar, stonecutters, and enormous stores of gold and silver for the house of the LORD. He tells Solomon that he himself cannot build because he has shed much blood, but a son of rest will build; "Solomon" will be his name, and peace will mark his days. The temple begins before Solomon's reign, in David's costly preparation and fatherly charge.
大卫为耶和华的殿预备铁、铜、香柏木、石匠,以及极多金银。他告诉所罗门,自己因流了多人的血不能建殿,但一位太平之子要建造;「他名叫所罗门,就是太平的意思」,平安要标记他的日子。圣殿在所罗门登基前已经开始,先从大卫贵重的预备和父亲般的嘱托开始。
David orders Levites, priests, musicians, gatekeepers, treasurers, officers, and divisions. The singers number two hundred eighty-eight, trained for the song of the LORD, and the gatekeepers stand by families and lots. Chronicles lingers here because restored worship is not chaos with religious words, but ordered service before the King.
大卫编定利未人、祭司、歌唱者、守门者、府库、官长和班次。歌唱者共有二百八十八人,都受训练善于歌唱耶和华的歌;守门者也按家族与掣签站立。历代志在此停留,因为重建敬拜不是带着宗教词语的混乱,乃是在王面前被编制的事奉。
David gives Solomon the plans for the temple, chambers, treasuries, courts, vessels, and service. He says that all this was in writing from the hand of the LORD upon him, giving understanding for the work. Then he charges Solomon to know the God of his father and serve him with a whole heart and a willing mind, because the LORD searches every heart.
大卫把圣殿、房屋、府库、院宇、器皿和事奉的样式交给所罗门。他说:「这一切工作的样式,都是耶和华用手划出来使我明白的。」随后他嘱咐所罗门:「你当认识耶和华你父的神,诚心乐意地事奉他,因为他鉴察众人的心。」
David gives from his own treasure, the leaders offer willingly, and the people rejoice because they have given with a whole heart. Then David blesses the LORD before the assembly: greatness, power, glory, victory, majesty, and kingdom are all His. The offerings flow upward as doxology, because what the people give was first received from God's hand.
大卫从自己的宝藏中奉献,众首领也甘心献上,百姓因诚心乐意就欢喜。大卫在会众面前称颂耶和华:尊大、能力、荣耀、强胜、威严都属祂,国度也是祂的。奉献涌流向上成为颂祷,因为百姓所献的,原是先从神手中领受的。
At Gibeon, Solomon stands before the bronze altar and the LORD says, "Ask what I shall give you." The young king asks for wisdom and knowledge to go out and come in before the people. Because he does not ask for riches, wealth, honor, or the life of his enemies, God gives wisdom first — and adds riches, possessions, and honor after it.
在基遍,所罗门站在铜坛前,耶和华对他说:「你可以求,我必赐给你。」年轻的王求智慧聪明,好在这民前出入。因他不求资财、丰富、尊荣,也不求灭绝仇敌,神先赐智慧,又把资财、丰富、尊荣随后加上。
Chronicles names the place with theological weight: Solomon builds the house of the LORD on Mount Moriah, where the LORD had appeared to David, on the threshing floor of Ornan. The mountain of Isaac's offering and the floor where plague stopped are layered into one temple site. The house rises where mercy has already answered judgment.
历代志特别点明这地的神学重量:所罗门在摩利亚山上,就是耶和华向大卫显现、俄珥楠禾场的地方,建造耶和华的殿。献以撒之山与瘟疫止息之地,叠合为同一处殿址。圣殿兴起之地,是怜悯已经回应审判之处。
When Solomon finishes praying, fire comes down from heaven and consumes the burnt offering and sacrifices, and the glory of the LORD fills the house. The priests cannot enter, and all Israel bows with faces to the pavement. Later, by night, the LORD appears to Solomon and gives the promise: if His people humble themselves, pray, seek His face, and turn, He will hear, forgive, and heal their land.
所罗门祈祷已毕,火从天上降下来,烧尽燔祭和别的祭,耶和华的荣光充满了殿。祭司不能进入,以色列众人就面伏于铺石地敬拜。后来夜间耶和华向所罗门显现,赐下应许:属祂名下的子民若自卑、祷告、寻求祂的面并转离恶行,祂必垂听、赦免并医治他们的地。
The queen of Sheba comes with hard questions and sees Solomon's wisdom, house, servants, table, garments, and ascent to the house of the LORD. Her breath leaves her, and she confesses that the report was true — indeed, not even half had been told. The nations glimpse a kingdom where wisdom and worship are meant to belong together.
示巴女王带着难题而来,看见所罗门的智慧、宫室、臣仆、筵席、衣服,以及他上耶和华殿的台阶,就诧异得神不守舍。她承认先前所听见的是真的,而且人所告诉她的还不到一半。列国在此瞥见一个智慧与敬拜本该相连的国度。
Rehoboam's harsh answer tears the northern tribes away, yet Chronicles watches the worshiping remnant move south. Priests and Levites leave their pasturelands and possessions because Jeroboam rejects them from serving as priests to the LORD. Their feet preach allegiance: when false worship becomes policy, they choose Jerusalem and the house of David.
罗波安苛刻的回答使北方十派撕裂而去,但历代志特别注目敬拜者怎样南归。祭司和利未人离开郊野与产业,因为耶罗波安不许他们供祭司职分事奉耶和华。他们用脚宣告归属:当虚假敬拜成为国策,他们选择耶路撒冷与大卫家。
When Rehoboam and Judah forsake the law of the LORD, Shishak of Egypt comes up against Jerusalem. Through Shemaiah, God says, "You abandoned me, so I have abandoned you to the hand of Shishak." The leaders humble themselves, wrath is restrained, but Solomon's golden shields are carried away and bronze shields replace them.
罗波安和犹大离弃耶和华的律法,埃及王示撒就上来攻打耶路撒冷。神借示玛雅说:「你们离弃了我,所以我使你们落在示撒手里。」众首领自卑,忿怒稍缓;但所罗门的金盾牌被夺去,铜盾牌取而代之。
Zerah the Cushite comes with a vast army, and Asa cries to the LORD his God: "O LORD, there is none like you to help, between the mighty and the weak." The LORD strikes the Cushites, and victory becomes a classroom of dependence. Then Azariah calls Judah to seek the LORD, and Asa even removes his mother from being queen mother because of her idol.
古实人谢拉率大军压境,亚撒就呼求耶和华他的神:「耶和华啊,惟有你能帮助软弱的,胜过强盛的。」耶和华击败古实人,得胜成了倚靠的课堂。随后亚撒利雅呼召犹大寻求耶和华,亚撒甚至废掉太后之位,因她造了可憎的偶像。
In his later years, Asa pays Syria to break covenant with Baasha instead of relying on the LORD. Hanani the seer rebukes him: the eyes of the LORD run throughout the earth to support those whose heart is whole toward Him. Asa imprisons the seer, oppresses some of the people, and even in severe disease seeks physicians but not the LORD.
亚撒晚年拿金银贿赂亚兰,使其背约攻击巴沙,却不倚靠耶和华。先见哈拿尼责备他说:耶和华的眼目遍察全地,要显大能帮助向祂心存诚实的人。亚撒却把先见囚在监里,又欺压百姓;脚病甚重时,也只求医生,没有求耶和华。
Jehoshaphat strengthens Judah not only with fortresses but with teaching. He sends officials, Levites, and priests through the cities with the Book of the Law of the LORD in their hands. Reform travels road by road, because the land must learn again what kind of King rules over it.
约沙法坚固犹大,不只靠营寨,也靠教训。他差遣首领、利未人和祭司,手中带着耶和华的律法书,巡行犹大各城教训百姓。改革一路一路走遍全地,因为这地必须重新学习:治理它的是怎样的王。
When three peoples come against Judah, Jehoshaphat stands in the temple court and confesses that they have no power and do not know what to do. The prophetic word answers: the battle is not yours but God's. Singers go before the army, praising, "Give thanks to the LORD, for his steadfast love endures forever," and the enemy destroys itself while Judah gathers spoil in the Valley of Beracah.
三族联军来攻,约沙法站在殿院中承认他们无力抵挡,也不知道怎样行。先知的话回答说:胜败不在乎你们,乃在乎神。歌唱的人走在军前赞美说:「当称谢耶和华,因他的慈爱永远长存」,敌军就自相击杀,犹大在比拉迦谷收取掠物并称颂。
Jehoshaphat's alliance with Ahab's house pulls Judah into a poisoned fellowship. Jehoram kills his brothers, walks in the ways of the kings of Israel, and Athaliah's bloodline reaches for the throne. What began as royal partnership becomes a spiritual infection inside David's house.
约沙法与亚哈家结亲,把犹大拉进有毒的交往。约兰杀尽众兄弟,行以色列诸王的道,亚她利雅的血脉也伸手夺取王位。起初看似王室联盟,后来却成了大卫家里面的属灵感染。
Athaliah destroys the royal family, but Jehoshabeath hides Joash in the house of God for six years. Jehoiada brings him out, crowns him, and the people cry, "Long live the king!" Later a chest is set outside the gate of the house of the LORD, the people give gladly, and the temple is repaired by the gifts brought in day by day.
亚她利雅剿灭王室,约示巴却把约阿施藏在神殿里六年。耶何耶大把他领出来,给他戴冠冕,百姓呼喊:「愿王万岁!」后来人在耶和华殿门外设柜,百姓欢欢喜喜奉献,圣殿就靠每日送来的礼物得以修理。
After Jehoiada dies, Joash listens to corrupt princes and abandons the house of the LORD. Zechariah, the son of the priest who had preserved the king, stands above the people and rebukes them by the Spirit of God. At the king's command they stone him in the court of the house of the LORD, and he dies saying, "May the LORD see and avenge."
耶何耶大死后,约阿施听从败坏的首领,离弃耶和华的殿。撒迦利亚,就是曾保存王命之祭司的儿子,被神的灵感动,站在百姓上面责备他们。王竟吩咐人在耶和华殿的院内用石头打死他;他临死说:「愿耶和华鉴察伸冤。」
Amaziah does what is right in the eyes of the LORD, yet not with a whole heart. After victory over Edom, he brings back the gods of the defeated people and bows down to them. Chronicles exposes the contradiction: a king can win a battle and still import the idols that will defeat him.
亚玛谢行耶和华眼中看为正的事,只是心不专诚。他胜过以东之后,竟把被打败之民的神带回来,向它们叩拜。历代志揭开这个矛盾:一个王可以赢得战场,却把将要击败自己的偶像带回家。
Uzziah grows strong, and when he is strong his heart lifts up to his destruction. He enters the temple with a censer to burn incense, while Azariah and eighty priests withstand him. Beside the altar of incense, leprosy breaks out on his forehead, and the king who crossed the boundary lives isolated from the house of the LORD until death.
乌西雅强盛起来,心就高傲,以致行事邪僻。他手拿香炉进耶和华的殿要烧香,亚撒利雅和八十个祭司进去阻挡。就在香坛旁边,大麻风忽然发在他的额上;越过界限的君王,从此与耶和华的殿隔绝,住在别的宫里直到死日。
Ahaz plunges Judah into false worship, sacrifices to the gods of Damascus, and makes altars on every corner in Jerusalem. He gathers the vessels of the house of God, cuts them in pieces, and shuts the doors of the house of the LORD. The land is filled with high places while the true house is locked against its own people.
亚哈斯使犹大陷入虚假敬拜,祭祀大马士革的神,又在耶路撒冷各处拐角筑坛。他聚集神殿里的器皿,毁坏它们,并封锁耶和华殿的门。全地充满邱坛,真正的殿却向自己的百姓关上。
In the first month of his reign, Hezekiah opens the doors, repairs them, and calls priests and Levites to cleanse the house. He sends letters even to the northern remnant: "Return to the LORD," and do not be stiff-necked. Though some mock, many humble themselves, and Jerusalem keeps a Passover with joy not seen there since the days of Solomon.
希西家元年正月开了耶和华殿的门,重新修理,又召祭司利未人洁净圣殿。他致书给北方余民说:「你们当转向耶和华」,不可硬着颈项。虽有人嗤笑,仍有许多人自卑前来,耶路撒冷守逾越节,有自所罗门以来未有过的大喜乐。
When Sennacherib invades, Hezekiah strengthens the city, stops the springs, and speaks courage to the people. His argument is worship before it is strategy: with Assyria is an arm of flesh, but with Judah is the LORD our God to help and fight. The people take confidence from the words of Hezekiah, because the visible army is not the final measure of the battle.
西拿基立入侵时,希西家坚固城墙,堵住泉源,又用话鼓励百姓。他的论证先是敬拜,才是策略:亚述有肉臂,犹大却有耶和华我们的神帮助我们、为我们争战。百姓因希西家的话就安然无惧,因为看得见的军队不是衡量战局的最终尺度。
Manasseh fills Jerusalem with idolatry and blood, but Chronicles tells what Kings does not: Assyria captures him with hooks, binds him with bronze chains, and carries him to Babylon. In distress he entreats the LORD and humbles himself greatly before the God of his fathers. God is moved by his plea, brings him back to Jerusalem, and the darkest king learns that the LORD is God.
玛拿西使耶路撒冷充满偶像与罪恶,但历代志记下列王纪没有写的一幕:亚述人用铙钩钩住他,用铜链锁住他,带到巴比伦。他在急难的时候恳求耶和华,在列祖的神面前极其自卑。神允准他的祈求,使他归回耶路撒冷,这位最黑暗的王终于知道惟独耶和华是神。
While still young, Josiah begins to seek the God of David, and in his twelfth year he purges Judah and Jerusalem. The Book of the Law is found, the king tears his clothes, and a great Passover is kept. Yet at Megiddo he does not listen to the words of Neco from the mouth of God, and the reforming king falls in battle.
约西亚年幼时就开始寻求他祖大卫的神,第十二年洁净犹大和耶路撒冷。律法书被发现,王撕裂衣服,又守极大的逾越节。然而在米吉多,他不听神借尼哥之口所说的话,这位改革之王就在战场上倒下。
The final kings harden themselves while the LORD keeps sending messengers, rising early and sending, because He has compassion on His people and His dwelling place. But they mock the messengers of God, despise His words, and scoff at His prophets. The wrath of the LORD rises until there is no remedy.
末后的诸王刚硬,耶和华却因爱惜自己的民和居所,从早起来差遣使者去警戒他们。他们却嘻笑神的使者,藐视祂的话,讥诮祂的先知。耶和华的忿怒就向祂的百姓发作,以致无法可救。
The Chaldeans burn the house of God, break down Jerusalem's wall, burn palaces, and carry the survivors to Babylon. Yet Chronicles reads even ruin through the word of the LORD by Jeremiah: the land enjoys its Sabbaths while it lies desolate. Seventy years of exile become the soil's enforced rest after generations of refusal.
迦勒底人焚烧神的殿,拆毁耶路撒冷城墙,用火烧宫殿,又把余民掳到巴比伦。然而历代志连废墟也按耶和华借耶利米所说的话来读:地在荒凉中享受安息。七十年的被掳,成了这地在世代拒绝之后被迫得着的安息。
The book ends not with ashes alone, but with a Persian decree stirred by the LORD. Cyrus announces that the LORD, the God of heaven, has charged him to build a house in Jerusalem. The last word opens a door: "Whoever is among you of all his people, may the LORD his God be with him. Let him go up."
全书没有只停在灰烬里,而是以耶和华激动波斯王古列的诏书作结。古列宣告天上的神耶和华嘱咐他在耶路撒冷建造殿宇。最后一句打开一扇门:「谁是你们中间属他的子民,可以上去,愿耶和华他的神与他同在。」
The book opens with the LORD stirring the spirit of Cyrus king of Persia, so that a pagan throne sends God's people home to build the house in Jerusalem. The decree is not merely political permission; it is prophecy moving through imperial ink. Cyrus also brings out the vessels of the house of the LORD, and 5,400 pieces are counted back into the hands of the returnees.
全书开头,耶和华激动波斯王古列的心,使外邦王座差遣神的百姓回耶路撒冷建殿。诏书不只是政治许可,乃是预言借帝国笔墨往前运行。古列又取出耶和华殿的器皿,五千四百件一一数点,交回归回者手中。
In the seventh month, before walls or temple rise, the returned people rebuild the altar and restore sacrifices. When the foundation of the house is laid, priests sound trumpets and Levites praise the LORD, yet the older men who saw the former house weep loudly. Shouting and weeping mingle until the people cannot distinguish one from the other, and the sound is heard far away.
七月里,城墙和圣殿尚未起来,归回的百姓先筑坛,恢复献祭。耶和华殿的根基立定时,祭司吹号、利未人赞美耶和华,但见过前殿的老年人却大声哭号。欢呼与哭号混成一片,以致百姓不能分辨欢呼的声音和哭号的声音,声音听到极远之处。
Enemies first offer to build with Judah, but the leaders refuse a shared project that would corrupt the worship of the LORD. Then the opposition changes shape: discouragement, bribed counselors, letters of accusation, and imperial suspicion. The work on the house of God stops for years, and the unfinished site becomes a test of memory, courage, and obedience.
仇敌先提出要与犹大人同建,领袖却拒绝这会掺杂耶和华敬拜的共同工程。于是反对换了面貌:扰乱、贿买谋士、上本控告、挑动帝国疑心。神殿工程停顿多年,未完的工地成了记忆、勇气与顺服的试验场。
Haggai and Zechariah prophesy, and the elders rise again to build. When officials question them, the eye of their God is on the elders, and the work is not stopped while Darius searches the archives. The old decree is found, the empire funds what enemies tried to halt, and the finished house celebrates Passover with joy.
哈该和撒迦利亚说预言,长老们就重新起来建造。官员来盘问时,神的眼目看顾犹大的长老,工程没有停下,直到大利乌查考档案。旧诏书被寻见,帝国反而供应仇敌想停止的工程,圣殿完成后,百姓欢欢喜喜守逾越节。
About sixty years after the temple is finished, Ezra comes up from Babylon as a scribe skilled in the Law of Moses. The order of his heart is clear: study, do, then teach. The king grants all his requests, not because Ezra has mastered court politics, but because the good hand of the LORD his God is upon him.
圣殿完工约六十年后,以斯拉从巴比伦上来,是通达摩西律法的文士。他心中的次序清楚:考究、遵行、然后教训。王允准他一切所求的,不是因为以斯拉精通宫廷手腕,乃是因耶和华他神施恩的手帮助他。
At the river Ahava, Ezra notices the need for Levites and gathers the company for the journey. He is ashamed to ask the king for soldiers and horsemen, because he has told the king that God's good hand is on all who seek Him. So they fast, humble themselves, and ask for a straight way; the LORD listens, and the treasures and people arrive safely.
在亚哈瓦河边,以斯拉察觉缺少利未人,便招聚同行者预备上路。他不好意思向王求步兵马兵保护,因为他们曾对王说:「我们神施恩的手必帮助一切寻求他的。」于是他们禁食、自卑,求神赐平坦道路;耶和华应允,宝物与百姓都平安抵达。
When Ezra hears of the people's intermarriage and unfaithfulness, he tears his garment and cloak, pulls hair from his head and beard, and sits appalled until the evening sacrifice. Then he falls on his knees, spreads out his hands to the LORD, and says, "O my God, I am ashamed and blush to lift my face to you." The intercessor confesses the people's sin as if it were his own wound.
以斯拉听见百姓通婚失信,就撕裂衣服和外袍,拔了头发和胡须,惊惧忧闷而坐,直到献晚祭的时候。随后他双膝跪下,向耶和华举手说:「我的神啊,我抱愧蒙羞,不敢向我神仰面。」代求者把百姓的罪当作自己的伤口来承认。
Shecaniah speaks hope into the assembly: "Let us make a covenant with our God." The people gather in the open square, trembling because of the matter and because of the heavy rain. A careful process is set, case by case over three months, so that repentance does not remain an emotion but becomes costly obedience before God.
示迦尼在会众中说出盼望:「现在当与我们的神立约。」众民聚集在宽阔处,因这事又因下大雨就都战兢。于是设立逐案查究的程序,历时三个月,使悔改不只停留在情绪里,而成为神面前付代价的顺服。
In Susa, Nehemiah hears that the remnant in Judah is in great trouble and shame: Jerusalem's wall is broken down and its gates are burned with fire. The king's cupbearer sits down, weeps, mourns for days, fasts, and prays before the God of heaven. Before he rebuilds anything with stone, he carries the ruins into confession and covenant prayer.
在书珊城,尼希米听见犹大余民遭大难、受凌辱:耶路撒冷城墙拆毁,城门被火焚烧。作王酒政的人就坐下哭泣,悲哀数日,在天上的神面前禁食祈祷。他还没有用石头重建任何东西,先把废墟带进认罪与恩约祷告里。
When Nehemiah serves wine, the king sees his sadness and asks why his face is sad though he is not sick. Nehemiah is very afraid, yet in the pause before speech he prays to the God of heaven. Then he asks for letters, timber, and permission to go — a silent arrow prayer becomes courageous action in the throne room.
尼希米奉酒时,王看见他面带愁容,便问他既没有病,为什么面带愁容。尼希米甚惧怕,但在开口之前,先默祷天上的神。随后他求诏书、求木料、求准许前往——一支无声的箭祷,在王座前化成勇敢行动。
By night, Nehemiah goes out quietly with only a few men, riding among broken walls and burned gates. He inspects the ruins before he announces the work, and he tells no one what God has put into his heart to do for Jerusalem. Vision is not noise first; it is lonely, careful looking under the moon before public courage is summoned.
夜间,尼希米只带几个人悄然出城,骑着牲口行在断垣与被火焚烧的城门之间。他先察看废墟,再宣告工程;神使他心里要为耶路撒冷作什么事,他并没有告诉人。异象起初不是声量,乃是在月色下孤独而谨慎地察看,然后才召聚公开的勇气。
Families, priests, goldsmiths, merchants, rulers, and daughters stand beside one another, each rebuilding a portion of the wall. Mockers sneer that even a fox could break it down, and enemies threaten violence. Nehemiah sets guards, posts workers by families, and the builders labor with one hand while the other holds a weapon, ready for the trumpet's call.
家族、祭司、金匠、商人、官长和女儿们并肩站立,各自修造一段城墙。讥诮者嘲笑说,就是狐狸上去也必跐倒;仇敌又威胁要用武力攻击。尼希米设立守望,按家族部署百姓,建造的人一手做工、一手拿兵器,随时听候吹角聚集。
The attacks change form: ridicule, threats, invitations to meet, slanderous letters, and hired fear. Nehemiah answers Sanballat with a sentence that protects the work: "I am doing a great work and I cannot come down." In fifty-two days the wall is finished, and the enemies lose confidence because they know the work has been done with the help of God.
攻击不断改换形式:讥诮、恐吓、约见、毁谤信、雇人叫他惧怕。尼希米用一句话护住工程:「我现在办理大工,不能下去。」五十二日城墙修完,仇敌便惧怕、愁眉不展,因为知道这工作完成是出乎我们的神。
On the first day of the seventh month, all the people gather as one man at the Water Gate and ask Ezra to bring the Book of the Law. He opens it on a wooden platform, and the people stand; Levites move among them, giving the sense so that the people understand the reading. Revival begins not with novelty, but with the Word opened, honored, and explained.
七月一日,众民如同一人聚集在水门前,请以斯拉将律法书带来。他站在木台上展开书卷,众民就都站起来;利未人在百姓中讲明意思,使百姓明白所念的。复兴不是从新奇开始,乃是从神的话被展开、被尊重、被讲明开始。
The people weep when they hear the words of the Law, but Nehemiah, Ezra, and the Levites tell them not to mourn on this holy day. They are sent to eat rich food, drink sweet drink, and send portions to anyone with nothing prepared. Conviction is real, yet the day becomes joy because the LORD's mercy is strong enough to become their strength.
众民听见律法的话都哭了,尼希米、以斯拉和利未人却告诉他们,今日是圣日,不要悲哀哭泣。他们要去吃肥美的,喝甘甜的,有不能预备的就分给他。扎心是真的,但这日转为喜乐,因为耶和华的怜悯强到足以成为他们的力量。
As the Law is read, the people discover the command to live in booths during the feast. They gather branches and build booths on roofs, in courtyards, in the courts of the house of God, and in the squares by the gates. Since the days of Joshua it had not been done like this, and very great joy fills the restored community.
律法书被诵读时,百姓发现节期中要住棚的命令。他们就取树枝,在房顶、院内、神殿院中、水门宽阔处和以法莲门宽阔处搭棚。自约书亚的日子以来,以色列人没有这样行,于是归回的群体大大喜乐。
The people gather with fasting, sackcloth, and earth on their heads. For a quarter of the day they read from the Book of the Law, and for another quarter they confess and worship the LORD their God. The prayer sweeps from creation to Abraham, exodus, wilderness, land, kings, prophets, and exile, ending with the ache: "Behold, we are slaves this day."
百姓禁食,身穿麻衣,头蒙灰尘聚集。一天的四分之一念耶和华他们神的律法书,又四分之一认罪、敬拜耶和华他们的神。长祷从创造、亚伯拉罕、出埃及、旷野、应许地、列王、先知一路认到被掳,末了带着痛楚说:「看哪,我们今日作了奴仆。」
After confession, leaders, Levites, and priests seal the covenant. The people bind themselves to walk in God's Law: no intermarriage with the peoples of the land, no Sabbath trading, regular support for offerings, firstfruits, and tithes. Their final line gathers the vows into one sentence: they will not neglect the house of their God.
认罪之后,首领、利未人和祭司画押立约。百姓自愿受约束,要遵行神的律法:不与当地居民通婚,不在安息日买卖,按例供应祭物、初熟之物和十分之一。最后一句把誓约收束起来:「我们就不离弃我们神的殿。」
The rebuilt city needs more than walls; it needs people willing to live inside them. Lots are cast so that one out of ten will dwell in Jerusalem, and the people bless all who willingly offer themselves to live in the holy city. Restoration becomes embodied: names, households, streets, and costly presence fill the place once left broken.
重建的城不只需要城墙,也需要愿意住在墙内的人。众人掣签,使十分之一的人住在耶路撒冷;凡甘心乐意住在耶路撒冷的,百姓都为他们祝福。复兴因此有了身体:名字、家室、街道和付代价的同在,填满曾经破碎的地方。
On the day of dedication, two great choirs of thanksgiving climb onto the rebuilt wall and move in opposite directions. Priests blow trumpets, singers lift their voices, and the processions meet at the house of God. The wall that once lay broken becomes a stage of praise, and the joy of Jerusalem is heard far away.
奉献城墙之日,两大队称谢的人登上重建的城墙,相向而行。祭司吹号,歌唱者扬声,两队最终在神殿中会合。曾经断裂的城墙,如今成了颂赞的舞台;神使众人大大欢乐,甚至耶路撒冷中的欢声听到远处。
When Nehemiah returns to Jerusalem a second time, he finds that Tobiah the enemy has been given a large chamber in the courts of the house of God. Nehemiah is very angry, throws all Tobiah's household furniture out of the chamber, and commands the rooms to be cleansed. He also confronts the neglect of the Levites, restoring order so worship will not be starved by compromise.
尼希米二次回到耶路撒冷时,发现宿敌多比雅竟在神殿院内得了一间大屋子。尼希米甚恼怒,就把多比雅的一切家具从屋里都抛出去,又吩咐人洁净屋子。他也追讨利未人所得的分被亏欠之事,恢复秩序,免得敬拜被妥协饿瘦。
Nehemiah sees winepresses trodden on the Sabbath, goods carried in, and merchants lodged outside the wall waiting to sell. He shuts the gates, warns the traders, and commands the Levites to guard the day. He also confronts mixed marriages whose children speak half in the language of Ashdod, and again prays the fourfold refrain of the last chapter: "Remember me, O my God."
尼希米看见安息日有人踹酒醡、运货进城,又有商人在城外住宿等着买卖。他关上城门,警戒商人,吩咐利未人守门,使安息日分别为圣。他也责备通婚之家,因他们的儿女说话一半是亚实突的话;末了再次发出终卷的叠句:「我的神啊,求你记念我。」
Ahasuerus displays the splendor of his kingdom for 180 days, then crowns the spectacle with a feast. When Vashti refuses the royal summons, the court turns one domestic refusal into an imperial decree. A throne beside the king is suddenly empty — and the empty seat becomes the first quiet setup in a story of hidden timing.
亚哈随鲁王用一百八十天展示国度荣耀,又以盛大筵席作结。瓦实提拒绝王命之后,宫廷把一次后宫抗命变成通行全帝国的谕旨。王旁边的后位忽然空悬——这个空位,成了隐藏时机中的第一枚伏笔。
Hadassah, also called Esther, is an orphan raised by Mordecai, and she keeps her people and kindred hidden as she enters the palace. She wins favor and is crowned queen, while Mordecai sits at the king's gate. There he uncovers a plot against the king; the deed is written in the chronicles, but no reward comes — another seed buried for a later night.
哈大沙,就是以斯帖,原是末底改抚养的孤女;她入宫时隐瞒自己的本族本民。她蒙恩被立为后,末底改则坐在朝门。后来他破获谋害王的阴谋,这事被写在史册上,却没有立刻得赏——又一粒种子埋下,等待日后的深夜。
Mordecai will not bow, and Haman's rage grows too small for one man; he seeks the destruction of an entire people. The lot, Pur, is cast for the day, ten thousand talents of silver are promised, and the king removes his signet ring. A date of death is sealed by empire, yet even the casting of lots becomes part of a plot larger than Haman can read.
末底改不跪不拜,哈曼的怒气便大到不只要杀一人,而要灭尽一族。人掣普珥定日,哈曼许下一万他连得银子,王也摘下戒指交给他。帝国用印定下死期,但连掣签本身,也被卷入一个哈曼读不懂的更大布局。
Mordecai presses the question through the palace gate: "Who knows whether you have not come to the kingdom for such a time as this?" Esther asks all the Jews in Susa to fast for three days, night and day, and answers, "If I perish, I perish." On the third day she puts on royal robes, stands in the inner court, receives the golden scepter, and begins the dangerous path through two banquets.
末底改把问题送进宫门:「焉知你得了王后的位分,不是为现今的机会吗?」以斯帖请书珊城所有犹大人为她三昼三夜禁食,并回答说:「我若死就死吧。」第三日,她穿上朝服,站在王宫内院,金杖向她伸出,她就踏上通往两次筵席的危险道路。
That night, the king cannot sleep, and the chronicles are brought to be read before him. The reader happens upon Mordecai's unrewarded act of saving the king, just as Haman enters the court at dawn to ask for Mordecai's death. A sleepless hour pulls an old record into the present, and the machinery of death begins to reverse before anyone names what is happening.
那夜,王睡不着觉,就吩咐人取历史来念给他听。读到的恰是末底改救驾却未得赏的事;而哈曼又恰在清早进院,正要请求把末底改挂在木架上。一个失眠的时辰把旧史册拉进当下,死亡机器就在无人明说时开始倒转。
The king asks Haman what should be done for the man the king delights to honor. Haman, certain the honor must be for himself, imagines royal robes, the king's horse, and public proclamation. Then the command lands with perfect irony: do exactly this for Mordecai the Jew, while Haman must lead the horse and become the herald of the man he came to kill.
王问哈曼,王所喜悦尊荣的人当如何待他。哈曼以为这尊荣必是给自己,便设想朝服、御马和街市宣告。命令随即带着锋利的反讽落下:这一切要照样给犹大人末底改,而哈曼必须亲自牵马,为他原本要杀的人当街宣告。
At the second banquet, Esther finally names the enemy: "A foe and enemy! This wicked Haman!" The king rises in wrath, Haman falls before the queen, and the gallows prepared for Mordecai stands waiting outside. The man who built a fifty-cubit death for another is hanged on his own structure, and his evil plan returns upon his own head.
第二次筵席上,以斯帖终于指明仇敌:「仇人敌人就是这恶人哈曼!」王怒而起,哈曼伏在王后面前,为末底改预备的五丈木架正在外面等着。那为别人建造死亡高架的人,被挂在自己的木架上,他的恶谋归到他自己头上。
Because the first decree cannot be revoked, a new decree is written in the king's name allowing the Jews to gather and defend their lives. Couriers ride out in haste, and mourning turns to light, gladness, joy, and honor. On the thirteenth day of Adar, the day meant for their destruction turns around, and the Jews gain mastery over those who hated them.
因先前的旨意不能废除,新的旨意就奉王名写成,准许犹大人聚集保护性命。驿卒急速骑马出去,悲哀转为光明、欢喜、快乐、尊贵。亚达月十三日,原定灭绝他们的日子被翻转,犹大人反倒辖制恨他们的人。
The name of the lot, Pur, becomes the name of the feast: Purim. What had been cast as a death date becomes yearly days of feasting, gladness, gifts, and remembrance for every generation. Mordecai rises to second in the kingdom, great among the Jews and accepted by many, seeking the welfare of his people and speaking peace to all his offspring.
掣签的名字普珥,成了节期的名字:普珥日。曾被掣出的死期,成为世世代代欢宴、快乐、馈赠与记念的日子。末底改升为国中第二,在犹大人中为大,蒙众弟兄喜悦,为本族的人求好处,向他们的后裔说和平的话。
The sons of God present themselves before the LORD, and the accuser also comes among them. The question that will shake the whole book is spoken over Job before Job ever hears it: "Does Job fear God for nothing?" Boundaries are set one by one, while the righteous man on earth knows nothing of the case being tried around his name.
神的众子来侍立在耶和华面前,控告者也来在其中。那句震动全卷的问题,在约伯毫不知情时已经临到他的名字:「约伯敬畏神,岂是无故呢?」界限被一层一层设定,地上的义人却完全不知道,有一场关乎他的诉讼正在幕后开庭。
In one day, servants, livestock, fire, raiders, wind, and children are swept into a single storm of loss. Messenger after messenger arrives with the same terrible refrain: "I alone have escaped to tell you." Job tears his robe, shaves his head, falls to the ground, worships, and blesses the name of the LORD amid ashes of news.
一日之内,仆人、牲畜、火、强盗、狂风和儿女,全被卷进同一场丧失的风暴。一个报信的接着一个来,反复带着可怕的尾声:「惟有我一人逃脱,来报信给你。」约伯撕裂外袍,剃了头,伏在地上下拜,在消息的灰烬中称颂耶和华的名。
Job is struck with loathsome sores from the sole of his foot to the crown of his head, and he sits among the ashes scraping himself with a potsherd. His wife urges him to curse God and die, but Job answers, "Shall we receive good from God, and shall we not receive evil?" His friends arrive, lift up their voices and weep, then sit with him seven days and seven nights without a word.
约伯从脚掌到头顶长满毒疮,坐在炉灰中,拿瓦片刮身体。他的妻子催他弃掉神死了吧,约伯却回答:「难道我们从神手里得福,不也受祸吗?」三个朋友远远认不出他,就放声大哭,同他七日七夜坐在地上,一句话也不说。
At last Job opens his mouth, not to explain suffering but to lament being born. "Let the day perish on which I was born," he cries, pulling even his birthday into darkness. The righteous man can ache to the edge of existence, and Scripture still gives his grief a chapter instead of erasing it.
约伯终于开口,不是为苦难作解释,而是为自己的出生哀号。他喊着说:「愿我生的那日灭没」,甚至把生日也拖进黑暗里。义人可以哀到存在的边缘,圣经却没有删除他的悲痛,反而给它整整一章篇幅。
Eliphaz begins the first cycle with experience, suspicion, and a chilling night vision. A word steals to him, a spirit passes before his face, and the hair of his flesh stands up; then he uses the vision to back the claim that suffering must expose hidden guilt. But the book's ending will warn us that the friends do not speak rightly of God, so this nighttime voice must not be preached as final truth.
以利法用经验、猜疑和一场令人发冷的夜半异象开启首轮辩论。有言语暗暗临到他,有灵从他面前经过,他身上的毫毛直立;随后他把这异象拿来为「受苦必因罪」背书。但全卷结尾会警告我们,三友议论神不如约伯说的是,所以这夜里的声音不可被当作最终真理宣讲。
Bildad summons the wisdom of former generations, while Zophar speaks as if the case is already closed. Their logic is neat: God is just, the wicked suffer, therefore Job must be worse than he admits; Zophar even says God exacts less than Job's guilt deserves. The speeches sound orthodox in pieces, yet they become cruel when used to crush a sufferer without knowledge.
比勒达搬出历代古人的传统,琐法则像案件已经定案一样发言。他们的逻辑整齐:神公义,恶人受苦,所以约伯一定比自己承认的更坏;琐法甚至说神追讨他,比他罪孽该得的还少。这些话局部听来似乎正统,但若无知识地压碎受苦者,就成了残酷。
Job refuses to let tidy theology flatten the facts of his pain. He names his friends what their counsel has become: "You are forgers of lies; you are all worthless physicians." His protest is raw, but it is not atheism; it is a wounded appeal to the God whom he believes must be more just than their explanations.
约伯拒绝让整齐的神学口号压平他痛苦的事实。他直指朋友们的劝告已经变质:「你们是编造谎言的,都是无用的医生。」他的抗辩粗砺,却不是无神;这是一个受伤的人向他仍相信的神呼吁,因为神必比朋友的解释更公义。
Job feels the distance between dust and the Almighty, and cries that there is no arbiter between them who might lay his hand on both. Yet even in despair, hope keeps surfacing: a tree cut down may sprout again, and Job asks whether a man may live after death. The longing for a mediator becomes a small green shoot in the ash heap.
约伯感到尘土与全能者之间的距离,便呼喊说:「我们中间没有听讼的人可以向我们两造按手。」然而即使在绝望中,盼望仍不断探头:树若被砍下,还可指望发芽;人若死了,岂能再活呢? 对中保的渴望,成了灰堆中冒出的一点嫩绿。
The debate hardens as the friends return to the same formula with sharper edges. They describe the fate of the wicked, then leave Job to hear the accusation under every sentence. Job names the result plainly: "Miserable comforters are you all," for comfort without truth becomes another coal on the ash heap.
辩论越来越硬,朋友们用更锋利的边缘重复同一套公式。他们描写恶人的结局,却让约伯在每一句下面都听见定罪。约伯直说其结果:「你们安慰人,反叫人愁烦」,因为没有真相的安慰,只会成为灰堆上另一块炭火。
Job is stripped nearly to nothing: relatives fail, friends forget, servants ignore, and even his breath is strange to his wife. Then, from the lowest place, faith rises higher than the argument: "For I know that my Redeemer lives, and at the last he will stand upon the earth." In the darkest sentence of loss, Job sees farther than the ash heap — toward vindication, life, and seeing God.
约伯几乎被剥到一无所有:亲戚断绝,朋友忘记,仆人不应,连他的气味也被妻子厌恶。就在最低之处,信心忽然高过辩论:「我知道我的救赎主活着,末了必站立在地上。」在最黑的丧失里,约伯看得比灰堆更远——望向伸冤、生命与得见神。
Job 28 pauses the arguments with a poem: silver has a mine, gold has a place for refining, and human skill cuts channels through rock. Yet wisdom cannot be bought with gold or jewels, nor found in the land of the living by mere technique. The poem answers quietly: "The fear of the Lord, that is wisdom, and to turn away from evil is understanding."
约伯记二十八章用一首智慧诗暂时按住争辩:银子有矿,金子有炼处,人的巧手能在磐石中凿出通道。可是智慧不能用黄金宝石买来,也不能靠技术在活人之地寻得。这诗安静作答:「敬畏主就是智慧,远离恶便是聪明。」
Job remembers the days when he sat honored at the gate, rescued the poor, clothed himself with righteousness, and was eyes to the blind. Then he signs his integrity line by line, rejecting lust, deceit, oppression, greed, and secret idolatry. At the end he cries, "Oh, that the Almighty would answer me!" — the defense rests, and the court waits.
约伯回忆自己昔日在城门口受尊荣,拯救穷人,以公义为衣,又作瞎子的眼、瘸子的脚。随后他一条一条画押自己的清白,拒绝情欲、诡诈、欺压、贪婪和暗中的偶像。末了他呼喊:「愿全能者回答我!」——辩方陈词完毕,法庭安静等待。
Elihu has waited while age spoke first, but now his anger burns: against Job for justifying himself, and against the friends for answering without truly refuting him. He says he is full of words, constrained within like wine in new wineskins ready to burst. A younger voice steps into the exhausted debate with fire, urgency, and a claim that wisdom is not age alone.
以利户一直等候,让年长者先说;如今他的怒气发作,既向约伯自以为义发怒,也向三友无言可答却定约伯有罪发怒。他说自己里面满了言语,像新皮袋快要破裂的酒。一个年轻的声音带着火、迫切和一个宣告走进疲惫的辩论:智慧不只属于年岁。
Elihu says God may speak once or twice, though people do not perceive it. When a person lies on the bed, in deep sleep, in dreams and visions of the night, God opens the ear and seals instruction. Unlike the friends' rigid accusation, Elihu sees suffering as a possible means of warning and rescue, an amplifier for ears that daylight would not open.
以利户说:「神说一次、两次,世人却不理会。」在人躺在床上沉睡的时候,在梦中、夜间的异象里,神开通人的耳朵,将当受的教训印在他们心上。不同于三友僵硬的定罪,以利户把苦难看作可能的警戒与救拔,像一个让白日不开的耳朵终于听见的扩音器。
Elihu offers a third way between Job's despair and the friends' simplistic retribution. Affliction need not be only punishment for a known crime; it may expose pride, rescue from the pit, and train the sufferer to hear. He insists that God will not do wickedly and the Almighty will not pervert justice, yet he still calls Job to humility beneath a justice larger than his case.
以利户在约伯的绝望和三友简单的报应论之间提出第三条路。苦难不必只是为某个已知罪行受罚;它也可能显明骄傲、救人脱离坑、训练受苦者聆听。他坚持「神必不作恶,全能者断不偏离公平」,同时呼召约伯在比自己案件更大的公义之下谦卑。
As Elihu speaks, the weather itself seems to gather: thunder, lightning, clouds, rain, snow, and the trembling voice of the storm. His final words turn from debate toward awe: concerning the Almighty, we cannot find him out; he is great in power and justice. Before Job hears the answer from the whirlwind, the sky has already begun to preach.
以利户说话时,天色仿佛也在聚拢:雷声、闪电、密云、雨雪,以及使人战兢的风暴之声。他最后的话从辩论转向敬畏:论到全能者,我们不能测度;祂大有能力,有公平和大义。约伯还未听见旋风中的回答,天空已经先开讲了。
The LORD answers Job out of the whirlwind, but the answer comes as questions, not an explanation of the case. "Where were you when I laid the foundation of the earth?" The morning stars sing, the sea receives doors and bars, constellations are named, wild creatures are fed, and more than seventy questions widen Job's world beyond his pain.
耶和华从旋风中回答约伯,但这回答全是问题,不是案情解释。「我立大地根基的时候,你在哪里呢?」晨星一同歌唱,海被安上门闩,昴星、参星被点名,野地的活物被喂养,七十多个问题把约伯的世界扩展到远超过他的痛苦。
Job is shown Behemoth, massive and unbending, then Leviathan, untamable by hook, rope, or human courage. The question presses hard: can Job govern what he cannot even subdue? Creatures that terrify human strength still stand inside the Creator's ordered world.
约伯被带去观看河马,庞大而不屈;又观看鳄鱼,不是鱼钩、绳索或人的勇气所能驯服。问题直逼约伯:连不能制伏之物都无法管理的人,怎能管理全局? 叫人力战兢的活物,仍在创造主有秩序的世界之中。
Job answers with humbled sight: "I had heard of you by the hearing of the ear, but now my eye sees you." Then the LORD turns to Eliphaz and rebukes the friends, saying they have not spoken of him what is right, as his servant Job has. The men who tried to defend God are corrected by God, while the suffering man is named servant.
约伯以被降卑的眼光回答:「我从前风闻有你,现在亲眼看见你。」随后耶和华转向以利法责备三友,说他们议论祂不如祂的仆人约伯说的是。那些试图为神辩护的人反被神纠正,受苦的人却被称为仆人。
The LORD tells the friends to bring offerings, and his servant Job will pray for them. When Job prays for his friends, the LORD restores Job's fortunes, gives him twice as much as before, and fills his latter days with family, beauty, inheritance, and length of life. The book ends not with every question solved, but with communion restored and mercy overflowing.
耶和华吩咐三友献祭,并说祂的仆人约伯要为他们祷告。约伯为他的朋友祈祷之后,耶和华就使约伯从苦境转回,赐给他的比先前加倍,又使他晚年有亲情、美丽、产业和满足的日子。全卷结束时,不是每个问题都被解开,而是交通被恢复,怜悯满溢。
The Psalter opens like a gate with two roads. The blessed person delights in the law of the LORD and meditates day and night, becoming like a tree planted by streams of water. The wicked are not so; they are like chaff driven by the wind.
诗篇开卷像一道门,门内立着两条路。蒙福的人喜爱耶和华的律法,昼夜思想,像一棵树栽在溪水旁。恶人却不是这样,乃像糠秕被风吹散。
Psalm 2 opens the second gate: nations rage, kings plot, and the LORD laughs from heaven. He sets his King on Zion and says, "You are my Son; today I have begotten you." Together, Psalm 1 and Psalm 2 teach the whole book to sing through Torah and Messiah.
诗篇第二篇打开第二道门:外邦争闹,君王谋算,坐在天上的主必发笑。祂已经立王在锡安,并宣告:「你是我的儿子,我今日生你。」诗篇一篇与二篇同作双门,教全帙在律法与弥赛亚中歌唱。
Psalm 22 descends into the cry later taken onto the cross: "My God, my God, why have you forsaken me?" Bones are out of joint, enemies stare, garments are divided, and lots are cast for clothing. Yet the psalm does not end in the dark; it turns until all the ends of the earth remember and turn to the LORD.
诗篇二十二篇沉入后来在十架上被引用的呼喊:「我的神,我的神,为什么离弃我?」骨头脱节,仇敌观看,外衣被分,里衣被拈阄。然而这诗没有停在黑夜;它一路转向,直到地的四极都要想念耶和华,并且归顺祂。
The LORD is shepherd: green pastures, still waters, restored soul, and paths of righteousness. Even through the valley of the shadow of death, the sheep fears no evil, for the Shepherd is with him. The song ends at a table, with goodness and mercy following, and a dwelling in the house of the LORD forever.
耶和华是牧者:青草地、可安歇的水边、苏醒的灵魂、公义的路。即使行过死荫的幽谷,羊也不怕遭害,因为牧者与他同在。这歌结束在筵席前,有恩惠慈爱随着,并且「我且要住在耶和华的殿中,直到永远」。
Book I also teaches the blessedness of forgiven sin. "Blessed is the one whose transgression is forgiven, whose sin is covered," David sings; silence made his bones waste away, but confession opened the hiding place of mercy. The first book ends by blessing the LORD from everlasting to everlasting.
卷一也教人认识罪得赦免的福。「得赦免其过、遮盖其罪的,这人是有福的」;闭口不认时,他的骨头枯干,一承认罪,便进入怜悯的藏身处。卷一末了以颂赞收束:耶和华是应当称颂的,从亘古直到永远。
Book II begins with thirst: as a deer pants for streams, so the soul pants for God. Tears have been the psalmist's food day and night, and the refrain returns again and again: "Why are you cast down, O my soul?" Yet he keeps preaching to his own heart, "Hope in God."
卷二从干渴开始:神啊,我的心切慕你,如鹿切慕溪水。诗人的眼泪昼夜成了他的饮食,副歌一次又一次回来:「我的心哪,你为何忧闷?」但他仍向自己的心讲道:「应当仰望神。」
The earth gives way, mountains fall into the sea, and nations rage, yet the psalm sings a refuge stronger than collapse. "God is our refuge and strength, a very present help in trouble." Then the voice breaks into war and panic: "Be still, and know that I am God."
地虽改变,山虽摇动到海心,外邦虽喧嚷,列国虽动摇,诗人却唱出比崩塌更坚固的避难所。「神是我们的避难所,是我们的力量,是我们在患难中随时的帮助。」随后有声音进入战乱与惊惶:「你们要休息,要知道我是神。」
After Nathan's visit, David stands in the long night beneath the crown. "My sin is ever before me," he confesses, asking, "Create in me a clean heart, O God." He learns that the sacrifice God will not despise is not royal performance but a broken spirit and a broken and contrite heart.
拿单来过之后,大卫站在王冠之下的长夜里。他承认:「我的罪常在我面前」,又祈求:「神啊,求你为我造清洁的心。」他学会神所不轻看的祭,不是王的表现,而是忧伤的灵和忧伤痛悔的心。
In the wilderness of Judah, David's thirst turns again into worship. "My soul thirsts for you," he says, in a dry and weary land where there is no water. Even on his bed, through the watches of the night, he remembers and meditates, because steadfast love is better than life.
在犹大旷野,大卫的干渴再次转成敬拜。他说:「我的心切慕你,我的肉体也渴想你,在干旱疲乏无水之地。」即使在床上,在夜更的时候,他仍记念思想,因为神的慈爱比生命更好。
Book II ends with a royal prayer: let the king judge with righteousness, defend the cause of the poor, and deliver the needy. The horizon widens until all nations are blessed in him and the whole earth is filled with glory. Then comes the note: "The prayers of David, the son of Jesse, are ended."
卷二以王的祷告作结:愿王按公义审判,为穷乏人伸冤,拯救贫寒之辈。视野不断扩大,直到万国都因他得福,全地充满荣耀。随后落下一句卷末注:「耶西的儿子大卫的祈祷完毕。」
Book III begins with the scandal of the prosperous wicked. Asaph admits his feet had almost stumbled when he saw their ease, while his own heart was stricken all day long. The turning point comes not from statistics but from worship: "until I went into the sanctuary of God; then I discerned their end."
卷三从恶人享平安的刺痛开始。亚萨承认,他看见恶人安逸,自己的心却终日受责打,脚几乎失闪。转折不是来自数据,而是来自敬拜:「等我进了神的圣所,思想他们的结局。」
The crisis widens from private envy to national ruin. The sanctuary is burned, enemies roar in the meeting place, and Jerusalem becomes rubble and blood. The prayer dares to ask, "O God, why do you cast us off forever?" while still speaking toward the God who seems absent from the smoke.
危机从个人心怀不平扩大到国破家亡。圣所被焚,敌人在会中吼叫,耶路撒冷成了废墟与血迹。祷告敢问:「神啊,你为何永远丢弃我们呢?」却仍向烟尘中似乎隐藏的神说话。
In the middle of ruin, Psalm 84 longs for the courts of the LORD of hosts. "How lovely is your dwelling place," the pilgrim sings, envying even the sparrow near the altars. Passing through the Valley of Baca, they make it a place of springs; one day in the courts is better than a thousand elsewhere.
在废墟之中,诗篇八十四篇切慕万军之耶和华的院宇。朝圣者唱道:「万军之耶和华啊,你的居所何等可爱!」甚至羡慕坛边的麻雀燕子。经过流泪谷,他们叫这谷变为泉源;在神院宇住一日,胜似在别处住千日。
Psalm 88 is the darkest prayer in the Psalter: cries by day, hands stretched out by night, friends removed, and no bright turn at the end. Its last word is darkness. Yet the very presence of this psalm in Scripture is comfort; a prayer that ends in the dark is still a prayer spoken toward God.
诗篇八十八篇是全帙最幽暗的祷告:白日呼求,夜间举手,良朋密友被隔绝,末尾没有明亮转折。它最后落在黑暗里。然而这诗被放在圣经中,本身就是安慰;一个以黑暗收尾的祷告,仍然是向神说出的祷告。
Psalm 89 begins by singing the steadfast love and faithfulness promised to David. Then the song turns sharply: the crown is cast down, the throne is defiled, and the question rises from the wreckage. "Lord, where is your steadfast love of old?" Book III leaves the Psalter with a holy wound still open.
诗篇八十九篇开头高唱神向大卫所立之约中的慈爱与信实。随后诗歌骤然转向:冠冕被抛落,宝座被玷污,问题从残破处升起。「主啊,你从前凭你的信实向大卫立誓要施行的慈爱在哪里呢?」卷三让全帙带着一个圣洁的伤口继续往前。
After Book III asks where the covenant love has gone, Book IV answers with the oldest voice in the Psalter. Moses prays, "Lord, you have been our dwelling place in all generations," before mountains were born and before human days turned back to dust. The prayer teaches frail people to number their days and gain a heart of wisdom.
卷三问慈爱在哪里之后,卷四用全帙最古老的声音回答。摩西祈祷说:「主啊,你世世代代作我们的居所」,在诸山未曾生出、人归回尘土以先,主已经是居所。这祷告教短暂的人数算自己的日子,好得着智慧的心。
Psalm 91 sings of the secret place of the Most High and the shadow of the Almighty. Under wings and feathers, the worshiper need not fear the terror of the night or the arrow that flies by day. In a world of pestilence and dread, the dwelling place becomes personal, near, and sheltering.
诗篇九十一篇歌唱至高者隐密处与全能者的荫下。在翎毛与翅膀底下,敬拜者不必怕黑夜的惊骇,或是白日飞的箭。在瘟疫与惊惧的世界里,居所变得亲近、具体,且能遮蔽。
The royal psalms answer the crisis with a repeated throne-cry: the LORD reigns. Seas lift up their voice, nations are summoned to tremble, and the earth is called to sing a new song. "Say among the nations, The LORD reigns," because the King above all kings has not abdicated.
王权组诗用反复的宝座呼喊回应危机:耶和华作王。大水扬声,万民战抖,全地被呼召向耶和华唱新歌。「人在列邦中要说:耶和华作王!」因为万王之上的王从未退位。
Book IV gathers mercy into memory. Psalm 103 sings that as far as the east is from the west, so far does he remove our transgressions from us; Psalms 105 and 106 retell history as covenant faithfulness meeting repeated rebellion. The book ends by asking the LORD to gather his people, so that thanks and praise may rise again.
卷四把怜悯收进记忆里。诗篇一百零三篇唱道:东离西有多远,祂叫我们的过犯离我们也有多远;诗篇一百零五至一百零六篇把历史重述为神记念约,百姓却屡次悖逆。卷末呼求耶和华招聚祂的百姓,好叫感谢与赞美再次升起。
Book V begins with returned people learning to give thanks. The redeemed of the LORD are summoned to say so, after rescue from wilderness wandering, prison darkness, sickness, and storm at sea. Again and again, distress becomes a cry, and deliverance becomes thanksgiving.
卷五开始时,归回的人学习称谢。耶和华的赎民被呼召说这话,因为他们从旷野漂流、监牢黑暗、病榻痛苦和海上风浪中蒙救。一次又一次,急难变成呼求,拯救变成感谢。
Psalm 110 hears the LORD speak to David's Lord: "Sit at my right hand, until I make your enemies your footstool." The king is also priest forever after the order of Melchizedek. The Psalter's royal hope rises beyond David toward the Lord who reigns and intercedes.
诗篇一百一十篇听见耶和华对大卫的主说:「你坐在我的右边,等我使你仇敌作你的脚凳。」这位王也是照着麦基洗德的等次永远为祭司。诗篇的王权盼望越过大卫,指向那位掌权并代求的主。
Psalm 119 stretches love for the word across the alphabet, 176 verses of delight, struggle, obedience, and prayer. "Your word is a lamp to my feet and a light to my path," the singer says. Even before the watches of the night are gone, his eyes are awake to meditate on God's promise.
诗篇一百一十九篇把对神话语的爱铺满字母,一百七十六节交织喜爱、挣扎、顺服与祈求。诗人说:「你的话是我脚前的灯,是我路上的光。」甚至趁夜更未换,他的眼睛已经睁开,为要思想神的话语。
The fifteen Songs of Ascents climb like pilgrim steps: "I lift up my eyes to the hills," "Unless the LORD builds the house," and "how good and pleasant it is when brothers dwell in unity." The journey ends not in noise but in a night song. "Come, bless the LORD, all you servants of the LORD, who stand by night in the house of the LORD."
十五首上行之诗像朝圣台阶一阶一阶升高:「我要向山举目」,「若不是耶和华建造房屋」,「看哪,弟兄和睦同居是何等地善,何等地美!」旅程终点不是喧闹,而是一首夜歌:「耶和华的仆人夜间站在耶和华殿中的,你们当称颂耶和华!」
The Psalter ends with five hallelujah psalms until praise fills heaven, earth, sanctuary, instruments, dance, and breath. Psalm 150 gathers trumpet, lute, harp, tambourine, strings, pipe, and cymbals into one summons. "Let everything that has breath praise the LORD! Praise the LORD!"
全帙以五首哈利路亚诗收束,直到赞美充满天、地、圣所、乐器、跳舞和气息。诗篇一百五十篇把角声、瑟琴、鼓瑟、跳舞、丝弦、箫和钹都召集起来。最后一句是:「凡有气息的都要赞美耶和华!你们要赞美耶和华!」
Proverbs begins by setting the whole book under one doorway: "The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction." Wisdom is not hidden in a private chamber; she cries aloud in the street and lifts her voice at the gates. The first lesson is public and urgent: every life is being summoned to listen.
箴言开卷先把全书放在一道门楣下:「敬畏耶和华是知识的开端;愚妄人藐视智慧和训诲。」智慧不是藏在密室里;她在街市上呼喊,在城门口发声。第一课是公开而迫切的:每一种人生都正在被呼召来听。
The father teaches his son to treat wisdom like buried treasure: "If you seek it like silver and search for it as for hidden treasures." Wisdom must be hunted, received, stored, and guarded. Then the search turns inward: "Keep your heart with all vigilance, for from it flow the springs of life."
父亲教儿子把智慧看作埋藏的珍宝:「寻找它,如寻找银子,搜求它,如搜求隐藏的珍宝。」智慧要被寻找、领受、收藏、守护。随后寻找转向内心:「你要保守你心,胜过保守一切,因为一生的果效是由心发出。」
Proverbs 7 gives a rare full night scene: the observer looks through the lattice and sees a naive youth near the corner. It is "in the twilight, in the evening, at the time of night and darkness," and the flattering mouth leads him away. He follows at once, "as an ox goes to the slaughter," while the father writes the night down for all his sons.
箴言七章给出圣经少有的完整黑夜叙事:观察者从窗棂往外看,见一个无知少年走近巷口。那时是「在黄昏,或晚上,或半夜,或黑暗之中」,油滑的口把他牵走。他「随她去,如同牛往宰杀之地」,父亲便把这一夜写给众子作警戒。
Wisdom speaks again, older than streets, gates, and cities. "The LORD possessed me at the beginning of his work," she says, before depths, mountains, fields, and dust. Beside him as a master workman, she was daily his delight, rejoicing before him and rejoicing in the inhabited world.
智慧再次开口,她比街市、城门和城市都更古老。「在耶和华造化的起头,在太初创造万物之先,就有了我」;那时深渊、山冈、田野、尘土都还未成。智慧说:「那时,我在他那里为工师,日日为他所喜爱,常常在他面前踊跃。」
The first section ends with two invitations. Wisdom builds her house, hews seven pillars, prepares wine and a table, and calls the simple to live. Folly also sits at the door and cries, "Stolen water is sweet, and bread eaten in secret is pleasant"; one city hears both voices, and every listener chooses a feast.
第一部以两种邀请收束。智慧建造房屋,凿成七根柱子,调和旨酒,摆设筵席,呼召愚蒙人得生命。愚昧妇人也坐在门口喊叫:「偷来的水是甜的,暗吃的饼是好的。」同一座城听见两种声音,每一个听见的人都在选择赴哪一席。
With Proverbs 10, the formal sayings of Solomon begin, and the page becomes a forest of paired choices. "A wise son makes a glad father, but a foolish son is a sorrow to his mother." Righteous and wicked, wise and foolish, diligence and laziness stand side by side, so that one verse can become one crossroads.
箴言十章开始,所罗门的箴言正式开卷,篇页像一片成对选择的树林。「智慧之子使父亲欢乐;愚昧之子叫母亲担忧。」义人与恶人、智慧与愚昧、殷勤与懒惰并排站立,叫一节经文成为一个岔路口。
Wisdom descends from the gate into daily work. "A slack hand causes poverty, but the hand of the diligent makes rich." Again the sentence returns: "The hand of the diligent will rule, while the slothful will be put to forced labor." The hand reveals whether the heart has learned wisdom in ordinary time.
智慧从城门口落到日常工作里。「手懒的,要受贫穷;手勤的,却要富足。」格言又再次归来:「殷勤人的手必掌权;懒惰的人必服苦。」手上的殷勤显明内心是否在平凡日子里学了智慧。
The sayings pause over the power of speech. "A soft answer turns away wrath, but a harsh word stirs up anger." "A gentle tongue is a tree of life, but perverseness in it breaks the spirit." Proverbs makes the mouth a place where fire can start, anger can cool, and life can grow like a tree.
这些格言停下来凝视言语的力量。「回答柔和,使怒消退;言语暴戾,触动怒气。」「温良的舌是生命树;乖谬的嘴使人心碎。」箴言把口舌显为一个地方:火可以在这里点起,怒气可以在这里退去,生命也可以在这里长成树。
The couplets finally place a warning lamp over the road itself. "There is a way that seems right to a man, but its end is the way to death." Against self-certified straightness, another proverb gives refuge: "In the fear of the LORD one has strong confidence, and his children will have a refuge." A life that feels right still needs a higher light to examine its end.
这些对句最后把一盏警灯放在道路本身之上。「有一条路,人以为正,至终成为死亡之路。」面对自以为正的直路,另一句箴言给出避难所:「敬畏耶和华的,大有倚靠;他的儿女也有避难所。」一个自觉正确的人生,仍需要更高的光来复核终点。
The sentences begin this section by setting human planning under divine direction. "The heart of man plans his way, but the LORD establishes his steps." Even the small mystery of decision is lifted upward: "The lot is cast into the lap, but its every decision is from the LORD." Wisdom plans carefully without pretending to control the road.
这一段格言先把人的筹算放在神的引导之下。「人心筹算自己的道路,惟耶和华指引他的脚步。」连决断中微小的奥秘也被抬高:「签放在怀里,定事由耶和华。」智慧会认真筹算,却不假装自己掌控全路。
Proverbs keeps returning beneath behavior to the heart. "A joyful heart is good medicine, but a crushed spirit dries up the bones." Yet the wounded heart is not small: "A man's spirit will endure sickness, but a crushed spirit who can bear?" Wisdom knows that inner life can heal the body or break beneath a weight no one sees.
箴言不断越过行为,回到人的心。「喜乐的心乃是良药;忧伤的灵使骨枯干。」但受伤的心并不轻小:「人有疾病,心能忍耐;心灵忧伤,谁能承当呢?」智慧知道,内里的生命可以医治身体,也可能在无人看见的重担下破碎。
The sayings turn from the inner heart to the public fragrance of a life. "A good name is to be chosen rather than great riches, and favor is better than silver or gold." Wisdom then looks to formation: "Train up a child in the way he should go; even when he is old he will not depart from it." A name is not polished in one day; it is formed by repeated paths.
格言从内心转向人生在众人面前留下的香气。「美名胜过大财;恩宠强如金银。」智慧也看重塑造:「教养孩童,使他走当行的道,就是到老他也不偏离。」美名不是一天擦亮的,而是在一条条反复行走的路上形成的。
The Thirty Sayings call the listener to lean in: "Incline your ear, and hear the words of the wise." They warn not to move the ancient landmark, not to rejoice when an enemy falls, and not to be mastered by wine. The drunkard's night is sketched with terrible precision: "When shall I awake? I will seek another drink."
三十智言呼召听者侧耳靠近:「你须侧耳听受智慧人的言语。」它警告人不可挪移古时的地界,不可因仇敌跌倒而欢喜,也不可被酒辖制。醉酒者的黑夜被画得极其精准:「我几时清醒,我仍去寻酒。」
The final collection begins with proverbs copied by Hezekiah's men, words for rulers who must search before they speak. "It is the glory of God to conceal things, but the glory of kings is to search things out." A fitting word is then pictured as beauty with precision: "A word fitly spoken is like apples of gold in a setting of silver."
最后一组箴言以希西家的人所誊录的所罗门箴言开始,给君王学习在发言以前察清。「将事隐秘乃神的荣耀;将事察清乃君王的荣耀。」「一句话说得合宜,就如金苹果在银网子里。」王者的智慧不是急着定论,而是在神的奥秘前谦卑查验。
The portraits of folly are sharp enough to make us laugh and tremble. "As a door turns on its hinges, so does a sluggard on his bed." The sayings also warn against arrogant planning: "Do not boast about tomorrow, for you do not know what a day may bring." Yet friendship can sharpen what folly dulls: "Iron sharpens iron, and one man sharpens another."
愚昧的写真锋利到令人发笑,也令人战兢。「门在枢纽转动,懒惰人在床上也是如此。」格言也警告自夸的计划:「不要为明日自夸,因为一日要生何事,你尚且不能知道。」但友谊能磨亮愚昧所磨钝的生命:「铁磨铁,磨出刃来;朋友相感也是如此。」
Agur speaks with questions that humble human knowing. "Who has ascended to heaven and come down?" "What is his name, and what is his son's name?" Then he asks for two things before death: remove falsehood and lies, and give neither poverty nor riches. Even the small creatures preach wisdom: ants, rock badgers, locusts, and lizards know how to live within their limits.
亚古珥用一串问题降卑人的自以为知。「谁升天又降下来?」「他名叫什么?他儿子名叫什么?」随后他在未死之先求两件事:使虚假和谎言远离他,也不使他贫穷,也不使他富足。连小小的活物也讲智慧:蚂蚁、沙番、蝗虫、守宫,都知道如何在受造的界限中生活。
King Lemuel receives an oracle from his mother, and kingship is measured by justice for those with no voice. "Open your mouth for the mute, for the rights of all who are destitute." "Open your mouth, judge righteously, defend the rights of the poor and needy." The king is not taught to consume power, but to spend it on the vulnerable.
利慕伊勒王领受母亲的真言,王权由如何对待无声者来衡量。「你当为哑巴开口,为一切孤独的伸冤。」「你当开口按公义判断,为困苦和穷乏的辨屈。」王不是被教导享用权力,而是把权力花在脆弱者身上。
Proverbs ends not in an abstract definition, but in an alphabet poem of wisdom embodied at home. "She rises while it is yet night," and "her lamp does not go out at night." At the close, the book returns to its beginning: "Charm is deceitful, and beauty is vain, but a woman who fears the LORD is to be praised." Wisdom that cried in the streets now shines as a lamp that does not go out.
箴言不是结束在抽象定义里,而是结束在一首智慧安家于日常的字母诗里。「未到黎明她就起来」,并且「她的灯终夜不灭。」全卷收笔时回到开端:「艳丽是虚假的,美容是虚浮的;惟敬畏耶和华的妇女必得称赞。」曾在街市呼喊的智慧,如今在家中成为一盏不熄的灯。
The Preacher opens the experiment with the word hevel: breath, vapor, mist — not meaninglessness, but what cannot be grasped and kept. "Vanity of vanities; all is vanity" rises over the cycles under the sun. The sun rises and sets, generations come and go, and all rivers run to the sea, yet the sea is not full.
传道者以 hevel 开启实验:气息、雾、抓不住之物——不是说世界毫无意义,而是说日光之下的一切不能被人握住收藏。「虚空的虚空,虚空的虚空,凡事都是虚空。」日头出来,日头落下;一代过去,一代又来;江河都往海里流,海却不满。
The Preacher runs the grand experiment: wine, laughter, houses, vineyards, gardens, singers, silver, gold, and treasures. He withholds nothing from his eyes and says, "Whatever my eyes desired I did not keep from them." Yet when he turns to survey it all, the gain under the sun is still vapor and a striving after wind.
传道者展开宏大的实验:酒、嬉笑、房屋、葡萄园、园囿、歌唱的男女、金银和财宝。他不禁止眼睛所求的,并说:「凡我眼所求的,我没有留下不给它的;我心所乐的,我没有禁止不享受的。」但当他转身察看这一切,日光之下的益处仍像气息,也是捕风。
The closed experiment cracks open when time itself begins to sing. There is a time to be born and a time to die, a time to weep and a time to laugh, a time to mourn and a time to dance. God has made everything beautiful in its time and placed eternity in the human heart, yet the whole work from beginning to end remains beyond our reach.
当时间本身开始歌唱,封闭实验裂开了一道光。生有时,死有时;哭有时,笑有时;哀恸有时,跳舞有时。神造万物,各按其时成为美好,又将永生安置在世人心里;然而神从始至终的作为,人不能参透。
Under the sun, the Preacher sees the tears of the oppressed and no comforter, power on the side of their oppressors and no comforter. Yet companionship becomes a mercy in the mist: "Two are better than one," for one can lift the other when he falls. A threefold cord is not quickly broken.
日光之下,传道者看见受欺压的流泪,且无人安慰;欺压他们的有势力,也无人安慰。然而在雾气中,同行成了怜悯:「两个人总比一个人好」,因为若跌倒,这人可以扶起他的同伴;三股合成的绳子不容易折断。
Money promises weight, but it too behaves like mist. "He who loves money will not be satisfied with money," and one comes from the womb naked and returns with nothing in his hand. The irony is sharpest at night: the laborer sleeps sweetly, whether he eats little or much, but the full stomach of the rich will not let him sleep; even enjoyment must be received as God's gift.
钱财似乎承诺重量,却也像雾一样滑走。「贪爱银子的,不因得银子知足」;人怎样从母胎赤身而来,也必照样赤身而去,手内不能带什么劳碌得来的。最讽刺的一幕发生在夜里:「劳碌的人不拘吃多吃少,睡得香甜;富足人的丰满却不容他睡觉」;连能吃能喝、享受劳碌所得,也必须领受为神的恩赐。
The second half turns from experiment toward hard instruction. "It is better to go to the house of mourning than to go to the house of feasting," because the living will lay the end to heart. The Preacher is not praising gloom for its own sake; he is saying that mortality can become a classroom where illusions finally quiet down.
下半卷从实验转向艰难的训诲。「往遭丧的家去,强如往宴乐的家去;因为死是众人的结局,活人也必将这事放在心上。」传道者不是为忧郁本身喝彩,而是说死亡可以成为一间课堂,让许多幻象终于安静下来。
Wisdom is necessary, yet it cannot decode everything under the sun. The Preacher sees the delay of judgment and the confusion of righteous and wicked outcomes. He concludes that when he considered all the work of God, a person cannot find out the work done under the sun, however much he toils to seek it.
智慧是必要的,却不能解开日光之下的一切密码。传道者看见判罚迟延,也看见义人与恶人的结局令人困惑。他于是说:「我就看明神一切的作为,知道人查不出日光之下所作的事;任凭他费多少力寻查,都查不出来。」
Against the closed system's gloom, the Preacher keeps returning to received gifts. "Go, eat your bread with joy, and drink your wine with a merry heart," because ordinary enjoyment is not control but portion. He adds urgency: "Whatever your hand finds to do, do it with your might."
面对封闭实验里的灰暗,传道者不断回到可领受的恩赐。「你只管去欢欢喜喜吃你的饭,心中快乐喝你的酒」,因为日常喜乐不是掌控,而是人的分。他又加上急迫感:「凡你手所当作的事,要尽力去作。」
Limits do not cancel action; they make faithful action urgent. "Cast your bread upon the waters, for you will find it after many days." The one who observes the wind will not sow, and the one who regards the clouds will not reap; therefore the morning must have seed, and the evening hand must not rest.
人的有限并不取消行动,反而使忠心行动更迫切。「当将你的粮食撒在水面,因为日久必能得着。」看风的必不撒种,望云的必不收割;所以早晨要撒你的种,晚上也不要歇你的手。
The book's final poem makes old age a twilight house. "Remember also your Creator in the days of your youth," before sun, light, moon, and stars are darkened, before keepers tremble, grinders cease, doors shut, songs grow faint, the silver cord is snapped, and the golden bowl is broken. Then the verdict arrives: fear God and keep his commandments — the true conclusion, not merely one gray note under the sun.
全卷末尾的诗把衰老写成一座黄昏宅院。「你趁着年幼、衰败的日子尚未来到,就是你所说,我毫无喜乐的那些年日未曾临近之先,当记念造你的主。」不要等到日头、光明、月亮、星宿变为黑暗,看守房屋的发颤,推磨的稀少,街门关闭,歌声微弱,银链折断,金罐破裂。然后全卷定论来到:敬畏神,谨守祂的诫命——这才是结局,不是日光之下某个灰色片段。
The scroll opens as a song of mutual delight, tender and unembarrassed within covenant love. "Your love is better than wine," she says, and again, "I am very dark, but lovely." The beloved imagery gathers fragrance, fields, and flowers: the rose of Sharon and the lily of the valleys.
全卷开头像一首彼此相悦的歌,在婚约之爱中温柔而坦然。她说:「你的爱情比酒更美」,又说:「我虽然黑,却是秀美。」良人的意象带着香气、田野与花朵:沙仑的玫瑰,谷中的百合花。
The beloved calls her into spring: "Arise, my love, my beautiful one, and come away, for behold, the winter is past; the rain is over and gone." Flowers appear, singing returns, and the season itself seems to invite love forward. Yet the garden must also be guarded: the little foxes that spoil the vineyards must be caught.
良人呼唤她进入春天:「我的佳偶,我的美人,起来,与我同去!因为冬天已往,雨水止住过去了。」百花开放,百鸟鸣叫,季节仿佛也在邀请爱情前行。然而园子也要守护:那些毁坏葡萄园的小狐狸必须被擒拿。
Two night scenes carry the ache of love delayed. "On my bed by night I sought him whom my soul loves; I sought him, but found him not," so she rises and goes about the city. Later the beloved knocks, but hesitation costs a moment; he has turned and gone, and even when the watchmen wound her, she keeps seeking the one her soul loves.
两段夜章承载着迟延之爱的疼痛。「我夜间躺卧在床上,寻找我心所爱的;我寻找他,却寻不见」,于是她起来绕城而行。后来良人在门外叩门,她片刻迟疑:「我脱了衣裳,怎能再穿上呢?」等她开门,良人已经转身走了;巡逻的人打伤她,她仍寻找心所爱的。
The wedding songs rise like fragrance from the wilderness: Solomon's litter comes up in columns of smoke, perfumed with myrrh and frankincense. The bridegroom praises with restrained wonder, "You have captivated my heart, my sister, my bride." Love is pictured as a locked garden, a sealed spring, a fountain kept for covenant delight.
婚筵之歌如香气从旷野升起:所罗门的轿像烟柱上来,以没药和乳香薰染。良人以含蓄的惊叹称赞:「我妹子,我新妇,你夺了我的心。」爱情被画成关锁的园、禁闭的井、封闭的泉源,为婚约中的喜乐被珍藏。
At the close, love asks to be set like a seal upon the heart and arm. "Love is strong as death," and its flashes are a most vehement flame; many waters cannot quench love, neither can floods drown it. If a man offered all the wealth of his house for love, he would be utterly despised.
全卷将尽时,爱情请求被放在心上如印记,带在臂上如戳记。「因为爱情如死之坚强」,所发的电光是耶和华的烈焰;爱情,众水不能息灭,大水也不能淹没。若有人拿家中所有的财宝要换爱情,就全被藐视。
Isaiah opens like a covenant courtroom: heaven and earth are summoned to hear the charge against a rebellious people. Yet judgment is already threaded with mercy: sins like scarlet may become white as snow. The Holy One exposes uncleanness in order to call Judah back to washing, justice, and grace.
以赛亚书开头像一场圣约法庭:天与地被传唤来听悖逆百姓的控告。然而审判中已经穿着怜悯:「你们的罪虽像朱红,必变成雪白。」圣者揭露污秽,为要呼召犹大归向洗濯、公义与恩典。
The vision lifts beyond Zion’s present corruption to the latter days. The mountain of the house of the LORD rises above the hills, and nations stream toward instruction. Swords are beaten into plowshares, spears into pruning hooks, and war is unlearned in the light of the LORD.
异象越过锡安眼前的败坏,望向末后的日子。耶和华殿的山必坚立,超乎诸山,万民都要流归这山受训诲。「他们要将刀打成犁头,把枪打成镰刀」,人在耶和华的光中不再学习战事。
The prophet sings of the Beloved’s vineyard on a fertile hill, carefully dug, cleared, planted, and watched. He looked for good grapes, but it yielded wild grapes. The song becomes a lawsuit: privilege without justice turns a vineyard into evidence.
先知唱起所亲爱的葡萄园,在肥美山冈上被刨挖、拣石、栽种、守望。主人指望结好葡萄,反倒结了野葡萄。这歌转成诉讼:没有公义的特权,会使葡萄园本身成为罪证。
In the year King Uzziah dies, Isaiah sees the King whose throne is never vacant. Seraphim cry, "Holy, holy, holy," the thresholds shake, and the house fills with smoke. Isaiah confesses ruined lips, receives a coal from the altar, and answers the call: "Here I am! Send me."
乌西雅王崩的那年,以赛亚看见那永不空缺宝座上的王。撒拉弗呼喊:「圣哉!圣哉!圣哉!」门槛震动,殿充满烟云。以赛亚承认「祸哉!我灭亡了」,嘴唇被坛上炭火洁净,便回答:「我在这里,请差遣我!」
Two kings press Judah, and the heart of Ahaz shakes like trees before the wind. Into political panic comes a sign deeper than strategy: "The virgin shall conceive and bear a son, and shall call his name Immanuel." The threatened throne is forced to reckon with God-with-us.
二王压境,亚哈斯的心和百姓的心就「好像林中的树被风吹动」。在政治惊惶中,一个比策略更深的兆头临到:「必有童女怀孕生子,给他起名叫以马内利。」受威胁的宝座必须面对“神与我们同在”。
The gloom over Zebulun and Naphtali is not the last word. "The people walking in darkness have seen a great light," and a child is born whose names outshine every empire. Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace: the light begins where death-shadow seemed thickest.
西布伦和拿弗他利的幽暗不是最后一句话。「在黑暗中行走的百姓看见了大光;住在死荫之地的人,有光照耀他们。」有一婴孩为我们而生,祂名称为奇妙策士、全能的神、永在的父、和平的君;光从死荫最浓处起步。
Assyria roars like an unstoppable empire, but Isaiah names it only a rod in the LORD’s hand. The axe may boast, yet it cannot lift itself against the one who chops with it. Judgment falls not only on Judah’s pride, but also on the instrument that mistakes borrowed power for its own.
亚述咆哮如不可阻挡的帝国,以赛亚却称它只是耶和华手中怒气的棍。斧岂可向用斧砍木的自夸呢? 审判不只临到犹大的骄傲,也临到那把借来的权柄误认作自己能力的工具。
From Jesse’s stump comes a shoot, small enough to be missed and alive enough to renew the world. The Spirit rests on him; righteousness becomes his belt, and wolf and lamb dwell together. The earth will be full of the knowledge of the LORD as the waters cover the sea.
从耶西的本必发一条,小到容易被忽略,却活到足以更新世界。耶和华的灵住在祂身上;公义作祂腰间的带子,豺狼与绵羊羔同居。认识耶和华的知识要充满遍地,好像水充满洋海。
The Immanuel section ends not with fear but with song. The remnant draws water with joy from the wells of salvation and calls on the name of the LORD. The Holy One of Israel is in their midst, so the rescued people sing, shout, and make his deeds known among the nations.
以马内利段落不是以惧怕收束,而是以歌唱收束。余民必从救恩的泉源欢然取水,称谢耶和华的名。以色列的圣者在他们中间,蒙救的人就歌颂、欢呼,在万民中传扬祂的作为。
The oracles begin with Babylon, the city that seems to stand above the nations. Isaiah sings a taunt over pride fallen from the sky: "How you are fallen from heaven, O Day Star, son of Dawn!" Babylon becomes the pattern of glory that reaches upward and is brought down to the pit.
列国默示从巴比伦开始,这城看似高踞万邦之上。以赛亚为坠落的骄傲唱挽歌:「明亮之星,早晨之子啊,你何竟从天坠落?」巴比伦成了一切向上自高、却被降到坑中的荣耀原型。
The burden sweeps around the compass: Moab is ruined in a night, Damascus becomes a heap, and Cush sends envoys by the rivers. No border is thick enough to keep the Holy One outside the map. Nations rise with their gods and policies, yet Isaiah hears them all summoned under one Judge.
默示环绕四方展开:摩押一夜变为荒废,大马士革成了乱堆,古实差遣使者沿河而来。没有哪条边界厚到能把以色列的圣者挡在地图之外。列国带着自己的神明与政策兴起,以赛亚却听见他们都被传到同一位审判者面前。
Egypt trembles: spirit emptied, counsel confused, and idols helpless. Yet judgment opens into a strange mercy — a highway linking Egypt, Assyria, and Israel. The old oppressor, the new empire, and the covenant people are named together: "Blessed be Egypt my people, and Assyria the work of my hands, and Israel my inheritance."
埃及震动:心神消化,谋略混乱,偶像无力。然而审判竟打开奇异的怜悯——有大路连接埃及、亚述与以色列。旧日压迫者、新兴帝国与圣约百姓竟被同称:「埃及我的百姓,亚述我手的工作,以色列我的产业,都有福了。」
A voice from Seir pierces the darkness: "Watchman, what of the night? Watchman, what of the night?" The answer is brief and unsettling: "Morning comes, and also the night." The watchman does not pretend to own the dawn; he stays awake and speaks what is given.
西珥的呼声穿过黑暗而来:「守望的啊,夜里如何?守望的啊,夜里如何?」回答短促而令人不安:「早晨将到,黑夜也来。」守望者不假装拥有黎明的时刻;他只是醒着,并说出所领受的话。
Tyre, the merchant city of the sea, receives its own song of collapse. Ships mourn, coastlands tremble, and the marketplace that seemed to float above judgment is forgotten for seventy years. Commerce too must answer to the LORD of hosts.
海上商埠推罗也收到自己的倾覆之歌。船只哀号,海岛震动,那看似漂浮在审判之上的市场被忘记七十年。商业的荣耀也必须向万军之耶和华交账。
Isaiah 24 opens like a little apocalypse: the earth is emptied, twisted, and polluted by its inhabitants. Moon and sun are ashamed before the LORD of hosts. Yet this cosmic night stands only one page before the mountain feast, so judgment becomes the dark backdrop against which hope blazes.
以赛亚二十四章像“小启示录”展开:地被倒空、扭曲,被其上的居民污秽。月亮蒙羞,日头惭愧,万军之耶和华却要作王。然而这宇宙黑夜只与设筵之山隔一页,审判成了盼望燃起的黑色背景。
On this mountain the LORD prepares a feast for all peoples, rich food and well-aged wine. Then the promise rises beyond exile and tears: "He will swallow up death forever; and the Lord GOD will wipe away tears from all faces." The song also teaches trust: the steadfast mind is kept in perfect peace.
在这山上,耶和华为万民摆设肥甘的筵席,有陈酒与满髓的肥甘。随后应许越过被掳与眼泪:「他已经吞灭死亡直到永远,主耶和华必擦去各人脸上的眼泪。」诗歌也教人信靠:坚心倚赖祂的,祂必保守他十分平安。
Against collapsing refuges of lies, the LORD lays a stone in Zion. It is tested, precious, and a sure foundation; whoever believes will not be in haste. Isaiah sets panic beside trust and asks where the weight of a life will rest when floods come.
面对谎言避难所的坍塌,耶和华在锡安放一块石头。它是试验过的石头,是稳固根基、宝贵的房角石;信靠的人必不着急。以赛亚把惊慌与信靠并列,问洪水来时人生的重量究竟落在哪里。
Judah can speak worship while its heart has traveled far away. "This people draw near with their mouth and honor me with their lips, while their hearts are far from me." Yet mercy still calls: "In returning and rest you shall be saved" — but they would not.
犹大可以口中敬拜,心却已经走远。「这百姓亲近我,用嘴唇尊敬我,心却远离我。」然而怜悯仍在呼召:「你们得救在乎归回安息;你们得力在乎平静安稳」——只是他们竟自不肯。
After judgment, the wilderness sings. Desert and dry land rejoice; the eyes of the blind are opened, the lame leap like a deer, and waters break forth in the wilderness. A Holy Way appears, and even fools walking there will not go astray.
审判之后,旷野开口歌唱。旷野和干旱之地必然欢喜,又像玫瑰开花;瞎子的眼必睁开,瘸子必跳跃像鹿,旷野有水发出。圣路出现,行路的人虽愚昧,也不至失迷。
Rabshakeh stands by the conduit and turns siegecraft into speechcraft. In the language of Judah he shouts, "Do not let Hezekiah make you trust in the LORD," trying to move fear from the field into the city walls. The battle is fought first through words aimed at trust.
拉伯沙基站在水沟旁,把攻城术变成攻心术。他用犹大话向城上喊:「不要听希西家」,又叫百姓不要倚靠耶和华,试图把战场上的恐惧送进城墙里面。此战首先是针对信靠的话语之战。
Hezekiah receives the letter and spreads it before the LORD in the temple. That same night, the answer falls in the Assyrian camp: the angel of the LORD strikes down 185,000. Isaiah places this night at the center of the book, a hinge from the Assyrian crisis toward the Babylonian horizon.
希西家接过书信,上耶和华殿,将书信在耶和华面前展开。同一夜,答复降在亚述营中:「耶和华的使者出去,在亚述营中杀了十八万五千人。」以赛亚把这一夜放在全卷正中,作亚述危机转向巴比伦远景的门枢。
Hezekiah turns his face to the wall and weeps bitterly; fifteen years are added, and the shadow goes back ten steps. But Isaiah’s emphasis is the king’s song, unique in this hinge: "You have cast all my sins behind your back." Personal rescue becomes a poem about mercy, mortality, and praise.
希西家转脸朝墙,痛哭祷告;神加给他十五年,日影后退十度。但以赛亚书在此特别凸显本卷独有的希西家之诗:「你将我一切的罪扔在你的背后。」个人得救变成一首关于怜悯、必死与赞美的诗。
After healing, Hezekiah shows the Babylonian envoys his treasures, armory, and storehouses. The prophet answers with the coming horizon: "Days are coming, when all that is in your house... shall be carried to Babylon." The interlude ends by opening the door from Assyria’s threat to Babylon’s exile.
病愈之后,希西家向巴比伦使者展示宝物、武库和府库。先知的回答把未来地平线打开:「日子必到,凡你家里所有的……都要被掳到巴比伦去。」插曲结束时,门已从亚述威胁转向巴比伦被掳。
The Book of Comfort opens with a double imperative: "Comfort, comfort my people." Exile is not denied, but a highway is announced through the wilderness and every valley must be lifted. Flesh is grass and beauty fades, yet the word of our God will stand forever.
安慰之卷以双重命令开启:「你们要安慰,安慰我的百姓。」被掳没有被否认,但旷野中已有大道被宣告,一切山洼都要填满。凡有血气的尽都如草,美容都像野地的花;惟有我们神的话必永远立定。
The weary exiles are asked to look beyond their exhaustion to the Creator who does not faint. He gives power to the faint, and to those who have no might he increases strength. "But they who wait for the LORD shall renew their strength; they shall mount up with wings like eagles."
疲乏的被掳者被呼召越过自己的耗尽,仰望那不疲乏、不困倦的创造主。疲乏的,祂赐能力;软弱的,祂加力量。「但那等候耶和华的必从新得力。他们必如鹰展翅上腾;他们奔跑却不困倦,行走却不疲乏。」
Comfort becomes personal: "Fear not, for I am with you." The LORD speaks to Jacob as one named, called, and possessed by grace. When they pass through waters, he will be with them; through rivers and fire, they will not be overwhelmed, because he has called them by name.
安慰变得亲身而具体:「你不要害怕,因为我与你同在。」耶和华对雅各说话,称他是被提名、被呼召、被恩典拥有的人。「你从水中经过,我必与你同在」;过江河、经火焰也不被淹没焚烧,因为祂曾提名召他们。
Isaiah names a Persian king long before his birth: Cyrus, "my shepherd" and the LORD’s anointed. The LORD promises, "I will give you the treasures of darkness and the hoards in secret places," so that he may know the One who calls him by name. History not yet born is already summoned by the God who forms light and creates darkness.
以赛亚在波斯王出生许久以前点名他:古列,「我的牧人」,也是耶和华所膏的。耶和华应许说:「我要将暗中的宝物和隐密的财宝赐给你,使你知道提名召你的,就是我耶和华。」尚未发生的历史,已经被那造光又造暗的神提名呼唤。
The idol satire is almost comic: one tree warms a man and bakes his bread, while the rest becomes a god he bows before. Idols must be carried, lifted, and set in place. But the true God reverses the burden: "Even to your old age I am he... I will carry and will save."
偶像讽刺近乎喜剧:同一棵树,一半给人取暖烤饼,另一半被作成神来叩拜。偶像需要人驮、抬、安放。但真神颠倒这个重担:「直到你们年老,我仍这样;直到你们发白,我仍怀搋……我必怀抱,也必拯救。」
Zion says she is forgotten, but the LORD answers with the tenderness of a mother and more. Can a woman forget her nursing child? Even if she could, he says, "I will not forget you. Behold, I have engraved you on the palms of my hands." Comfort is written into wounded nearness.
锡安说自己被忘记,耶和华却以母亲的温柔、并超过母亲的爱回答。妇人焉能忘记她吃奶的婴孩? 即或有忘记的,祂说:「我却不忘记你。看哪,我将你铭刻在我掌上。」安慰被刻在近到不能再近的掌上。
The servant listens morning by morning and does not turn back. "I gave my back to those who strike," he says, and sets his face like flint. Then the horizon widens: how beautiful upon the mountains are the feet of the one who brings good news and says, "Your God reigns."
仆人天天早晨受教,并不退后。他说:「人打我的背,我任他打;人拔我腮颊的胡须,我由他拔」,又硬着脸面好像坚石。随后地平线扩展:那报佳音、传平安、对锡安说「你的神作王了」的脚踪何等佳美。
The fourth servant song enters the deepest night of the Old Testament and the brightest dawn on the same page. "He was oppressed, and he was afflicted, yet he opened not his mouth," like a lamb led to slaughter. "He was pierced for our transgressions"; the LORD laid on him the iniquity of us all, and by his wounds we are healed.
第四首仆人之歌把旧约最深的黑夜与最亮的黎明写在同一页。「他被欺压,在受苦的时候却不开口」,像羊羔被牵到宰杀之地。「哪知他为我们的过犯受害,为我们的罪孽压伤」;耶和华使我们众人的罪孽都归在祂身上,因祂受的鞭伤,我们得医治。
The invitation after the servant is astonishingly free: "Come, everyone who thirsts, come to the waters." Buy wine and milk without money and without price, because mercy is not a market. The LORD’s thoughts are not our thoughts, and his word will not return empty.
仆人之后的邀请白白得令人惊奇:「你们一切干渴的都当就近水来。」不用银钱,不用价值,也来买酒和奶,因为怜悯不是市场。耶和华的意念非同我们的意念,祂的话也不徒然返回。
The high and lofty One dwells in the high and holy place, yet also with the contrite and lowly in spirit. He sees the backslider’s ways and still says, "I will heal him." Peace is proclaimed to the far and to the near, but the wicked remain like the tossing sea.
那至高至上、住在永远的主,住在至高至圣的所在,也与心灵痛悔谦卑的人同居。祂看见背道者所行的道,仍说:「我也要医治他。」平安归与远处的人,也归与近处的人;惟独恶人像翻腾的海。
The LORD rejects fasting that keeps oppression intact. The fast he chooses is to loose wicked bonds, share bread with the hungry, bring the poor home, and cover the naked. Then "your light shall break forth like the dawn," and healing will spring up quickly.
耶和华拒绝那仍保留欺压的禁食。祂所拣选的禁食,是松开凶恶的绳、把饼分给饥饿的人、接待飘流的穷人、遮盖赤身者。然后「你的光就必发现如早晨的光」,医治也要速速发明。
The command comes precisely when darkness covers the earth and thick darkness the peoples. "Arise, shine! For your light has come, and the glory of the LORD has risen upon you." Zion does not wait for sunrise to obey; the glory of the LORD makes her rise and become light to the nations.
命令正是在黑暗最浓时下达:「黑暗遮盖大地,幽暗遮盖万民」。「兴起,发光!因为你的光已经来到,耶和华的荣耀发现照耀你。」锡安不是等天亮才顺服;耶和华的荣耀使她兴起,成为列国的光。
The Spirit-anointed messenger announces good news to the poor, liberty to captives, and the year of the LORD’s favor. Ashes are answered with a crown, mourning with gladness, faint spirit with praise. Centuries later, this chapter is read in Nazareth as the mission of the Anointed One.
主耶和华的灵在受膏者身上,使祂传好信息给谦卑的人,报告被掳的得释放,宣告耶和华的恩年。灰尘被华冠代替,悲哀被喜乐油代替,忧伤之灵被赞美衣代替。数百年后,这一章在拿撒勒会堂被宣读,成为受膏者使命的宣言。
Zion’s future is watched for without silence. "On your walls, O Jerusalem, I have set watchmen; all the day and all the night they shall never be silent." The longing grows into the cry, "Oh that you would rend the heavens and come down," for restoration needs more than human repair.
锡安的未来在不静默的守望中等候。「我在你城上设立守望的,他们昼夜必不静默。」盼望又升成呼求:「愿你裂天而降」,因为复兴所需的不只是人的修补,而是天上的临到。
The book ends beyond return from exile, in new creation. "I create new heavens and a new earth," and former things are no longer remembered as grief’s final authority. The comfort promised in chapter 40 becomes maternal and cosmic: "As one whom his mother comforts, so I will comfort you."
全卷的终点越过归回,进入新创造。「我造新天新地;从前的事不再被记念,也不再追想。」四十章所应许的安慰,在末了既如母亲般亲近,又如宇宙般广大:「母亲怎样安慰儿子,我就照样安慰你们。」
Before Jeremiah has a public voice, the LORD speaks of a knowing older than his birth. The boy objects, "I do not know how to speak, for I am only a youth," but the hand of God touches his mouth. A trembling mouth is made a fortified city, an iron pillar, and bronze walls before kings, priests, and people.
耶利米还没有公开的声音,耶和华先说出一个早过出生的认识:「我未将你造在腹中,我已晓得你。」少年推辞:「我不知怎样说,因为我是年幼的」;神却伸手摸他的口。发抖的口被立为坚城、铁柱、铜墙,站在君王、祭司与众民面前。
The first vision asks a simple question: "What do you see?" Jeremiah sees an almond branch, and God answers, "I am watching over my word to perform it." Then a boiling pot tips from the north, and the same watched word becomes approaching judgment.
第一个异象只问一句:「你看见什么?」耶利米看见一根杏树枝,神说:「我留意保守我的话,使得成就。」随即烧开的锅从北而倾,被守望的话语也成为逼近的审判。
The indictment is not vague moral failure but two named evils. The people have forsaken the fountain of living waters and carved cisterns for themselves. The tragedy is almost visible: dry hands digging for water in cracked stone while the spring they abandoned still flows.
控诉不是笼统的道德失败,而是两件被点名的恶事:「离弃我这活水的泉源,为自己凿出池子,是破裂不能存水的池子。」悲剧几乎可见:干渴的手在裂石里挖水,被离弃的泉源却仍在涌流。
At the crossroads, the LORD calls Judah to stand, look, and ask for the ancient paths, where the good way is. But the answer comes back, "We will not walk in it." Prophets and priests keep saying, "Peace, peace," when there is no peace, turning danger itself into a lullaby.
在岔路口,耶和华呼召犹大站住、察看、访问古道,哪是善道。百姓却回答:「我们不行在其间。」先知和祭司仍说:「平安了!平安了!」其实没有平安,把危险唱成催眠曲。
Jeremiah stands at the gate of the LORD’s house and attacks the safest sentence in Jerusalem. "Do not trust in these deceptive words," he cries, as the people say, "This is the temple of the LORD." They steal, murder, and then come before God as if sacred walls could shelter an unchanged life.
耶利米站在耶和华殿的门口,击中耶路撒冷最安全的一句话:「你们不要倚靠虚谎的话,说:这些是耶和华的殿。」百姓偷盗、杀害,又来到神面前说:「我们可以自由了」,仿佛圣墙能遮盖不悔改的人生。
The prophet buys a linen sash, wears it close, then buries it by the Euphrates until it is spoiled. What was meant to cling to the body becomes profitable for nothing. Judah was made to cling to the LORD for praise and glory, yet pride has made the sash rotten.
先知买了一条麻布腰带,贴身束着,又埋在伯拉河边,直到朽坏无用。原本贴近身体的物件,变得「毫无用了」。犹大本该贴近耶和华,使祂得称赞、荣耀,却因骄傲成了坏腰带。
The burden on the prophet grows darker: "Do not pray for this people," the LORD says, "for I will not hear." Even if Moses and Samuel stood before Him, the sentence would not turn. The intercessor is told to stop interceding, and Judah’s religious language can no longer soften the decree.
先知肩上的重担更暗:「你不要为这百姓祈祷求好处……我必不听。」即使「虽有摩西和撒母耳站在我面前代求」,神的心也不顾惜这百姓。代祷者被禁止代祷,犹大的宗教语言再也软化不了判词。
Jeremiah’s delight and pain are bound to the same word. He eats the found words and finds them the joy of his heart, yet he also cries out, "Will you be to me like a deceitful brook?" The LORD answers not by flattering him but by calling him back: return, and you shall stand before Me as My mouth.
耶利米的喜乐与痛苦都绑在同一件事上:「我得着你的言语就当食物吃了」,它们成了心中的欢喜快乐;他却也喊:「你待我有诡诈,像流干的河道吗?」耶和华没有奉承他,而是呼召他归回:「你若归回……你必当作我的口。」
Jeremiah’s body becomes a sermon before his mouth finishes speaking. He is told not to marry, not to have sons or daughters, not to enter the house of mourning, and not to sit in the house of feasting. Ordinary human rhythms are withheld so Judah can see the shape of coming loss.
耶利米的身体先于他的口成为讲章。神吩咐他不可娶妻生子,不可进入丧家,也不可进入宴乐之家。同为人最平常的节奏被收回,好叫犹大看见将临损失的形状。
Jeremiah goes down to the potter’s house and watches a vessel spoiled in the maker’s hand. The potter does not panic; he reworks it into another vessel as seems good to him. Then the word lands on Judah: as clay in the potter’s hand, so are you in Mine.
耶利米下到窑匠家里,看见器皿在匠人手中作坏了。窑匠并不惊慌,便照自己看为好的另作别的器皿。于是话临到犹大:「泥在窑匠的手中怎样,你们在我的手中也怎样。」
In the valley of Hinnom, before elders and priests, Jeremiah lifts an earthenware jar and breaks it. The crash makes visible the word: "So will I break this people and this city." A vessel once shattered cannot be made whole by slogans from the temple court.
在欣嫩子谷,耶利米当着长老和祭司举起瓦瓶,把它摔碎。碎裂声把神的话变得可见:「我要照样打碎这民和这城。」已经粉碎的器皿,不能靠殿院里的口号重新完好。
After a night in the stocks, the prophet wants to resign. He says, "I will not mention him, or speak any more in his name," but the word burns inside like fire shut up in his bones. In the same chapter, cursing the day of his birth stands beside the confession that the LORD is with him like a dread warrior.
枷锁过了一夜,先知想辞职。他说:「我不再提耶和华,也不再奉他的名讲论」;可是话在里面焚烧,「似乎有烧着的火闭塞在我骨中」,叫他不能自禁。同一章里,咒诅生日与「耶和华与我同在,好像甚可怕的勇士」并排站着。
The judgment receives a number: the nations shall serve the king of Babylon seventy years. Jeremiah then takes the cup of the wine of wrath and makes nations drink, from Jerusalem outward to the kingdoms of the earth. History is not random noise; even exile has a measured limit in God’s hand.
审判得了一个数字:「这些国民要服事巴比伦王七十年。」耶利米又拿起忿怒之杯,从耶路撒冷向外递给列国喝。历史不是无序噪音;连被掳的年限也量在神手中。
When Jeremiah repeats the temple warning, priests, prophets, and people seize him: "You shall die!" The court remembers Micah, who spoke a similar word and was spared, but Uriah’s death stands nearby as a darker witness. Truth in Jeremiah’s day is not a platform; it is a summons to risk his life.
耶利米重讲圣殿警告,祭司、先知和众民抓住他说:「你必要死!」审案中长老想起弥迦曾说相似的话而蒙保全,乌利亚被杀的故事却在旁边作黑暗对照。在耶利米的时代,真话不是讲台资源,而是冒死传召。
Jeremiah wears a yoke on his neck and sends the same sign to the nations: serve Babylon and live. Hananiah breaks the wooden yoke in public and promises quick freedom, but the LORD answers, "You have broken wooden bars, but you have made in their place bars of iron." That same year, in the seventh month, Hananiah dies.
耶利米把轭加在颈项上,又把同一个记号传给列国:服事巴比伦便可存活。哈拿尼雅当众折断木轭,宣告很快自由;耶和华却回答:「你折断木轭,却换了铁轭。」当年七月,哈拿尼雅就死了。
Jeremiah writes to the deported people not to live in panic or fantasy. Build houses, plant gardens, marry, and seek the welfare of the city where you are exiled. Then comes the promise often quoted too quickly: God knows His plans for them, plans for welfare and a future hope after the appointed exile.
耶利米写信给被掳的人,不要活在恐慌或幻想里:盖造房屋,栽种田园,娶妻生子,并「为那城求平安」。然后才有那常被太快引用的应许:「我知道我向你们所怀的意念是赐平安的意念,不是降灾祸的意念,要叫你们末后有指望。」
After wounds, tears, and Rachel’s voice in Ramah, the promise rises with covenant language. "I have loved you with an everlasting love," the LORD says, and days are coming when He will make a new covenant. The law will no longer remain only on stone or scroll; it will be placed within them and written on their hearts.
在伤口、眼泪与拉玛哭声之后,应许以圣约的语言升起。耶和华说:「我以永远的爱爱你」,又说日子将到,祂要另立新约。律法不再只停在石版或书卷上,乃要「放在他们里面,写在他们心上」。
The city is under siege, and Jeremiah is shut up in the court of the guard. Yet he weighs out seventeen shekels of silver for a field at Anathoth, signs the deed, seals it, and stores it in an earthenware jar. The promise is made tangible: houses, fields, and vineyards shall again be bought in this land.
城被围困,耶利米被囚在护卫兵院中。他却数银十七舍客勒,买下亚拿突的地,签字封缄,又把契约封存在瓦器里。应许被做成可触摸的证据:「将来在这地必有人再买房屋、田地和葡萄园。」
Baruch writes Jeremiah’s words and reads them in the house of the LORD. In winter, King Jehoiakim listens only long enough to cut the scroll with a scribe’s knife and throw each strip into the firepot. The king and his servants do not fear and do not tear their garments, but God commands another scroll, with many similar words added.
巴录代笔写下耶利米的话,又在耶和华殿中宣读。冬天里,约雅敬王听见几段,就用文士的刀割破书卷,一片片丢进火盆。王和臣仆「都不惧怕,也不撕裂衣服」;神却命人再写一卷,「另外又添了许多相仿的话」。
Jeremiah is lowered by ropes into a waterless cistern, and he sinks into the mud. The address of the truth-teller becomes a pit with no water and too much mire. Then Ebed-melech, a foreign eunuch, comes with old rags and worn clothes to cushion the ropes under the prophet’s arms, and mercy remembers even the bruises.
耶利米被绳子缒下无水的牢坑,「耶利米就陷在淤泥中」。说真话者的地址成了没有水、满是泥的深坑。随后外邦太监以伯米勒带着破布旧衣来,叫先知垫在胳肢窝下免得绳子勒伤;怜悯连伤痕的细节都想到了。
Zedekiah keeps sending for Jeremiah in secret, afraid of officials yet still drawn to the word. "Is there any word from the LORD?" he asks, and the answer is still yes — and still not what he wants. He hears the path of surrender that could spare his life, but fear makes obedience impossible.
西底家一次次暗中召见耶利米,惧怕首领,却又被神的话牵引。他问:「从耶和华有什么话临到没有?」答案仍是有,也仍不是他想听的。保命的顺服道路已经说明,恐惧却叫他不敢行。
Jerusalem falls: the king flees, sons are killed before his eyes, and the city burns. Yet the prophet once imprisoned by his own people is released from chains by Babylon’s captain and allowed to choose where to go. Gedaliah’s murder soon scatters the remnant again, and they drag Jeremiah toward Egypt against the word they asked to hear.
耶路撒冷终于陷落:王逃跑,众子在眼前被杀,城被焚烧。曾被本民囚禁的先知,却由巴比伦护卫长解开锁链,任他选择去处。基大利被刺后,余民再次四散,还把耶利米强拉下埃及,违背他们自己求问的话。
Baruch, the scribe behind the scroll, receives his own small but piercing oracle. He has groaned under the weight of the days, and God tells him not to seek great things for himself. In a collapsing world, the gift promised is not platform, comfort, or fame, but his life as spoil wherever he goes.
书卷背后的文士巴录,也领受一段短而刺心的默示。他在时代重压下叹息,神却对他说:「你为自己图谋大事吗?不要图谋!」在正在坍塌的世界里,应许给他的不是舞台、安逸或名声,而是无论往哪里去,以自己的命为掠物。
The word of the LORD moves beyond Judah to Egypt, Philistia, Moab, Ammon, Edom, Damascus, and the peoples around them. Moab has been at ease from youth, settled like wine on its dregs, yet the jar will be emptied. The Judge of Judah is also Judge of the nations; no border can keep out His cup.
耶和华的话越过犹大,临到埃及、非利士、摩押、亚扪、以东、大马士革和周围列国。摩押「自幼年以来常享安逸,如酒在渣滓上澄清」,却终要被倒空。审判犹大的主也是审判列国的主;没有边界能挡住祂的杯。
Babylon, the hammer of the whole earth, is itself marked for shattering. Seraiah reads the words against Babylon, ties a stone to the scroll, and throws it into the Euphrates. The sinking manuscript becomes a river-bottom sign: "Thus shall Babylon sink, to rise no more."
曾作全地大锤的巴比伦,自己也被标定要被锤碎。西莱雅读完攻击巴比伦的话,把石头拴在书卷上,扔进伯拉河。下沉的书卷成了河底的记号:「巴比伦必如此沉下去,不再兴起。」
The final chapter records the fall with restrained, almost ledger-like detail, echoing the history of Kings. Walls are breached, the house of the LORD is burned, and vessels are counted as they are carried away. Jeremiah’s book does not need to dramatize the ruin; the burned temple is already loud enough.
最后一章以克制、近乎账册的笔法记录倾覆,与列王纪下二十五章平行。城墙被攻破,耶和华的殿被焚烧,器皿被一件件数算带走。耶利米书不必再渲染废墟;被焚的圣殿本身已经够响。
After thirty-seven years in exile, Jehoiachin is brought out of prison by the king of Babylon. His prison clothes are changed, and he eats regularly at the king’s table for the rest of his life. A book heavy with judgment ends not with a rebuilt city, but with a lifted head and daily bread before a throne.
被掳三十七年后,约雅斤被巴比伦王提出来,离开监牢。他换下囚衣,终身常在王面前吃饭。一本沉重的审判书卷,不是以重建的城市作结,而是以一个被抬起的头和王前每日的饭作恩言收笔。
The book opens with a city personified as a widow sitting among ruins. She who was full of people now sits alone; she who was great among the nations has become like a widow. At night she weeps bitterly, tears on her cheeks, and among all her lovers there is none to comfort her.
全卷开头,废墟中的城被写成一个寡妇独坐。她「先前满有人民的城,现在何竟独坐!先前在列国中为大的,现在竟如寡妇」。到了夜间,她痛哭,「泪流满腮」,在一切所亲爱的中间无人安慰。
The second lament dares to say the unbearable: the Lord has acted like an enemy, covering Zion with a cloud in His anger. Children faint in the streets, and the city has no easy words left. Yet the ruined watch is given a prayer schedule: arise at every watch of the night, pour out your heart like water before the Lord, and lift your hands for the lives of your children.
第二首哀歌敢说那难以承受的话:「主何竟发怒,使黑云遮蔽锡安」,祂竟像仇敌行事。孩童在街上发昏,城中已没有轻省的话可说。可是废墟中的守夜仍有祷告时刻表:「夜间,每逢交更的时候要起来呼喊,在主面前倾心如水;为你孩童的性命向主举手。」
At the exact center of the scroll, inside the triple alphabet poem, a small dawn rises. The sufferer remembers that the LORD’s steadfast love is why the people are not consumed, and His mercies are new every morning. Waiting becomes a posture of hope: it is good to wait quietly for the salvation of the LORD, because the Lord will not cast off forever.
在全卷正中央,三重字母诗里面,有一线小小的晨光升起。受苦者想起:「我们不至消灭,是出于耶和华诸般的慈爱」,祂的怜悯「每早晨,这都是新的」。等候于是成为盼望的姿势:「人仰望耶和华,静默等候他的救恩,这原是好的」,因为「主必不永远丢弃人」。
The fourth lament looks at Zion’s glory as precious metal gone dull. Gold has dimmed, pure gold has changed, and the stones of the sanctuary lie scattered at the head of every street. The sons of Zion, once compared to fine gold, are now regarded as earthen pots; even the famine horrors are named with restraint, not spectacle.
第四首哀歌看见锡安的荣耀像贵金属失色:「黄金何其失光!纯金何其变色!圣所的石头倒在各市口上。」锡安宝贵的众子好比精金,如今竟算为瓦瓶;连饥荒中慈心妇人的惨况,也只以克制笔法带过,不作渲染。
The fifth poem still has twenty-two verses, but the alphabetic order has collapsed; grief has finally broken even the form that carried it. The people do not end by claiming recovery, but by begging for return. Their last strong word is a prayer: turn us back to You, O LORD, and we shall be turned; renew our days as of old.
第五首仍有二十二节,字母序却瓦解了;哀伤终于把承载它的形式也哭散。百姓没有以自称复原作结,而是以求回转收束。他们最后有力的话是一句祷告:「耶和华啊,求你使我们向你回转,我们便得回转。求你复新我们的日子,像古时一样。」
In the fifth year of exile, by the river Chebar, the heavens open over Babylon. A storm wind, a great cloud, and flashing fire reveal living creatures with four faces, wheels within wheels full of eyes, and above the expanse the likeness of a throne. Ezekiel falls on his face: the glory has appeared not in Jerusalem, but beside the river of captivity.
被掳第五年,在迦巴鲁河边,天竟向巴比伦的流亡者开了。狂风、大云、火中闪烁,显出四脸活物、轮中套轮、周围满眼,穹苍之上有宝座的形像。以西结俯伏于地:荣耀不在耶路撒冷显现,竟在被掳之地的河边临到。
A scroll is spread before the prophet, written on both sides with lamentation, mourning, and woe. He is told not merely to read it but to eat it, and in his mouth it becomes sweet as honey. Then he is sent to a hard-hearted house, whether they hear or refuse to hear.
书卷展开在先知面前,里外都写着哀号、叹息、悲痛。神不是只叫他读,而是叫他吃;他就吃了,「口中觉得其甜如蜜」。随后他被差往硬心之家,「他们或听,或不听」,都要听见神的话。
Ezekiel is stationed like a watchman on the wall of Israel’s house. He must hear the word from God’s mouth and warn them from Him; silence is not neutrality when danger is coming. If he refuses to warn the wicked, the blood is required at the watchman’s hand.
以西结被安置得像站在以色列家城墙上的守望人。他必须听神口中的话,替神警戒他们;危险临近时,沉默不是中立。若他不警戒恶人,血债就要归到守望者手上。
The prophet’s tongue is made to cling to the roof of his mouth, and his body becomes a model of siege. He draws Jerusalem on a brick, lies on his side for many days, shaves his hair, and divides it as a sign of scattering. The message presses toward one cry: the end has come, the end has come.
先知的舌头贴住上膛,他的身体成了围城模型。他在砖上画耶路撒冷,侧卧多日,剃须分发,作百姓被分散的兆头。信息一路压向一句呼喊:「结局到了,结局到了!」
Ezekiel is lifted to Jerusalem and told to dig through the wall. Inside the hidden chamber, every wall is covered with detestable beasts and idols, while seventy elders stand with censers in the smoke. Their creed is whispered in the dark: "The LORD does not see us" — and the tour descends deeper until even the sun is worshiped at the temple.
以西结被提到耶路撒冷,又被吩咐挖开墙洞。暗室里四壁画满可憎的兽像和偶像,七十个长老各拿香炉站在烟云中。他们在黑暗中的信条是:「耶和华看不见我们」;异象一层深过一层,直到人在殿中拜日。
Before the destroyers move through the city, a man clothed in linen is sent with a writing case. He marks the foreheads of those who sigh and groan over all the abominations done in Jerusalem. Judgment begins at the sanctuary, but God knows the mourners hidden inside a corrupt city.
行毁灭者经过城以前,一个穿细麻衣、带墨盒的人先被差出。他要在那些「因城中可憎之事叹息哀哭的人」额上画记号。审判从圣所起首,但神认得败坏之城里暗暗哀恸的人。
The glory does not vanish in one instant; it moves with terrible patience. It rises from the threshold, pauses at the east gate, and then stands over the mountain east of the city, as if leaving with three backward glances. Yet even in departure, God promises to be a sanctuary for the exiles in the countries where they have gone.
荣耀不是一瞬消失,而是带着可畏的忍耐移动。它离开门槛,停在东门,又上到城东的山,仿佛三步一回头地离殿而去。然而在离去中,神仍应许:「我还要在他们所到的列邦,暂作他们的圣所。」
Foolish prophets follow their own spirit and repair nothing; they smear whitewash over a wall that cannot stand. The rain, hailstones, and storm wind will expose what optimism covered. Even elders come to inquire while idols sit enthroned in their hearts.
愚顽先知随从自己的心意,并没有修补破口;他们只把未泡透的灰抹在站不住的墙上。暴雨、大冰雹、狂风一来,就显出乐观所遮盖的裂缝。连长老也带着心中的假神前来求问。
Jerusalem is pictured as an abandoned infant, thrown into an open field and kicking in her blood. The LORD passes by and says, "Live!" She grows into a queen adorned by covenant love, yet becomes an unfaithful wife. Even then, the chapter ends with a covenant God says He will establish.
耶路撒冷被画成一个弃婴,丢在田野,在血中挣扎。耶和华经过,对她说:「你虽在血中,仍可存活。」她因圣约之爱长成王后,却成了行淫背约的妻子;即便如此,末了神仍说:「我要坚定与你所立的约。」
A riddle of two eagles and a cedar exposes Judah’s political treachery. Yet after the judgment, the LORD Himself takes a tender sprig from the top of the cedar and plants it on a high mountain. The small shoot becomes a noble cedar where birds of every kind can dwell.
两只大鹰与香柏树的谜语揭开犹大政治背约的真相。然而审判之后,耶和华亲自说:「我要将香柏树梢拧去栽上」,栽在高山上。小小嫩枝要成为佳美香柏树,各类飞鸟都可宿在其下。
The exiles repeat a proverb: fathers eat sour grapes, and the children’s teeth are set on edge. God cancels the proverb and summons each person before Him. He takes no pleasure in the death of the wicked, but delights that the wicked turn from his way and live.
被掳的人重复一句俗语:「父亲吃了酸葡萄,儿子的牙酸倒了。」神废除这句俗语,把每个人召到祂面前。祂说:「我断不喜悦恶人死亡,惟喜悦恶人转离所行的道而活。」
Jerusalem becomes a furnace where dross is gathered for judgment. Princes, priests, prophets, and people all widen the breach instead of repairing it. The LORD searches for one person to rebuild the wall and stand before Him in the gap for the land, but He finds none.
耶路撒冷成了炼银的炉,渣滓被聚集等待审判。首领、祭司、先知与百姓没有补破口,反而把破口越撕越大。耶和华寻找一人重修墙垣、站在破口防堵,「却找不着一个」。
The LORD tells Ezekiel that the delight of his eyes will be taken away at a stroke, yet he must not mourn with public rites. In the morning he speaks to the people; in the evening his wife dies; the next morning he does as commanded. The prophet’s most private loss becomes the sign of the sanctuary God calls the delight of their eyes.
耶和华告诉以西结,祂要忽然取去他眼目所喜爱的,他却不可按公开礼仪悲哀哭泣。「我将这事早晨告诉百姓,晚上我的妻就死了」;次日早晨,他照命而行。先知最私密的丧失,成了神取去他们眼目所喜爱圣所的国殇之兆。
The oracles first turn to the near neighbors: Ammon claps its hands and stamps its feet, Moab sneers, Edom remembers revenge, and Philistia nurses old hostility. Their joy over Jerusalem’s wound becomes evidence in God’s court. Those who celebrate judgment as spectators discover they too stand under judgment.
列国之谕先转向近邻:亚扪拍手顿足,摩押轻看,以东报仇,非利士怀着古旧的仇恨。它们因耶路撒冷伤口而幸灾,这喜乐本身成了神庭上的罪证。把审判当戏看的旁观者,发现自己也在审判之下。
Tyre, the rock in the sea, is scraped bare until it becomes a place for spreading nets. Then chapter 27 sings a merchant-ship lament: cargo from the nations fills one vessel, beauty and trade piled high on the deck. But the east wind breaks it in the heart of the seas, and the markets become a funeral chorus.
推罗这海中磐石要被刮净,成为「作晒网的地方」。随后二十七章唱起商船挽歌:万国货物装满一船,美丽与贸易堆在甲板上。东风却在海中将它打破,市场的喧声变成葬礼的合唱。
The lament over the king of Tyre rises beyond ordinary politics into a shadow behind the throne. He is pictured in Eden, covered with precious stones, an anointed guardian cherub, blameless until unrighteousness is found in him. Created beauty turns inward, pride corrupts wisdom, and splendor becomes the road to being cast down.
推罗王的哀歌越过普通政治,照出王座背后的影子。他被描写为曾在伊甸神的园中,遍戴宝石,是「那受膏遮掩约柜的基路伯」,直到在他中间察出不义。受造之美转向自己,骄傲败坏智慧,荣光成了被摔倒的道路。
Pharaoh is addressed as the great dragon lying in the Nile, boasting, "My Nile is my own; I made it for myself." The LORD puts hooks in his jaws and drags him from the rivers into the wilderness. Egypt’s pride descends to Sheol, lying among the slain kings it once tried to outshine.
法老被称为卧在尼罗河中的大鱼,夸口说:「我的河是我自己的,是我为自己造的。」耶和华要用钩子钩住他的腮颊,把他从江河拉到旷野。埃及的骄傲下到阴间,与它曾想胜过的列王同卧。
When the survivor arrives with the news, "The city has been struck down," the prophet’s mouth is opened. The old watchman charge returns, now on the far side of Jerusalem’s fall. The word is still not mere doom: "Turn back, turn back from your evil ways, for why will you die?"
逃来的人带着消息抵达:城已经破了,先知的口就开了。旧日守望人的托付再次回来,只是如今站在耶路撒冷倾覆之后。神的话仍不只是定罪:「你们转回,转回吧!离开恶道,何必死亡呢?」
Israel’s shepherds have fed themselves instead of the flock, leaving the weak unstrengthened and the scattered unrecovered. The LORD answers with His own shepherding: He will seek, rescue, feed, and bind up His sheep. He will set up one shepherd over them, His servant David.
以色列的牧人只知牧养自己,没有坚固软弱的,没有寻找失散的。耶和华亲自回答:祂要寻找、救回、牧养、包裹自己的羊。祂还要立一牧人,就是「我的仆人大卫」,牧养他们。
Restoration is not grounded in Israel’s reputation but in the LORD’s holy name. He will sprinkle clean water on them, cleanse them from idols, and perform surgery deeper than behavior. The stone heart will be removed, a heart of flesh given, and a new Spirit placed within.
复兴的根基不是以色列的名声,而是耶和华自己的圣名。祂要「用清水洒在你们身上」,洁净他们脱离偶像,并施行比行为更深的手术。石心要被除掉,肉心要被赐下,新灵要放在他们里面。
The Spirit sets Ezekiel in a valley full of very dry bones. "Can these bones live?" the LORD asks; the prophet answers without presumption and without unbelief: "O Lord GOD, you know." As he prophesies, there is a sound, a rattling, bone comes to bone, breath enters, and the dead stand as an exceedingly great army; the two sticks become one in his hand.
灵把以西结放在遍满枯骨的平原,而且骸骨极其枯干。耶和华问:「这些骸骨能复活吗?」先知不敢断言也不敢不信,只说:「主耶和华啊,你是知道的。」他一发预言,就有响声、骨与骨互相联络,气息进入,死人站起成为极大的军队;两根杖也在他手中合而为一。
In the latter years, Gog comes from the far north with many peoples, like a cloud covering the land. The invasion looks immense, but it becomes the stage on which the LORD displays His holiness before many nations. The final threat is gathered only to meet the final self-revelation of God.
末后之年,歌革从极北之地率领多民而来,如密云遮盖地面。来势看似庞大,却成了耶和华在多国眼前显为圣的舞台。最后的威胁被聚集起来,正是为了遇见神最后的自我显明。
In the twenty-fifth year of exile, Ezekiel is brought to a very high mountain, where something like a city lies to the south. A man with a linen cord and a measuring reed measures gates, courts, thresholds, and chambers with patient precision. The prophet is told to set his heart on all that he sees and hears.
被掳第二十五年,以西结被带到极高的山上,南边有仿佛一座城。一个手拿麻绳与量竿的人,细细量过门、院、门槛、屋子。先知被吩咐:「凡我所指示你的,你都要放在心上。」
Then the route of departure is reversed: the glory of the God of Israel comes from the east. His voice is like the sound of many waters, and the earth shines with His glory. He declares, "This is the place of my throne," and the east gate is shut because the LORD, the God of Israel, has entered by it.
随后离去的路线被原路翻转:「以色列神的荣光从东而来,他的声音如同多水的声音,地就因他的荣耀发光。」祂宣告:「这是我宝座之地……我要在这里住,直到永远。」东门因耶和华以色列的神已经由其中进入,便永远关闭。
Water trickles from under the threshold of the temple and grows as the man measures: ankle-deep, knee-deep, waist-deep, then a river no one can pass through. Wherever the river goes, the waters are healed and living creatures swarm. Trees on both banks bear fruit for food, and their leaves are for healing.
水从殿的门槛下流出,随着量度渐深:到踝子骨,到膝,到腰,最后成了不可趟过的河。河水所到之处,水就变甜,活物滋生;「这河水所到之处,百物都必生活」。两岸树木的果子作食物,叶子乃为治病。
The final vision ends with land redistributed among the twelve tribes and gates named for the people of God. The book that began with glory appearing by an exile river ends with a city renamed by presence. From that day onward, the city’s name is not first its walls, plan, or power, but "The LORD Is There."
最后的异象以十二支派重新分地、城门按神百姓命名作结。全书从荣耀显在被掳河边开始,到一座因同在而改名的城结束。从此以后,这城的名字首先不是城墙、规划或权势,而是「耶和华的所在」。
Babylon begins its conquest of the young men by renaming them, re-educating them, and feeding them from the king’s table. Daniel draws the line at worshipful assimilation: he resolves not to defile himself with the king’s food and wine. After ten days of vegetables and water, the four look healthier, and in wisdom and understanding they are found ten times better.
巴比伦先用改名、教育、换膳来重塑少年人。但以理在帝国饭桌前划出界线:「但以理却立志不以王的膳和王所饮的酒玷污自己。」十日素菜清水之后,四人面貌更美,学问聪明胜过术士十倍。
Nebuchadnezzar demands not only the meaning of his dream but the dream itself, and the wise men confess the task is impossible. Daniel and his companions plead for mercy from the God of heaven through the night. Then the mystery is revealed in a night vision, and Daniel blesses the God who reveals deep and hidden things, who knows what is in darkness, and with whom light dwells.
尼布甲尼撒不只要解梦,还要术士说出梦本身,巴比伦智者承认此事无人能办。但以理和三个同伴同心求天上的神施怜悯。于是「这奥秘的事就在夜间异象中给但以理显明」;他称颂那位显明深奥隐秘之事的神:「他知道暗中所有的,光明也与他同居。」
The dream shows an image of gold, silver, bronze, iron, and clay — kingdoms splendid and brittle in the same body. Then a stone cut without human hands strikes the image, crushes it, and becomes a mountain filling the whole earth. The message is not merely succession of empires, but the coming kingdom the God of heaven sets up, never to be destroyed.
梦中巨像有金、银、铜、铁、泥,列国的华美与脆弱同在一身。随后一块非人手凿出的石头击打巨像,把全像砸碎,又变成大山充满天下。信息不只是帝国更替,而是「天上的神必另立一国,永不败坏」。
When the music sounds, the nations fall before the golden image, but the three Hebrews stand. They confess that God is able to deliver, and then add the sentence that makes faith stronger than survival: "But if not." The furnace is heated seven times hotter, yet the king sees four men unbound walking in the fire, and the fourth is like a son of the gods; even the smell of fire has not passed over them.
乐声一响,万民俯伏在金像前,三个希伯来人却站着。他们承认神能拯救,又说出那句使信心高过求生的话:「即或不然,王啊,你当知道我们决不事奉你的神。」火窑烧热七倍,王却看见四个人没有捆绑在火中游行,「那第四个的相貌好像神子」;连火燎的气味也没有在他们身上。
Nebuchadnezzar himself tells of a tree reaching to heaven, visible to the ends of the earth, then cut down with only a stump left. On the palace roof he boasts over great Babylon, and while the word is still in his mouth, the sentence falls. For seven periods he eats grass like an ox until he lifts his eyes to heaven and learns that the Most High rules the kingdom of men.
尼布甲尼撒亲自述说一棵高及天、地极可见的大树,后来被砍下,只留下树橛。他在宫顶夸口大巴比伦时,「话在王口中尚未说完」,审判就临到。七期之中他如牛吃草,直到举目望天,明白「至高者在人的国中掌权」。
Belshazzar turns a thousand-guest feast into sacrilege, drinking from the vessels of the temple while praising gods of gold and silver. Then fingers of a human hand appear opposite the lampstand and write on the plaster of the wall. Daniel reads the verdict — Mene, Mene, Tekel, and Parsin — and tells the king he has been weighed in the balances and found wanting; that very night Babylon’s king is killed.
伯沙撒把千人大宴变成渎圣,用圣殿器皿饮酒,赞美金银铜铁木石的神。忽然,在灯台相对的粉墙上,有人的指头显出写字。但以理读出判词:弥尼、弥尼、提客勒、乌法珥新,又说:「你被称在天平里,显出你的亏欠」;当夜,迦勒底王伯沙撒被杀。
The decree is sealed, but Daniel goes home to the upper room where the windows open toward Jerusalem. Three times a day he kneels, prays, and gives thanks, just as he had done before. The king spends the night fasting and sleepless, but at dawn Daniel testifies that his God sent an angel and shut the lions’ mouths.
禁令已经盖了玉玺,但以理却回到楼上,窗户开向耶路撒冷。他一日三次双膝跪祷、感谢,「与素常一样」。王终夜禁食不眠;到了黎明,但以理见证说:「我的神差遣使者封住狮子的口。」
Daniel sees four great beasts rise from the sea, empire after empire with animal violence. Then the scene shifts to the court of heaven: thrones are set, the Ancient of Days sits, the court convenes, and the books are opened. Into that courtroom comes one like a son of man with the clouds of heaven, receiving dominion, glory, and a kingdom that will not pass away.
但以理看见四个大兽从海中上来,一个又一个帝国带着兽性的暴力。随后画面转到天上法庭:「见有宝座设立,那亘古常在者坐着……审判者坐着开庭,案卷都展开了。」就在这法庭中,「见有一位像人子的,驾着天云而来」,得了权柄、荣耀、国度,祂的国必不败坏。
The vision narrows to a ram and a goat: Persia pushing west, north, and south, then Greece rushing across the earth without touching the ground. Horns rise, break, and are replaced; a little horn grows proud and throws truth to the ground. Yet even defilement is measured: after two thousand three hundred evenings and mornings, the sanctuary shall be restored.
异象收窄成公绵羊与公山羊:波斯向西、向北、向南抵触,希腊从遍地而来,脚不沾尘。角兴起、折断、又被替换;自高的小角把真理抛在地上。然而连污秽也被量定:「到二千三百日,圣所就必洁净。」
Daniel reads Jeremiah’s scroll and turns prophecy into confession: fasting, sackcloth, ashes, and prayer for a ruined people. Gabriel comes while he is still speaking and says that at the beginning of his pleas a word went out, for Daniel is greatly loved. The seventy weeks are announced to finish transgression, put an end to sin, atone for iniquity, bring in everlasting righteousness, and anoint the Most Holy.
但以理读耶利米书上的话,就把预言化成认罪:禁食、披麻、蒙灰,为荒凉的百姓祈求。他还在说话时,加百列来到,说:「你初恳求的时候,就发出命令……因你大蒙眷爱。」于是七十个七被宣告:止住罪过、除净罪恶、赎尽罪孽、引进永义,并膏至圣者。
For three full weeks Daniel mourns, eats no delicacies, and waits by the great river. He sees a man clothed in linen with a belt of fine gold, and his strength drains away. The messenger explains the unseen delay: the prince of Persia withstood him twenty-one days until Michael came to help — prayer’s silence was not refusal, but battle.
整整三七日,但以理悲伤禁食,在大河边等候。他看见一人身穿细麻衣、腰束精金,自己便浑身无力。使者揭开迟延的幕后:「波斯国的魔君拦阻我二十一日」,直到米迦勒来帮助;祷告中的沉默不是拒绝,而可能是战况。
The visions end beyond empires, persecutions, and sealed words, with resurrection hope. Many who sleep in the dust of the earth shall awake, some to everlasting life. The wise will shine like the brightness of the sky, and those who turn many to righteousness like the stars forever; Daniel is told to rest, and at the end he will rise to his allotted portion.
异象越过帝国、更替、逼迫与封住的话,最后落在复活盼望上:「睡在尘埃中的,必有多人复醒。」智慧人必发光如同天上的光,使多人归义的必发光如星,直到永永远远;但以理也被告知:「你必安歇;到了末期,你必起来,享受你的福分。」
Hosea’s home becomes Israel’s history in miniature: love is commanded in the face of betrayal. The prophet’s marriage is not sentiment but a sign-act exposing a land that has forsaken the LORD.
何西阿的家成了以色列国史的缩影:神吩咐他说:「你去娶淫妇为妻……因为这地大行淫乱,离弃耶和华。」先知的婚姻不是私人悲剧,而是揭露全民背约的兆头。
The children’s names carry judgment: Jezreel, No Mercy, Not My People. Yet the same names wait for reversal, because covenant love can rename the judged.
孩子的名字背负审判:耶斯列、罗路哈玛「不蒙怜悯」、罗阿米「非我民」。但审判之名也等候翻转:「非我民要称为我民」。
The betrayed LORD does not merely drag Israel to court; He allures her into the wilderness. There He speaks comfort, and the valley of Achor becomes a door of hope.
被背叛的耶和华不只是把以色列带上法庭,祂还说:「我必劝导她,领她到旷野,对她说安慰的话。」连亚割谷也要作指望的门。
Hosea is sent again to love the unfaithful woman, and love takes the shape of a purchase. Silver and barley are counted out in the market; the beloved is bought back and called to belong.
神说:「你再去爱一个淫妇。」先知数出十五舍客勒银子和一堆大麦,把她买回,又说:「你当多日为我独居。」被卖的,竟被爱者赎回。
The charge is not lack of information but covenant unknowing. Priests profit from sin, and the people perish because they no longer know the LORD.
控诉不是资料不足,而是圣约中不认识神:「我的民因无知识而灭亡。」祭司靠民犯罪吃罪,领路的人反成败坏的根。
Israel’s piety evaporates like mist. God names their goodness a morning cloud and a dew that quickly vanishes, then declares He desires steadfast love, not sacrifice.
以色列的虔诚像雾一样散去:「你们的良善如同早晨的云雾,又如速散的甘露。」神说:「我喜爱良善,不喜爱祭祀。」
Judgment speech suddenly opens into the Father’s own heart. He remembers loving Israel as a child and drawing him with cords of kindness, then cries, "How can I give you up?"
审判宣告忽然敞开父亲的心事:「以色列年幼的时候,我爱他……我用慈绳爱索牵引他们。」接着神当众说:「我怎能舍弃你?……我回心转意,我的怜爱大大发动。」
The book ends by teaching Israel words of return. God promises to heal apostasy, love freely, and make the restored people blossom like the lily.
卷末教以色列拿着话语归回:「当归向耶和华,用言语祷告他。」神应许:「我必医治他们背道的病,甘心爱他们……他必如百合花开放。」
Layer after layer of locusts strips the land bare until memory itself must carry the wound. Joel commands one generation to tell the next what the swarm has eaten.
剪虫、蝗虫、蝻子、蚂蚱层层吃尽,土地像被军队踏过。先知说:「你们要将这事传与子,子传与孙。」
The trumpet calls not for performance but for a torn heart. Elders, children, bridegroom, and bride gather in fasting because perhaps the LORD will turn and leave blessing.
吹角之夜召来的不是表演,而是心的裂开:「你们要撕裂心肠,不撕裂衣服。」新郎出洞房,新妇出内室,全会禁食哭泣,因为「或者他转意后悔」。
After ruined years, God promises restoration beyond crops. He will repay the years the locusts ate and pour out His Spirit on all flesh, sons and daughters, old and young.
荒年之后,神应许的不只是农作物复原:「蝗虫那些年所吃的,我要补还你们。」并且「我要将我的灵浇灌凡有血气的,你们的儿女要说预言」。
The nations gather in the valley where decisions are no longer postponed. Multitudes stand there, but the LORD is refuge for His people and a stronghold for Israel.
列国聚集在不能再拖延的山谷:「多人,许多人在断定谷。」但审判的谷中仍有避难所:「耶和华却要作他百姓的避难所。」
The shepherd from Tekoa begins with the nations around Israel, each oracle sounding like distant thunder. The circle tightens until Israel discovers the sermon has been walking toward its own door.
提哥亚牧人开口,先从环邦说起,“三番四次”的控诉像远雷滚动。圈层层收紧,最后落在以色列自己头上。
The secure recline on ivory beds and improvise music while the nation cracks. Their luxury is not neutral, because they are not grieved over Joseph’s ruin.
安逸者躺在象牙床上,宴乐歌唱,国家却裂开。先知说:「无奈约瑟的苦难,他们却不担忧。」奢华并不中立。
God rejects festivals, assemblies, and songs when they cover injustice. What He calls for is not louder worship but justice rolling like waters and righteousness like an ever-flowing stream.
神厌恶遮盖不义的节期、严肃会和诗歌。祂呼喊的不是更响的音乐,而是「惟愿公平如大水滚滚,使公义如江河滔滔。」
Amos twice intercedes, "O Lord GOD, please cease," and judgment is stayed. Then the plumb line and summer fruit announce the end, and the day darkens at noon.
阿摩司两次代求:「主耶和华啊,求你止息。」审判暂缓;随后准绳立在墙边,一筐夏果宣告「结局到了」。神说:「我必使日头在午间落下,使地在白昼黑暗。」
The book does not end with rubble alone. God promises to raise up David’s fallen booth, repair its breaches, and bring a day when mountains drip sweet wine.
全卷不只以废墟作结。神说:「到那日,我必建立大卫倒塌的帐幕」,修补破口;大山要滴下甜酒。
Edom trusts the clefts of the rock and imagines height as safety. But the LORD says that even an eagle’s nest among the stars can be pulled down.
以东倚靠磐石隐密处,把高度误认作安全。但耶和华说:「你虽如大鹰高飞,在星宿之间搭窝,我必从那里拉下你来。」
Edom’s crime is not only invasion but spectatorship. When strangers plundered Jacob, Edom stood aloof and looked on like an accomplice.
以东的罪不只是入侵,也是旁观:「当外人掳掠雅各的财物……你竟站在一旁,像与他们同伙。」先知又说:「你兄弟遭难的日子,你不当瞪眼看着。」
The final word lifts eyes from Edom’s fall to Zion’s deliverance. Escape will be on Mount Zion, the mountain will be holy, and the kingdom will belong to the LORD.
最后的字句把目光从以东倾覆抬到锡安拯救:「在锡安山必有逃脱的人,那山也必成圣……国度就归耶和华了。」
The word says, "Arise, go to Nineveh," but Jonah arises to flee to Tarshish. Down into the ship he sleeps while pagan sailors pray, cast lots, and finally throw him into the sea at his own request.
神说:「你起来,往尼尼微大城去」,约拿却起来逃往他施。他下到船底沉睡,外邦水手祷告掣签,最后照他说的把他抛入海中。
Three days and three nights turn the fish into a dark prayer room. From the depths Jonah confesses that salvation belongs to the LORD, and the sea cannot keep what mercy has claimed.
三日三夜,鱼腹成了黑暗祷告室。约拿说:「从阴间的深处呼求,你就俯听我的声音」,又承认:「救恩出于耶和华。」主也把这黑暗指向人子三日三夜在地里头。
Jonah walks one day into the city with a short warning: forty more days. The whole city, from king to beast, enters fasting and sackcloth, and God relents from the disaster.
约拿进城走了一日,只传一句:「再等四十日。」全城从王到牲畜都披麻禁食;神就后悔,不把所说的灾祸降与他们。
Jonah is angry because grace worked exactly as he feared. A plant grows overnight and dies overnight, and God ends with a question over the great city and its many lives.
约拿大怒,因为恩典正如他所怕的成就了:「我知道你是有恩典的神……所以我急速逃往他施。」蓖麻一夜发生、一夜干死,神以问题收卷:「这大城……我岂能不爱惜呢?」
The LORD comes out of His place, and the mountains melt beneath Him. The same holy arrival exposes those who covet fields and seize houses.
耶和华出了祂的居所,众山在祂以下消化,诸谷崩裂。这样的圣洁临到,也照出强夺田地房屋者的祸。
In the latter days the mountain of the LORD is raised above the hills and nations stream to it. Weapons become farm tools, and each person sits under vine and fig tree without fear.
末后的日子,耶和华殿的山高举,万民流归。刀要打成犁头,枪要打成镰刀;「人人都要坐在自己葡萄树下和无花果树下,无人惊吓。」
The promised ruler comes from the village too small to be counted among Judah’s clans. His origin is from of old, from ancient days.
应许的掌权者来自小到不配列名的村庄:「伯利恒以法他啊,你在犹大诸城中为小,将来必有一位从你那里出来……他的根源从亘古、从太初就有。」七百年后,博士们在夜里循着这话找到星下的城。
After sacrifices are weighed and rejected as substitutes for obedience, Micah states the simple weight of covenant life. Do justice, love mercy, and walk humbly with your God.
当祭物被显明不能替代顺服,弥迦说出圣约生命的重量:「只要你行公义,好怜悯,存谦卑的心,与你的神同行。」
The book ends by asking the meaning of Micah’s own name: Who is a God like You? He pardons iniquity and casts sins into the depths of the sea.
卷末像在解释弥迦之名:「谁是像你的神,赦免罪孽。」祂不永远怀怒,还要「将我们的一切罪投于深海」。
Nahum opens with a storm of divine justice: the LORD is jealous and avenging, slow to anger yet great in power. For the oppressed, the same LORD is good and a stronghold.
那鸿以神公义的风暴开场:「耶和华是忌邪施报的神……不轻易发怒,大有能力,万不以有罪的为无罪。」对受压者,这位耶和华本为善,是患难日子的保障。
The city once spared in Jonah’s day has become a city of blood. Nahum sees chariots racing, whips cracking, and the river gates opened until the palace melts away.
约拿时代曾披麻的城,如今成了流人血的城:「祸哉!这流人血的城。」战车飞跑、鞭声马蹄;城破之夜,「河闸开放,宫殿冲没」,尼尼微如一池泄水。
The empire’s wound is declared incurable, and the nations clap not from cruelty but relief. The terror that made others tremble finally receives its own news of collapse.
帝国的伤被宣判无法医治:「你的伤痕无法医治……凡听你信息的必都因此向你拍掌。」曾叫别人战兢的强权,终于听见自己的终局。
Habakkuk begins not with easy praise but with honest complaint. He asks how long violence will go unanswered, then is shaken again when God names Babylon as the instrument of judgment.
哈巴谷不是以轻省赞美开场,而是诚实发问:「我呼求你,你不应允,要到几时呢?」神回答要兴起迦勒底人,先知更困惑:神竟用更恶的惩罚恶的。
The prophet does not abandon the question; he climbs the watchpost to wait for God’s answer. The vision must be written plainly, the righteous shall live by faith, and all the earth must keep silence before the LORD.
先知没有丢下问题,而是上到望楼等待回答:「我要站在守望所,立在望楼上观看,看耶和华对我说什么话。」默示要明明写在版上;「惟义人因信得生」;「全地的人都当在他面前肃敬静默。」
The book ends with a song that can survive empty fields. Though fig, vine, olive, field, flock, and stall all fail, Habakkuk rejoices in the God of salvation.
全卷以一首能穿过空田的歌作结:「虽然无花果树不发旺,葡萄树不结果……我要因耶和华欢欣,因救我的神喜乐。」祂使脚快如母鹿,稳行高处。
The day of the LORD is near, a day of wrath, distress, and darkness. God searches Jerusalem with lamps, exposing those who say in their hearts that the LORD will do neither good nor evil.
耶和华的大日临近:「那日是忿怒的日子。」神说:「那时,我必用灯巡查耶路撒冷」,照进每个心里说「耶和华必不降福,也不降祸」的角落。
Before the day burns, the humble are called to seek the LORD, seek righteousness, and seek humility. Perhaps they may be hidden on the day of His anger.
大日燃起以前,谦卑人被呼召:「世上遵守耶和华典章的谦卑人哪,你们都当寻求耶和华……或者在耶和华发怒的日子可以隐藏起来。」
The book moves from the day of wrath to the God who rejoices over His people with singing. He is in their midst as mighty Savior, quieting them in His love and giving the nations purified lips.
全卷从忿怒之日走到神为祂百姓歌唱:「他在你中间必因你欢欣喜乐,默然爱你,且因你喜乐而欢呼。」那时,神也要使万民用清洁的言语。
The people say the time has not come to rebuild, while they live in paneled houses and the LORD’s house lies desolate. Their economics preach the same message: much sown, little harvested, wages put into a bag with holes.
百姓说建殿时候未到,自己却住天花板的房屋,耶和华的殿仍然荒凉。神指出他们的经济也在讲同一个信息:「撒的种多,收的却少……得工钱的,装在破漏的囊中。」
Older eyes remember the former temple and feel the poverty of the new work. God answers that silver and gold are His, and the latter glory of this house will exceed the former.
老一辈记得先前的殿,看见眼前工程就觉得贫乏。神回答:「银子是我的,金子也是我的」,并应许:「这殿后来的荣耀必大过先前的荣耀;在这地方我必赐平安。」
In the rubble of rebuilding, Zerubbabel hears a royal word. The rejected line is not finished: the LORD says He has chosen him and will make him like a signet ring.
在废墟工地上,所罗巴伯听见王线的应许。祖父耶哥尼雅曾被摘下如印,孙子却听见神说:「所罗巴伯啊,到那日,我必以你为印,因我拣选了你。」又说:「从今日起,我必赐福与你们。」
The night visions open with a rider among myrtle trees in the low place. Heaven reports the nations at ease, but the LORD answers, "I am exceedingly jealous for Jerusalem and for Zion."
夜间异象开卷,红马骑士立在洼地番石榴树中间。列国安逸,耶和华却说:「我为耶路撒冷为锡安,心里极其火热。」
Joshua the high priest stands in filthy garments while Satan accuses at his right hand. The LORD rebukes the accuser, calls Joshua a brand plucked from the fire, and commands clean garments and a fair turban.
大祭司约书亚穿污秽衣服站在使者面前,撒但站右边作对。辩护词只有一句:「撒但哪,耶和华责备你!这不是从火中抽出来的一根柴吗?」污衣被脱下,华服洁冠被换上。
The golden lampstand and two olive trees answer the discouragement of small beginnings. Zerubbabel’s mountain will become a plain, not by might or power, but by the Spirit.
金灯台与两棵橄榄树回应小日子的灰心。所罗巴伯面前的大山要成为平地,因为成事「不是倚靠势力,不是倚靠才能,乃是倚靠我的灵」。神也问:「谁藐视这日的事为小呢?」
A flying scroll enters the houses of thieves and false swearers; hidden sin is no longer safe indoors. Then wickedness is shut inside a basket and carried away to Shinar.
飞行书卷进入偷窃与起假誓者之家,室内隐藏的罪也不再安全。随后罪恶被关进量器,送往示拿。
Four chariots go out from between two mountains, and then Joshua receives a crown. The Branch will build the temple, sit on the throne, and be priest on His throne.
四车从两山中间出来,随后约书亚被戴上冠冕。神说:「那名称为大卫苗裔的……坐在位上掌王权,又必在位上作祭司。」王与祭司合于一人。
Bethel asks whether the fifth-month fast should continue after seventy years. God answers with the question beneath every ritual: was it really for Me?
伯特利人来问,五月的禁食还要守吗?七十年的宗教日程被一个问题照亮:「你们这七十年……岂是丝毫向我禁食吗?」
The former prophets had already said what true fasting must become: judge with justice, show mercy, and do not oppress widow, orphan, sojourner, or poor. But the fathers shrugged their shoulders and stopped their ears.
昔日先知早已说明禁食该长成什么:「要按至理判断,各人以慈爱怜悯弟兄,不可欺压寡妇、孤儿、寄居的和贫穷人。」他们却扭转肩头、塞耳不听。
Ten declarations of the LORD’s promise remake the city’s imagination. Old men and women sit in the streets, boys and girls play, fasts become feasts, and nations grasp a Judean’s robe to seek God.
十道「万军之耶和华如此说」连发,重塑城市的想象。年老的坐在街上,「城中街上必满有男孩女孩玩耍」;禁食变为欢乐节期,十个人拉住一个犹大人的衣襟说:「我们要与你们同去。」
Zion is commanded to rejoice not because a warhorse appears, but because her King comes humble and riding on a donkey. His salvation arrives in meekness.
锡安被吩咐大大喜乐,不是因战马出现,而是因为「看哪,你的王来到你这里!他是公义的,并且施行拯救,谦谦和和地骑着驴。」拯救以谦卑临到。
The good shepherd is valued at the price of rejection: thirty pieces of silver. The wage is thrown in the house of the LORD to the potter.
好牧人被弃的身价被称出来:「他们就称了三十块钱作为我的工价。」神说丢给窑户,先知便「将这三十块钱,在耶和华的殿中丢给窑户」。
Grace comes as mourning: they will look on the One they pierced and grieve as for an only son. Then a fountain is opened for the house of David to cleanse sin and impurity.
恩典以哀哭临到:「他们必仰望我,就是他们所扎的;必为我悲哀,如丧独生子。」随后「必给大卫家……开一个泉源,洗除罪恶与污秽。」
The final day overturns ordinary categories: not day, not night, yet at evening there is light. The LORD’s feet stand on the Mount of Olives, living waters flow from Jerusalem, and holiness reaches even the bells of horses.
末后的日子翻转平常分类:「那日……不是白昼,也不是黑夜,到了晚上才有光明。」耶和华脚站橄榄山,山分为二;「必有活水从耶路撒冷出来」,马铃上也刻「归耶和华为圣」。
The final prophetic book opens with a wounded claim: "I have loved you." The people answer, "How have you loved us?" while bringing lame and sick offerings they would not dare give a governor.
最后一卷先知书以受伤的宣告开场:「我曾爱你们。」百姓却说:「你在何事上爱我们?」他们献上瘸腿有病的祭物,连省长也不敢这样对待。
The dispute reaches the storehouse: the people have robbed God, yet God invites them to test Him. Bring the full tithe, and see whether He will open the windows of heaven.
辩论来到仓库:「人岂可夺取神之物呢?」神却邀请他们:「你们要将当纳的十分之一全然送入仓库……以此试试我,是否为你们敞开天上的窗户,倾福与你们。」
In a cold age, those who fear the LORD speak with one another. Heaven bends low to listen, and a book of remembrance is written before Him; they will be His treasured possession.
冷淡时代的深夜,敬畏耶和华的人彼此谈论。经上说:「那时,敬畏耶和华的彼此谈论,耶和华侧耳而听,且有纪念册在他面前。」神说:「他们必属我,特特归我。」
The Old Testament closes with a sunrise promised to those who fear the LORD’s name. The sun of righteousness will rise with healing, and Elijah will come before the great day to turn hearts.
旧约以给敬畏者的日出应许收笔:「必有公义的日头出现,其光线有医治之能。」神还要差遣以利亚先来,「使父亲的心转向儿女」;随后是四百年的静默。
Matthew opens with a royal scroll: Jesus Christ, son of David, son of Abraham. In the kingly line stand Tamar, Rahab, Ruth, and the wife of Uriah — wounded, foreign, and scandal-marked names written into grace. The promised King does not hide the stains in His family tree; He enters them.
马太以王室族谱开卷:耶稣基督是大卫的子孙、亚伯拉罕的后裔。在王的线上,他玛、喇合、路得、乌利亚的妻子都被写入——外邦的、有污名的、被牵连的,一同进入恩典。君王没有遮掩家谱里的破口;祂亲自进入其中。
Joseph plans to dismiss Mary quietly, but an angel of the Lord meets him in a dream: "Do not fear to take Mary as your wife." Matthew says this fulfills Isaiah: the virgin shall conceive, and the child shall be called Immanuel. Joseph wakes, obeys, and shelters the mystery he did not author.
约瑟想暗暗地把马利亚休了,主的使者却在梦中向他说:「不要怕!只管娶过你的妻子马利亚来。」马太说明这正应验以赛亚的话:必有童女怀孕生子,人要称祂为以马内利。约瑟醒来就遵命,护住一个不是他发起的奥秘。
Magi from the east ask, "Where is he who has been born king of the Jews?" Jerusalem is troubled, yet Bethlehem is already named by Micah as the ruler's town. The star stops, the foreigners bow, and gold, frankincense, and myrrh confess a King wider than Israel's borders.
东方博士来问:「那生下来作犹太人之王的在哪里?」耶路撒冷合城不安,但弥迦早已指出伯利恒是掌权者所出的地方。星停住,外邦人俯伏敬拜,黄金、乳香、没药承认这位王的疆界远超过以色列。
In another dream the command comes: "Rise, take the child and his mother, and flee to Egypt." Joseph rises by night, carrying the child through danger while Bethlehem hears Rachel weeping for her children. Hosea's line is fulfilled: "Out of Egypt I called my son."
又有梦中的命令临到:「起来!带着小孩子同他母亲逃往埃及。」约瑟夜间起来,抱着孩子穿过危险;伯利恒却响起拉结为儿女哭泣、不肯受安慰的声音。何西阿的话也应验了:「我从埃及召出我的儿子来。」
At the Jordan Jesus says, "Let it be so now," the heavens open, the Spirit descends like a dove, and the Father's voice names Him beloved Son. In the wilderness He fasts forty days and answers the tempter three times, "It is written." Then in Galilee He calls fishermen: "Follow me."
在约但河,耶稣说:「你暂且许我。」天开了,圣灵仿佛鸽子降下,父的声音宣告祂是爱子。旷野四十昼夜后,祂三次以「经上记着说」抵挡试探。随后在加利利呼召渔夫:「来跟从我!」
Jesus sits on the mountain and announces a citizenship list the world would never print: poor in spirit, mourners, meek, hungry for righteousness, merciful, pure in heart, peacemakers, persecuted. Each blessing begins where human ranking systems usually end. The kingdom of heaven belongs to people who know they cannot crown themselves.
耶稣坐在山上,宣告一份世界绝不会刊出的公民名单:虚心的、哀恸的、温柔的、饥渴慕义的、怜恤人的、清心的、使人和睦的、为义受逼迫的。每一福都从人间排行榜的末位开始。天国属于知道自己不能自我加冕的人。
"You are the salt of the earth... You are the light of the world." Yet Jesus does not loosen God's word: "Do not think that I have come to abolish the Law or the Prophets." Six times He presses the commandment beneath behavior into anger, lust, truth, retaliation, and love of enemies.
「你们是世上的盐……你们是世上的光。」但耶稣没有放松神的话:「莫想我来要废掉律法和先知。」祂六次说「你们听见有话说……只是我告诉你们」,把诫命从外在行为推进到怒气、情欲、诚实、报复与爱仇敌的心。
Almsgiving need not trumpet itself; prayer need not perform for the street. "Go into your room and shut the door and pray to your Father who is in secret." The Lord's Prayer teaches children to ask before the Father, while fasting washes its face and refuses applause.
施舍不必吹号,祷告不必站街表演。「你祷告的时候,要进你的内屋,关上门,祷告你在暗中的父。」主祷文教儿女在父面前祈求;禁食也洗脸梳头,拒绝人的掌声。
Treasures on earth rust, moth, and thieves; treasures in heaven cannot be broken into. The eye is the body's lamp, and no servant can serve both God and Mammon. Birds are fed, lilies are clothed, and disciples are told to seek first His kingdom and His righteousness.
地上的财宝会被虫咬、能锈坏、也会被贼挖窟窿来偷;天上的财宝却不能被夺。眼睛是身上的灯,一个人不能又事奉神又事奉玛门。飞鸟被养活,百合花被装饰,门徒被吩咐先求祂的国和祂的义。
Jesus ends with choices: ask, seek, knock; enter the narrow gate; know trees by fruit; beware words that say "Lord" while refusing obedience. Two builders hear the same sermon, but only one digs down to rock. The crowds marvel because He teaches as one having authority.
耶稣以选择收束:祈求、寻找、叩门;进窄门;凭果子认树;警醒那些口称「主啊,主啊」却不遵行的人。两个盖房的人听见同一篇讲道,只有一个把根基立在磐石上。众人希奇,因为祂教训他们正像有权柄的人。
A leper kneels: "Lord, if you will, you can make me clean." Jesus stretches out His hand, touches him, and says, "I will; be clean." A centurion later trusts the same authority from a distance: "Only say the word." Matthew says Isaiah is being fulfilled: He took our illnesses and bore our diseases.
长大麻风的跪下说:「主若肯,必能叫我洁净了。」耶稣伸手摸他,说:「我肯,你洁净了吧!」百夫长随后也信这权柄可隔空施行:「只要你说一句话。」马太点明这应验以赛亚:「他代替我们的软弱,担当我们的疾病。」
The boat is covered by waves while Jesus sleeps. "Why are you afraid, O you of little faith?" He rebukes the winds and sea, and there is great calm. Across the water, demons rush a herd of pigs down the steep bank, and the city begs Him to leave their region.
船被波浪掩盖的时候,耶稣却睡着了。祂说:「你们这小信的人哪,为什么胆怯呢?」随后斥责风和海,海就大大地平静。到了对岸,群鬼使猪群闯下山崖,满城的人却求祂离开他们的境界。
A paralytic is lowered before Jesus, and the first word is not legs but forgiveness: "Your sins are forgiven." At the tax booth Jesus says to Matthew, "Follow me," then sits at table with tax collectors and sinners. Hosea's word explains the feast: "I desire mercy, and not sacrifice."
瘫子被抬到耶稣面前,第一句话不是腿得医治,而是「你的罪赦了。」耶稣在税关对马太说:「你跟从我来」,又与税吏和罪人一同坐席。何西阿的话解释了这场筵席:「我喜爱怜恤,不喜爱祭祀。」
A bleeding woman says in her heart, "If I only touch his garment, I will be made well," and Jesus calls her daughter. A ruler's dead daughter rises at His touch. Two blind men follow crying, and He asks, "Do you believe that I am able to do this?" Their eyes are opened.
血漏的女人心里说:「我只摸他的衣裳,就必痊愈。」耶稣称她为女儿。管会堂之人的女儿已死,却因祂一拉手而起来。两个瞎子呼喊跟随,祂问:「你们信我能做这事吗?」他们的眼睛就开了。
Seeing the crowds, Jesus has compassion because they are harassed and helpless, like sheep without a shepherd. He tells the disciples to pray for laborers, then sends the Twelve: freely received, freely give. In the mission discourse He says, "What I tell you in the dark, say in the light," and repeats, "Have no fear."
耶稣看见许多的人,就怜悯他们,因为他们困苦流离,如同羊没有牧人一般。祂吩咐门徒求庄稼的主打发工人,随即差遣十二个:白白得来,白白舍去。在差遣讲论里,祂说:「我在暗中告诉你们的,你们要在明处说出来」,又一再说:「不要怕。」
From prison John sends the question: "Are you the one who is to come, or shall we look for another?" Jesus answers with Isaiah-shaped signs: the blind see, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor hear good news. Yet unrepentant cities that saw mighty works remain under woe.
约翰在监里打发人来问:「那将要来的是你吗?还是我们等候别人呢?」耶稣以以赛亚式的记号回答:瞎子看见、瘸子行走、长大麻风的洁净、聋子听见、死人复活、穷人有福音传给他们。但见过诸多异能而不悔改的城,仍落在祸哉之下。
Into the weary air Jesus gives an invitation: "Come to me, all who labor and are heavy laden, and I will give you rest." His yoke does not crush because His heart is gentle and lowly. The rest He gives is not escape from Him, but being yoked to Him.
在疲惫的人群中,耶稣发出邀请:「凡劳苦担重担的人,可以到我这里来,我就使你们得安息。」祂的轭不压碎人,因为祂心里柔和谦卑。祂所赐的安息不是逃离祂,乃是与祂同负一轭。
Sabbath controversies rise around grainfields and a withered hand, but Matthew points to Isaiah's Servant: "A bruised reed he will not break, and a smoldering wick he will not quench." The leaders demand a sign; Jesus speaks of Jonah. Family is redrawn around those who do the Father's will.
安息日的麦穗与枯干的手引发争论,马太却指向以赛亚的仆人之歌:「压伤的芦苇,他不折断;将残的灯火,他不吹灭。」领袖求神迹,耶稣说约拿的神迹。真正的家人,是遵行天父旨意的人。
The sower scatters seed on path, rocky ground, thorns, and good soil. The parable divides not by seed quality but by hearing. Isaiah is fulfilled again: hearts grow dull, ears barely hear, eyes are shut — yet good soil bears thirty, sixty, and a hundredfold.
撒种的人把种撒在路旁、土浅石头地、荆棘里、好土上。比喻所分辨的不是种子好坏,而是听道的心。以赛亚的话再次应验:心蒙脂油,耳朵发沉,眼睛闭着——但好土结实,有三十倍、六十倍、一百倍。
"While his men were sleeping, his enemy came and sowed weeds among the wheat and went away." The servants want to pull them up at once, but the master says to let both grow until harvest. Mustard seed, leaven, treasure, pearl, and net all teach that the kingdom of heaven works hidden, precious, and finally separating.
「及至人睡觉的时候,有仇敌来,将稗子撒在麦子里就走了。」仆人想立刻薅出来,主人却说容这两样一齐长,等着收割。芥菜种、面酵、藏宝、珍珠、撒网都说明天国的运行是隐藏的、宝贵的,也终必分辨。
One banquet ends with John's head on a platter. Jesus withdraws, yet when the crowds follow, He has compassion and feeds about five thousand men with five loaves and two fish. In Herod's hall a whim kills; in the wilderness the King breaks bread until twelve baskets remain.
一场筵席以约翰的头放在盘子里结束。耶稣听见就退到野地,但众人跟来,祂就怜悯他们,用五个饼两条鱼喂饱约有五千男人。希律宫里一句任性的请求杀人;旷野里君王擘饼,直到剩下十二篮子。
After sending the crowds away, Jesus goes up the mountain alone to pray. In the fourth watch He walks on the sea toward a boat beaten by waves: "Take heart; it is I. Do not be afraid." Peter walks, sees the wind, sinks, and cries the truest short prayer: "Lord, save me."
打发众人散开后,耶稣独自上山祷告。夜里四更天,祂在海面上走向被浪摇撼的船:「你们放心!是我,不要怕!」彼得走了几步,一见风甚大就下沉,喊出最短也最真的祷告:「主啊,救我!」
A Canaanite woman keeps crying for mercy while silence, distance, and hard words stand before her. She answers, "Yes, Lord, yet even the dogs eat the crumbs that fall from their masters' table." Jesus names what Israel's leaders often lack: "O woman, great is your faith!"
迦南妇人不断呼求怜悯,沉默、距离与艰难的话都挡在她面前。她回答:「主啊,不错;但是狗也吃它主人桌子上掉下来的碎渣儿。」耶稣指出许多以色列领袖所缺少的:「妇人,你的信心是大的!」
Jesus asks, "Who do you say that I am?" Peter answers, "You are the Christ, the Son of the living God." Jesus promises, "I will build my church," then immediately teaches that the Christ must suffer, die, and rise; the disciple's path is self-denial and a cross.
耶稣问:「你们说我是谁?」彼得回答:「你是基督,是永生神的儿子。」耶稣应许:「我要把我的教会建造在这磐石上」;随后立刻教导基督必须受苦、被杀、复活,门徒的路是舍己背十字架。
On the mountain the bright cloud says, "Listen to him." In the community discourse Jesus places a child in the middle, seeks the one lost sheep, teaches two or three gathered in His name, and commands forgiveness beyond counting. The unforgiving servant leaves the stage warning that mercy received must become mercy given.
山上明亮的云彩说:「你们要听他。」在教会生活讲论里,耶稣把小孩子放在中间,寻找失落的一只羊,教导两三个人奉祂的名聚会,又吩咐饶恕七十个七次。不饶恕的恶仆成为警告:领受的怜悯必须流出去。
The rich young man goes away sorrowful, for he has great possessions. Jesus speaks of a camel through the eye of a needle and then tells of laborers hired from morning to evening who receive the same wage. The kingdom exposes both the grip of riches and the grumbling heart that resents grace.
少年官忧忧愁愁地走了,因为他的产业很多。耶稣说骆驼穿过针眼,又讲葡萄园家主从清早到酉初雇人,却给一样的工钱。天国显明财富的捆绑,也显明人心会因恩典给别人而埋怨。
The mother of James and John asks for seats at the right and left. Jesus turns greatness upside down: whoever would be great must be a servant. The Son of Man came not to be served but to serve, and to give His life as a ransom for many; even the blind men of Jericho receive mercy on that road.
雅各、约翰的母亲求左右两个座位。耶稣把为大的逻辑翻转:谁愿为大,就必作用人。人子来不是要受人的服事,乃是要服事人,并且要舍命作多人的赎价;耶利哥的瞎子也在这路上得了怜悯。
Jesus rides into Jerusalem on a donkey, fulfilling Zechariah's humble King. Children cry, "Hosanna to the Son of David," while He overturns the tables and cites Isaiah and Jeremiah: "My house shall be called a house of prayer, but you make it a den of robbers." The King cleanses the house He enters.
耶稣骑着驴驹进耶路撒冷,应验撒迦利亚所说谦和的王。殿里的小孩子喊:「和散那归于大卫的子孙!」祂推倒桌子,引用以赛亚与耶利米:「我的殿必称为祷告的殿,你们倒使它成为贼窝了。」君王进入自己的殿,也洁净自己的殿。
Two sons expose words without obedience; wicked tenants expose violence against the Son; a wedding feast exposes refusal of the King's invitation and presumption without the wedding garment. Jesus quotes the rejected stone becoming the cornerstone. Tax collectors and prostitutes entering ahead is not moral flattery but a warning call to repent.
两个儿子显明有口无行;凶恶园户显明对儿子的暴力;娶亲筵席显明拒绝王的邀请,也显明没有礼服的冒进。耶稣引用「匠人所弃的石头已作了房角的头块石头」。税吏和娼妓先进神的国,不是美化罪,而是催促人悔改。
Questions about tax, resurrection, commandment, and David's Son give way to seven woes. Mint, dill, and cumin are tithed while justice, mercy, and faithfulness are neglected; whitewashed tombs look clean outside. Then the sharpest chapter turns into tears: Jerusalem would not come under the wings spread for her.
纳税、复活、最大诫命、大卫子孙之问之后,七祸临到。薄荷、茴香、芹菜献上十分之一,律法上更重的事——公义、怜悯、信实——反倒不行;粉饰的坟墓外面好看。随后最严厉的一章转成眼泪:耶路撒冷不肯聚到为她张开的翅膀底下。
On the Mount of Olives Jesus warns, "See that no one leads you astray." Wars, famines, earthquakes, persecution, false prophets, and love growing cold are the beginning of birth pains, not a calendar for pride. The gospel of the kingdom will be proclaimed to all nations, and then the end will come.
在橄榄山上,耶稣警告:「你们要谨慎,免得有人迷惑你们。」战争、饥荒、地震、逼迫、假先知、爱心冷淡,都是灾难的起头,不是供人骄傲计算的日历。天国的福音要传遍天下,对万民作见证,然后末期才来到。
"Concerning that day and hour no one knows." Noah's generation ate, drank, married, and was given in marriage until the flood came. Two are in the field, two at the mill; the faithful servant gives food at the proper time, while the evil servant says, "My master is delayed."
「那日子,那时辰,没有人知道。」挪亚的世代照常吃喝嫁娶,直到洪水来到。两个人在田里,两个女人推磨;忠心有见识的仆人按时分粮,恶仆却说:「我的主人必来得迟。」
Ten virgins take their lamps to meet the bridegroom; five bring oil, five do not. While the bridegroom is delayed, all become drowsy and sleep. At midnight the cry rings out, the prepared enter the feast, the door is shut, and Jesus says, "Watch therefore."
十个童女拿着灯出去迎接新郎;五个预备油,五个没有。新郎迟延的时候,众人都打盹睡着了。半夜有人喊着说:「新郎来了,你们出来迎接他!」预备好的进去坐席,门就关了;耶稣说:「所以,你们要警醒。」
The master entrusts five talents, two talents, and one talent, each according to ability. Two servants trade and hear, "Well done, good and faithful servant." The third buries the silver and calls the master hard, revealing that a false view of the master can paralyze stewardship.
主人按各人的才干托付五千、二千、一千。两个仆人经营,听见:「好,你这又良善又忠心的仆人。」第三个把银子埋在地里,还说主人是忍心的人,显明对主人的错误认识会使托付瘫痪。
The Son of Man sits in glory and separates the nations as a shepherd separates sheep from goats. Hunger, thirst, strangerhood, nakedness, sickness, and prison become places where service to the least is service to the King. Both groups ask, "Lord, when did we see you?" The hidden Christ stands among the needy brothers.
人子在荣耀里坐着,把万民分别,好像牧羊的分别绵羊山羊。饥饿、干渴、客旅、赤身露体、疾病、监牢,都成为服事最小弟兄就是服事君王的地方。两边都问:「主啊,我们什么时候见你?」隐藏的基督站在有需要的弟兄中间。
A woman pours very expensive ointment on Jesus' head, and the disciples call it waste. Jesus calls it preparation for His burial and promises her deed will be told wherever the gospel is proclaimed. Judas then goes to the chief priests and asks, "What will you give me if I deliver him over to you?" Thirty pieces of silver answer the question.
一个女人把极贵的香膏浇在耶稣头上,门徒却说何用这样的枉费。耶稣称这是为祂安葬做的,并应许普天之下传福音的地方都要述说她所行的。犹大随后去见祭司长,问:「我把他交给你们,你们愿意给我多少钱?」三十块钱成了回答。
At the table Jesus gives bread and cup: "This is my body... this is my blood of the covenant... for the forgiveness of sins." In Gethsemane He says His soul is very sorrowful, even to death, and prays three times, "My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will." The disciples sleep three times.
席间耶稣递出饼与杯:「这是我的身体……这是我立约的血,为多人流出来,使罪得赦。」在客西马尼,祂说「我心里甚是忧伤,几乎要死」,又三次祷告:「我父啊,倘若可行,求你叫这杯离开我;然而,不要照我的意思,只要照你的意思。」门徒也三次睡着了。
Betrayal comes with a kiss, and a sword flashes in the dark. Jesus says, "Put your sword back into its place," for He could ask the Father for more than twelve legions of angels. Pilate's wife sends word about a dream; Peter denies Him three times, hears the rooster, and goes out weeping bitterly.
出卖以亲嘴为暗号,黑暗里刀光一闪。耶稣说:「收刀入鞘吧!」因为祂可以求父差遣十二营多天使。彼拉多的妻子因梦打发人来;彼得三次不认主,听见鸡叫,就出去痛哭。
Soldiers mock Him with thorns and a purple robe; Simon of Cyrene is compelled to carry the cross. From the sixth hour to the ninth, darkness covers the land, and Jesus cries, "Eli, Eli, lema sabachthani?" The temple veil tears from top to bottom, the earth shakes, rocks split, tombs open, and a Roman centurion says, "Truly this was the Son of God!"
兵丁以荆棘冠冕和紫袍戏弄祂;古利奈人西门被勉强背十字架。从午正到申初,遍地都黑暗了,耶稣喊着说:「以利!以利!拉马撒巴各大尼?」殿里的幔子从上到下裂为两半,地也震动,磐石崩裂,坟墓开了;罗马百夫长说:「这真是神的儿子了!」
The stone is sealed and guarded, yet an earthquake comes and an angel sits on the rolled-away stone: "He is not here, for he has risen." Soldiers take money to spread a lie, but the Eleven meet Jesus on the mountain in Galilee. The Gospel that began with Immanuel ends with "I am with you always" as all nations are summoned into discipleship.
石头被封,兵丁看守,地却大震动,天使把石头滚开坐在上面:「他不在这里,照他所说的,已经复活了。」兵丁收钱传谎言,十一个门徒却往加利利山上见耶稣。以「以马内利」开篇的福音书,以「我就常与你们同在」收束,万民都被召入门徒之路。
Mark does not slow down for genealogy or manger. The first line sounds like a headline: “The beginning of the gospel of Jesus Christ, the Son of God.” John cries in the wilderness; the heavens are torn open at the Jordan; immediately the Spirit drives Jesus into forty days of testing.
马可不停下来写家谱,也不铺陈马槽。第一句像新闻标题:「神的儿子,耶稣基督福音的起头。」约翰在旷野呼喊;约但河上天裂开、圣灵降下;随即圣灵把耶稣催到旷野,受试探四十天。
In Capernaum one Sabbath holds a synagogue exorcism, Peter’s mother-in-law lifted from fever, and the whole city gathered at the door by evening. Everyone is looking for Him, but before dawn Jesus rises and prays in a desolate place. Then He says, “Let us go on to the next towns.”
在迦百农,一个安息日里有会堂赶鬼、彼得岳母退烧,到了晚上全城都聚在门前。众人都找祂,但「天未亮的时候,耶稣起来,到旷野地方去,在那里祷告。」随后祂说:「我们可以往别处去。」
Four friends cannot reach Jesus through the crowd, so they open the roof and lower the mat. Jesus sees faith and speaks first to the deeper paralysis: “Son, your sins are forgiven.” Then, so all may know the Son of Man has authority on earth to forgive sins, the man rises, takes his bed, and walks out.
四个朋友因人多挤不到耶稣跟前,就拆开房顶,把褥子缒下去。耶稣看见他们的信心,先对更深的瘫痪说:「小子,你的罪赦了。」随后为叫众人知道人子在地上有赦罪的权柄,那人就起来,拿着褥子出去了。
Jesus goes up the mountain and appoints twelve, first “so that they might be with him,” and then that He might send them out to preach. Even His family says He is out of His mind; scribes say He has Beelzebul. Mark lets the mission begin under misunderstanding, slander, and a new family gathered around doing God’s will.
耶稣上了山,设立十二个人,首先「要他们常和自己同在」,其次才「差他们去传道」。连祂的亲属说祂癫狂,文士说祂是靠别西卜。马可让使命在误解、毁谤中开始,也让新的家人围绕遵行神旨意而成形。
Jesus teaches by the sea: seed falls on the path, rocky ground, thorns, and good soil. A lamp is not brought to be put under a basket; the hidden will be brought to light. Seed grows secretly, and the mustard seed becomes large enough for birds to nest.
耶稣在海边教训人:种子落在路旁、土浅石头地、荆棘里、好土上。灯不是拿来放在斗底下;隐藏的事终要显露。种子暗暗生长,芥菜种也长成大枝,让飞鸟宿在荫下。
Jesus says, “Let us go across to the other side,” and a great windstorm rises. He is in the stern, asleep on the cushion; the disciples cry, “Teacher, do you not care that we are perishing?” He rebukes wind and sea: “Peace! Be still!” and the great calm makes them fear with a deeper fear.
耶稣说:「我们渡到那边去吧。」忽然起了暴风,波浪打入船内。祂却在船尾,枕着枕头睡觉;门徒喊:「夫子!我们丧命,你不顾吗?」祂斥责风,向海说:「住了吧!静了吧!」大大的平静使他们有了更深的惧怕。
Across the sea, the chained man among the tombs is set free while Legion rushes into the pigs. Then Mark braids two daughters: a woman bleeding twelve years touches His garment, and Jairus’s twelve-year-old daughter hears the Aramaic whisper, “Talitha cumi.” Fear and uncleanness both meet the hand of Jesus.
渡海之后,住在坟茔里、被锁链捆过的人得释放,群鬼却进入猪群。随后马可把两个女儿编在一起:血漏十二年的女人摸祂衣裳,睚鲁十二岁的女儿听见亚兰话「大利大古米」。惧怕与不洁都遇见耶稣的手。
In Nazareth they stumble over the carpenter, and Jesus says a prophet is not without honor except in his hometown. The Twelve are sent with staff, sandals, and dust-shaking urgency. Then another banquet appears: Herod’s oath, a girl’s request, and John’s head on a platter.
在拿撒勒,众人因这木匠跌倒;耶稣说:「大凡先知,除了本地本族本家之外,没有不被人尊敬的。」十二个被差出去,带着杖和鞋,也带着跺下尘土的急迫。随后又出现一场筵席:希律的誓言、女孩的请求、约翰的头放在盘子里。
Jesus sees the crowd as sheep without a shepherd and feeds five thousand with five loaves and two fish. That night, in the fourth watch, He comes walking on the sea while the disciples strain at the oars. “Take heart; it is I. Do not be afraid.” The Bread-giver is also Lord over the waters.
耶稣看见众人如同羊没有牧人,就用五个饼两条鱼喂饱五千人。那一夜四更天,门徒摇橹甚苦,祂却在海面上走来。「你们放心!是我,不要怕!」赐饼者也是水面之主。
The dispute over handwashing becomes a diagnosis of the heart: “What comes out of a person is what defiles him.” Then a Syrophoenician woman accepts the lowest place and still asks for mercy: even the dogs under the table eat the children’s crumbs. Uncleanness is not solved by clean hands but by coming to Jesus.
洗手传统的争辩,变成对人心的诊断:「从人里面出来的,那才能污秽人。」随后叙利腓尼基妇人接受最低的位置,仍向祂求怜悯:「桌子底下的狗也吃孩子们的碎渣儿。」污秽不是靠洗净双手解决,而是来到耶稣面前。
Jesus touches ears and tongue and says the Aramaic word “Ephphatha,” “Be opened.” Later at Bethsaida a blind man sees people like walking trees after the first touch, then sees clearly after the second. Mark places this slow opening beside disciples who also see Jesus only by stages.
耶稣摸聋哑人的耳朵和舌头,说亚兰话「以法大」,就是「开了吧」。后来在伯赛大,一个瞎子第一次按手后看见人像树木行走,第二次才样样都看清楚。马可把这缓慢开启放在门徒旁边:他们看清耶稣,也不是一次完成。
Jesus asks, “Who do you say that I am?” Peter answers, “You are the Christ.” Immediately Jesus teaches that the Son of Man must suffer, be rejected, be killed, and rise. Peter rebukes Him and is rebuked: “Get behind me, Satan.” The confession must learn the cross.
耶稣问:「你们说我是谁?」彼得回答:「你是基督。」耶稣立刻教导人子必须受许多的苦、被弃绝、被杀、复活。彼得劝祂,反被斥责:「撒但,退我后边去吧!」认信必须学习十字架。
Above, garments become radiant white and the cloud says, “This is my beloved Son; listen to him.” Below, the disciples cannot heal a tormented boy. The father cries the most honest prayer: “I believe; help my unbelief!” Jesus does not despise the divided cry; He raises the child.
山上,衣服放光极其洁白,云中有声音说:「这是我的爱子,你们要听他。」山下,门徒对受苦的孩子束手无策。父亲喊出最诚实的祷告:「我信!但我信不足,求主帮助。」耶稣没有轻看这半信半疑的呼求;祂扶起了那孩子。
Three passion predictions meet disciples arguing over greatness and seats. Jesus gives the center line: the Son of Man came not to be served but to serve and give His life as a ransom for many. At Jericho, blind Bartimaeus throws off his cloak, springs up, and says, “Rabboni, let me recover my sight.”
三次受难预言,遇上门徒争大和求左右座位。耶稣给出中心句:人子来不是要受人的服事,乃是要服事人,并且舍命作多人的赎价。到了耶利哥,瞎子巴底买丢下外衣,跳起来说:「拉波尼,我要能看见。」
Jesus enters Jerusalem on a colt, then curses a leafy fig tree with no fruit. Mark sandwiches the temple cleansing between the tree’s curse and its withering: “My house shall be called a house of prayer for all the nations,” but they have made it a den of robbers. Fruitless religion and corrupted worship stand under the same verdict.
耶稣骑驴驹进耶路撒冷,随后咒诅有叶无果的无花果树。马可把洁净圣殿夹在咒诅与枯干之间:「我的殿必称为万国祷告的殿,你们倒使它成为贼窝了。」无果的宗教与败坏的敬拜同站在审判之下。
Servants are beaten, shamed, and killed; finally the owner sends his beloved son. The tenants murder him too, hoping to seize the inheritance. Jesus quotes the Psalm: “The stone that the builders rejected has become the cornerstone,” and the leaders know the parable is about them.
仆人一个个被打、被辱、被杀;最后园主差他的爱子去。园户也杀了他,想霸占产业。耶稣引用诗篇:「匠人所弃的石头,已作了房角的头块石头。」众人知道这比喻是指着他们说的。
They question Him about Caesar’s coin, resurrection marriage, and the greatest commandment; He answers without being trapped. Love the Lord with all heart, soul, mind, and strength; love your neighbor as yourself. Then He asks about David’s Son, and the crowd hears gladly.
他们拿该撒的银钱、复活后的婚姻、最大诫命来问祂;祂回答,却不落入网罗。要尽心、尽性、尽意、尽力爱主你的神;也要爱人如己。随后祂反问大卫的子孙,众人都喜欢听祂。
Jesus sits opposite the treasury and watches the giving. Many rich people put in large sums, but one poor widow puts in two small coins. He says she has put in more than all, because they gave out of abundance, but she out of poverty put in all she had to live on.
耶稣对着银库坐着,看众人怎样投钱。好些财主投了许多钱,一个穷寡妇却投了两个小钱。耶稣说她比众人所投的更多,因为别人是从有余中拿出来,她却是自己不足,把一切养生的都投上了。
Jesus says not one stone of the temple will be left upon another. Troubles will come like birth pains, and servants must stay awake. “You do not know when the master of the house will come, in the evening, or at midnight, or when the rooster crows, or in the morning” — the very hours that soon mark His passion night.
耶稣说圣殿石头没有一块留在石头上。苦难要像产难临到,仆人必须警醒。「因为你们不知道家主什么时候来,或晚上,或半夜,或鸡叫,或早晨」——这四个更次很快就成为祂受难之夜的时刻表。
At Bethany an alabaster flask is broken, and pure nard runs over Jesus’ head. Some call it waste, but He says, “She has done what she could,” preparing His body for burial. At Passover He gives bread and cup: “This is my body”; “This is my blood of the covenant, which is poured out for many.”
在伯大尼,玉瓶被打破,真哪哒香膏浇在耶稣头上。有人说这是枉费,祂却说:「她所作的,是尽她所能的。」这是预先为祂安葬。逾越晚餐中,祂递出饼与杯:「这是我的身体」;「这是我立约的血,为多人流出来的。」
In Gethsemane Jesus says, “My soul is very sorrowful, even to death,” and falls on the ground to pray. Mark preserves the raw address: “Abba, Father, all things are possible for you... Yet not what I will, but what you will.” Three times He returns; three times the disciples are asleep.
在客西马尼,耶稣说:「我心里甚是忧伤,几乎要死。」祂俯伏在地祷告。马可保留祂祷告的原音:「阿爸,父啊!在你凡事都能……然而,不要从我的意思,只要从你的意思。」祂三次回来,门徒三次睡着。
Before the council Jesus is mostly silent until the high priest asks if He is the Christ; He answers, “I am.” In the courtyard Peter warms himself by the fire and denies Him three times. When the rooster crows the second time, Peter remembers, breaks down, and weeps.
在公会前,耶稣多半沉默,直到大祭司问祂是不是基督;祂回答:「我是。」院子里,彼得烤火,三次不认祂。鸡叫第二遍的时候,彼得想起主的话,就出去痛哭了。
They mock Him with purple, thorns, and a reed; Simon of Cyrene is compelled to carry the cross. From the sixth hour to the ninth, darkness covers the land. Jesus cries the Aramaic lament, “Eloi, Eloi, lema sabachthani?” The curtain tears from top to bottom, and the centurion facing Him says, “Truly this man was the Son of God!”
他们用紫袍、荆棘冠冕和苇子戏弄祂;古利奈人西门被勉强背十字架。从午正到申初,遍地都黑暗了。耶稣喊出亚兰话哀呼:「以罗伊!以罗伊!拉马撒巴各大尼?」幔子从上到下裂为两半,对面站着的百夫长说:「这人真是神的儿子!」
Very early on the first day of the week, at sunrise, the women come asking who will roll away the stone. They look up and see it already rolled back. The young man says, “Do not be alarmed... He has risen; he is not here.” Mark’s earliest ending leaves them trembling, astonished, and afraid — a dawn too great for quick words.
七日的第一日清早,日出的时候,妇女们来到坟墓,彼此说:「谁给我们把石头从墓门辊开呢?」她们抬头一看,石头已经辊开。少年人说:「不要惊恐!你们寻找那钉十字架的拿撒勒人耶稣,他已经复活了,不在这里。」马可最早的结尾让她们战兢、惊奇、害怕——这黎明大到一时无话可说。
Luke begins like a careful historian, not a rumor collector. Many have undertaken accounts, eyewitnesses have handed down testimony, and he has followed all things closely from the beginning. He writes so Theophilus may know the certainty of what he has been taught.
路加开卷像一位谨慎的史家,不是传闻的收集者。已有好些人提笔作书,亲眼看见的人传下见证,路加从起头都详细考察了。他写给提阿非罗,「使你知道所学之道都是确实的」。
An old priest hears good news while incense rises, yet his unbelief leaves him mute. A young woman in Nazareth hears an impossible promise and says, “Behold, I am the servant of the Lord.” The history of salvation moves through a silenced priest and a consenting servant.
年老的祭司在香烟升起时听见好消息,却因不信而哑口。拿撒勒的少女听见不可能的应许,却说:「我是主的使女,情愿照你的话成就在我身上。」救恩历史从一个沉默的祭司和一个顺服的使女中展开。
When Mary enters Elizabeth’s house, the child leaps in the womb and blessing fills the room. Mary sings, “My soul magnifies the Lord,” and the song turns the world upside down: the proud scattered, the mighty brought down, the humble lifted, the hungry filled.
马利亚一进以利沙伯家,腹中的孩子就跳动,祝福充满屋子。马利亚歌唱:「我心尊主为大」,这首歌把世界翻转:狂傲的被赶散,有权柄的失位,卑贱的升高,饥饿的得饱美食。
There is no room in the inn, so the Savior is laid in a manger. Out in the fields, shepherds keep night watch when glory breaks open above them. The angel announces great joy for all the people, and heaven’s army sings, “Glory to God in the highest.”
客店里没有地方,救主就卧在马槽里。野地里,牧人夜间按更次看守羊群,主的荣光忽然四面照着他们。天使宣告关乎万民的大喜信息,天军同声赞美:「在至高之处荣耀归与神!在地上平安归与他所喜悦的人。」
Simeon takes the child in his arms and sings that his eyes have seen God’s salvation, a light for revelation to the Gentiles and glory for Israel. Anna, an eighty-four-year-old widow, worships day and night and speaks of the child to those waiting for redemption. Even the twelve-year-old Jesus knows He must be in His Father’s things.
西面把婴孩抱在怀里,歌唱说他的眼睛已经看见神的救恩,是照亮外邦人的光,又是以色列的荣耀。八十四岁的寡妇亚拿昼夜事奉,向盼望救赎的人讲论这孩子。十二岁的耶稣也知道:「岂不知我应当以我父的事为念吗?」
John’s wilderness preaching demands fruit: whoever has two tunics must share with the one who has none. When Jesus is baptized, Luke notes that He is praying, and heaven opens. His genealogy runs beyond Abraham all the way to Adam, because this Gospel is good news for all humanity.
约翰在旷野的讲道要求结出果子:「有两件衣裳的,就分给那没有的。」耶稣受洗时,路加特意写祂正祷告,天就开了。祂的家谱不止于亚伯拉罕,一路上溯到亚当,因为这福音是给全人类的。
Full of the Holy Spirit, Jesus is led by the Spirit in the wilderness for forty days. Hunger, power, and spectacle are offered to Him, and each time He answers with Scripture. The devil departs only until an opportune time; the conflict is postponed, not finished.
耶稣被圣灵充满,又被圣灵引到旷野四十天。饥饿、权柄、炫耀都被摆在祂面前,祂每一次都用经上的话回答。魔鬼只是「暂时离开」祂;争战被延后,并未结束。
In Nazareth Jesus unrolls Isaiah and reads good news to the poor, release to captives, sight to the blind, freedom for the oppressed, and the year of the Lord’s favor. Then He rolls up the scroll: “Today this Scripture has been fulfilled in your hearing.” Hometown admiration turns quickly into a cliff-edge mob.
在拿撒勒,耶稣展开以赛亚书,宣读给贫穷人的福音、被掳的释放、瞎眼的看见、受压制的自由、神悦纳人的禧年。随后祂卷起书卷说:「今天这经应验在你们耳中了。」同乡的称赞很快变成要把祂推下山崖的怒气。
Peter knows the lake and the disappointment of an empty night. “Master, we toiled all night and took nothing. But at your word I will let down the nets.” The catch nearly tears the nets, and Peter falls at Jesus’ knees: “Depart from me, for I am a sinful man, O Lord.”
彼得懂这湖,也懂整夜空网的滋味。「夫子,我们整夜劳力,并没有打着什么。但依从你的话,我就下网。」鱼多到网险些裂开,彼得俯伏在耶稣膝前说:「主啊,离开我,我是个罪人!」
Before choosing the Twelve, Jesus spends the whole night in prayer to God. Then on the plain He speaks blessings and woes, commands love for enemies, and teaches that good trees bear good fruit. The house that stands is the life dug deep and founded on rock.
拣选十二使徒以前,耶稣「整夜祷告神」。随后在平原上,祂宣告四福四祸,吩咐人爱仇敌,又教导好树结好果子。能站住的房子,是深深挖地、把根基立在磐石上的生命。
A Roman centurion sends word that one sentence from Jesus is enough: “Say the word, and let my servant be healed.” Jesus marvels at faith greater than any found in Israel. At Nain, He stops the bier of a widow’s only son and says, “Young man, I say to you, arise!”
罗马百夫长托人来说,耶稣只要一句话就够了:「只要你说一句话,我的仆人就必好了。」耶稣称赞这信心,说在以色列中也没有遇见过。到了拿因,祂叫寡妇独生子的棺材停下,说:「少年人,我吩咐你起来!」
At Simon’s table, a sinful woman wets Jesus’ feet with tears and wipes them with her hair. A parable of two debtors exposes who loves much. Jesus says, “Your faith has saved you; go in peace,” and Luke then names the women who travel with Him and support His ministry.
在法利赛人西门的筵席上,有罪的女人用眼泪湿了耶稣的脚,又用头发擦干。两个欠债人的比喻显明谁爱得多。耶稣说:「你的信救了你,平平安安地回去吧!」随后路加写下供给祂的妇女们,抹大拉的马利亚、约亚拿、苏撒拿都在其中。
On the lake Jesus rebukes wind and waves, and the disciples ask, “Who then is this?” Across the water, the Gerasene demoniac is found sitting at Jesus’ feet, clothed and in his right mind. He wants to follow, but Jesus sends him home to declare what God has done.
在湖上,耶稣斥责风浪,门徒问:「这到底是谁?」到了对岸,格拉森被鬼附的人已经「坐在耶稣脚前,穿着衣服,心里明白过来」。他求跟随,主却差他回家,传说神为他做了何等大的事。
A woman bleeding twelve years touches the fringe of His garment, and Jesus knows power has gone out from Him. While she is called daughter, Jairus’s daughter is reported dead. Jesus says, “Do not fear; only believe,” takes the child by the hand, and gives her back to her parents.
血漏十二年的女人摸祂衣裳繸子,耶稣知道有能力从祂身上出去。她被称为女儿的时候,睚鲁的女儿却传来死讯。耶稣说:「不要怕,只要信!」拉着孩子的手,把她交还给父母。
Jesus asks, “Who do you say that I am?” and Peter answers, “The Christ of God.” Eight days later, as Jesus is praying, His face changes and His clothing flashes white. Moses and Elijah speak of His departure, His exodus to be accomplished at Jerusalem, while sleepy disciples wake to glory.
耶稣问:「你们说我是谁?」彼得回答:「是神所立的基督。」八天后,耶稣上山祷告,正祷告的时候面貌改变,衣服洁白放光。摩西、以利亚谈论祂在耶路撒冷将要成就的「去世的事」,打盹的门徒醒来才看见荣光。
The travel narrative begins with a set face: the days draw near for Him to be taken up, and He goes toward Jerusalem. A Samaritan village refuses Him, and James and John want fire from heaven. Jesus turns and rebukes them; His road to judgment will first be a road of mercy.
上京旅程以定意的面孔开始:耶稣被接上升的日子将到,祂就定意向耶路撒冷去。撒玛利亚村不接待祂,雅各、约翰想吩咐火从天降下。主转身责备他们;祂走向审判的路,首先是怜悯的路。
The seventy go out like lambs among wolves and return with joy: “Lord, even the demons are subject to us in your name!” Jesus lifts their joy higher: do not rejoice merely that spirits submit, but rejoice that your names are written in heaven. Mission joy must be anchored above its visible success.
七十个人如同羊羔进入狼群,回来却欢欢喜喜地说:「主啊,因你的名,就是鬼也服了我们。」耶稣把他们的喜乐抬得更高:不要只因鬼服了你们欢喜,要因你们的名记录在天上欢喜。使命的喜乐必须锚定在看得见的果效之上。
A lawyer asks, “Who is my neighbor?” Jesus places a wounded man on the road, a priest and Levite passing by, and a Samaritan moved with compassion. Oil, wine, a donkey, an inn, and two denarii answer the question before Jesus reverses it: who proved neighbor to the wounded man?
律法师问:「谁是我的邻舍呢?」耶稣把一个受伤的人放在路上,祭司和利未人从那边过去,撒玛利亚人却动了慈心。油、酒、牲口、客店、二钱银子先回答问题,主再把问题倒转:谁是落在强盗手中之人的邻舍呢?
Martha is distracted by much serving, while Mary sits at the Lord’s feet; one thing is necessary, and Mary has chosen the good portion. Then Jesus teaches prayer, including the friend who knocks at midnight with bold persistence. If earthly fathers give bread, how much more will the Father give the Holy Spirit to those who ask.
马大伺候的事多,心里忙乱,马利亚却坐在主脚前;不可少的只有一件,马利亚已经选择那上好的福分。随后耶稣教导祷告,包括半夜为朋友借饼、情词迫切直求的人。地上的父尚且给饼,何况天父岂不更将圣灵给求祂的人吗?
Jesus warns against all covetousness, then tells of a rich man whose fields produce abundantly. He builds bigger barns and preaches comfort to his own soul: eat, drink, be merry. But God says, “Fool! This night your soul is required of you.” He calculated storage and forgot judgment.
耶稣警戒人免去一切的贪心,随即讲一个财主田产丰盛。他拆仓盖更大的仓,对自己的灵魂讲安逸的道:吃喝快乐吧。神却说:「无知的人哪,今夜必要你的灵魂。」他算清仓储,却漏算审判。
Questions about tragedy become Jesus’ call to repent: unless you repent, you will all likewise perish. A fruitless fig tree stands under sentence, but the vinedresser pleads for one more year, digging and dunging the soil. On the Sabbath, an eighteen-year-bent woman is loosed and glorifies God.
西罗亚楼倒塌的问题,被耶稣转成悔改的呼召:「你们若不悔改,都要如此灭亡。」不结果的无花果树站在审判下,园丁却求再等一年,周围掘开土、加上粪。安息日里,驼背十八年的女人得释放,便归荣耀与神。
Jesus tells guests to take the lowest seat, for everyone who exalts himself will be humbled. Hosts should invite the poor, crippled, lame, and blind. In the great banquet, excuses pile up — field, oxen, wife — so the invitation goes out to roads and hedges, and disciples are told to count the cost.
耶稣吩咐赴席的人坐在末位,因为「凡自高的必降为卑」。摆设筵席时,倒要请贫穷的、残废的、瘸腿的、瞎眼的。大筵席上众人推辞:田、牛、妻子;于是邀请临到路上和篱笆那里的人,门徒也被吩咐背十架、算代价。
A shepherd searches for one lost sheep; a woman lights a lamp and sweeps for one lost coin. Then a younger son wastes everything and wakes up among pig pods. While he is still far off, the father sees, runs, embraces, and kisses him; the elder brother remains outside, and the parable stops at the door.
牧人撇下九十九只去找一只失羊;妇人点灯打扫,细细地找一块失钱。小儿子耗尽一切,在猪食豆荚中醒悟过来。「相离还远,他父亲看见,就动了慈心」,跑去抱着亲嘴;大儿子却站在门外,比喻就在门口戛然而止。
The dishonest manager acts with urgency about his future, and Jesus says the sons of this world are shrewder in their generation than the sons of light. Then the issue becomes faithfulness: no servant can serve two masters. You cannot serve God and Mammon.
不义的管家为自己的将来急速行动,耶稣说今世之子在世事之上,较比光明之子更加聪明。随后问题转向忠心:一个仆人不能事奉两个主。「你们不能又事奉神,又事奉玛门。」
A rich man wears purple and feasts daily while Lazarus lies at his gate. After death, the rich man looks up in torment and still names Lazarus as a servant to send for water. Abraham says a great chasm is fixed; if Moses and the Prophets are not heard, even resurrection will not persuade.
财主穿紫色袍,日日奢华宴乐;拉撒路却躺在他门口。死后,财主在痛苦中举目,仍把拉撒路当作可差遣来蘸水的人。亚伯拉罕说有深渊限定;若不听从摩西和先知的话,就是有一个从死里复活的,他们也是不听劝。
Ten lepers stand far off and cry for mercy. As they go to show themselves to the priests, they are cleansed. Only one turns back, praising God with a loud voice; Luke underlines the surprise: he was a Samaritan. Jesus asks, “Where are the nine?”
十个长大麻风的远远站着,喊求怜悯。他们去给祭司察看的路上就洁净了。只有一个回来,大声归荣耀与神;路加强调这惊人的身份:「这人是撒玛利亚人。」耶稣问:「那九个在哪里呢?」
A widow keeps crying to an unjust judge until persistence obtains justice; will not God give justice to His elect who cry day and night? Then a Pharisee prays to himself, while a tax collector stands far off beating his breast: “God, be merciful to me, a sinner!” He goes home justified.
寡妇缠着不义的官,直到持续呼求得了伸冤;神的选民昼夜呼吁祂,祂岂不终久给他们伸冤吗?随后法利赛人自言自语地祷告,税吏远远站着捶胸:「神啊,开恩可怜我这个罪人!」这人回家倒算为义了。
A ruler walks away sorrowful because his wealth owns him. Jesus says what is impossible with man is possible with God. Near Jericho a blind beggar hears that Jesus is passing by and cries all the louder, “Jesus, Son of David, have mercy on me!” and “Lord, let me recover my sight.”
少年官忧忧愁愁地走了,因为财富占有了他。耶稣说:「在人所不能的事,在神却能。」耶利哥附近,一个瞎眼讨饭的人听见耶稣经过,就越发喊叫:「大卫的子孙耶稣啊,可怜我吧!」又说:「主啊,我要能看见!」
Zacchaeus is too short to see over the crowd, so he climbs a sycamore tree. Jesus stops beneath it and says, “Zacchaeus, hurry and come down, for I must stay at your house today.” Grumbling surrounds the meal, but restitution follows: half to the poor, fourfold to the defrauded.
撒该身量矮小,看不见耶稣,就爬上桑树。耶稣停在树下说:「撒该,快下来!今天我必住在你家里。」众人私下议论祂到罪人家里去住宿,但悔改随即显明:一半给穷人,讹诈的还四倍。
The final ascent brings a parable of entrusted minas, a donkey ride, and disciples shouting praise so loudly that stones would cry out if they were silent. Yet when Jesus sees Jerusalem, He weeps: they do not know the things that make for peace. Then He cleanses the temple, saying, “My house shall be a house of prayer.”
上京终程有十锭银子的托付、骑驴进城、门徒大声赞美,若他们闭口,石头必要呼叫起来。然而耶稣快到耶路撒冷,看见城,就为它哀哭:他们不知道关系平安的事。随后祂洁净圣殿,说:「我的殿必作祷告的殿。」
In the temple Jesus answers traps and tells of tenants who kill the beloved son. “The stone that the builders rejected has become the cornerstone.” Questions about Caesar and resurrection fail to corner Him, and He declares that God is not God of the dead, but of the living.
在殿里,耶稣回答圈套,也讲园户杀害爱子的比喻。「匠人所弃的石头已作了房角的头块石头。」纳税给该撒、撒都该人论复活的问题都不能困住祂;祂宣告神原不是死人的神,乃是活人的神。
Jesus warns against scribes who love long robes and long prayers while devouring widows’ houses. Then He sees a poor widow put in two small coins. She gives out of poverty all she has to live on, and the beautiful temple stones are soon spoken of as stones that will fall.
耶稣警戒人防备文士,他们爱穿长衣、假意作很长的祷告,却侵吞寡妇的家产。随后祂看见一个穷寡妇投了两个小钱。她是自己不足,把一切养生的都投上了;而圣殿的美石很快被宣告将要倾倒。
Jesus speaks of signs, distress, and hearts weighed down by dissipation, drunkenness, and cares of this life. The command is not curiosity but readiness: “Stay awake at all times, praying.” Luke’s watchfulness is prayerful, sober, and unburdened by the age’s anxieties.
耶稣讲末世兆头、困苦,也警戒人心被贪食、醉酒和今生的思虑累住。命令不是好奇计算,乃是预备:「你们要时时警醒,常常祈求。」路加的警醒是祷告的、清醒的,不被今生忧虑压住。
At Passover Jesus gives bread: “This is my body, which is given for you.” Yet at the table the disciples still dispute greatness. Then He names Simon’s coming collapse and mercy before it happens: Satan would sift them like wheat, but Jesus has prayed that Peter’s faith may not fail.
逾越晚餐中,耶稣递出饼:「这是我的身体,为你们舍的。」然而席间门徒仍争谁为大。随后祂在失败发生以前先说出怜悯:撒但想要得着他们,好筛他们像筛麦子一样,但耶稣已经为彼得祈求,叫他不至于失了信心。
On the Mount of Olives, Jesus prays in agony, and His sweat becomes like great drops of blood falling to the ground; an angel strengthens Him. In the courtyard Peter denies Him three times. As the rooster crows, the Lord turns and looks at Peter — the look of One who had already prayed for his return — and Peter goes out and weeps bitterly.
在橄榄山上,耶稣极其伤痛地祷告,汗珠如大血点滴在地上;有一位天使从天上显现,加添祂的力量。院子里彼得三次不认。正说话之间,鸡就叫了,「主转过身来看彼得」——这是已经为他回头祈求过的那一眼;彼得就出去痛哭。
Jesus is sent from Pilate to Herod and back again. Three times Pilate declares that he finds no guilt deserving death, yet the voices of the crowd prevail. Luke’s careful courtroom scene makes the innocence of the condemned King unmistakable.
耶稣从彼拉多被送到希律那里,又回到彼拉多面前。彼拉多三次宣告查不出祂有什么该死的罪,众人的声音却得了胜。路加仔细写下这场审讯,使被定罪君王的无辜无可推诿。
Simon of Cyrene carries the cross behind Jesus, and a crowd of women mourns and laments for Him. Jesus turns the tears toward coming judgment: “Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children.” Even on the road to death, He shepherds the grief of others.
古利奈人西门背着十字架跟在耶稣后面,一群妇女号啕痛哭。耶稣把眼泪转向将来的审判:「耶路撒冷的女子,不要为我哭,当为自己和自己的儿女哭。」即使在赴死路上,祂仍牧养别人的哀伤。
At the cross Jesus prays, “Father, forgive them, for they know not what they do.” One criminal asks to be remembered, and Jesus answers with paradise today. Darkness covers the land, the curtain tears, and Jesus cries, “Father, into your hands I commit my spirit.” The centurion says, “Certainly this man was innocent!”
十架上,耶稣祷告:「父啊!赦免他们;因为他们所做的,他们不晓得。」一个犯人求祂记念,祂回答今日要同在乐园里。遍地黑暗,幔子裂开,耶稣大声喊着说:「父啊!我将我的灵魂交在你手里。」百夫长说:「这真是个义人!」
Very early on the first day, the women bring spices and find the stone rolled away. Two men in dazzling clothes ask, “Why do you seek the living among the dead? He is not here, but has risen.” The apostles think the words are nonsense, but Peter runs to the tomb and sees the linen cloths by themselves.
七日的第一日清早,妇女们带着香料来到坟墓,却见石头已经辊开。两个人衣服放光,问:「为什么在死人中找活人呢?他不在这里,已经复活了。」使徒以为是胡言,彼得却跑到坟墓前,只见细麻布独在一处。
On the Emmaus road, their eyes are kept from recognizing Him while He opens Moses and all the Prophets. Evening comes, the sun is declining, and they urge the stranger to stay. At the table, in the breaking of the bread, their eyes are opened; He vanishes, their hearts burn, and they rise that same hour to return to Jerusalem.
往以马忤斯的路上,他们的眼睛迷糊了,不认识祂;祂却从摩西和众先知起,给他们讲解圣经。时候晚了,日头已经平西,他们强留这位陌生客。席间擘饼时,他们眼睛明亮,认出祂来;祂却不见了。他们心里火热,当下起身,连夜赶回耶路撒冷。
John begins before Bethlehem, before creation: “In the beginning was the Word, and the Word was with God, and the Word was God.” Life is in Him, and that life is the light of men. The Word becomes flesh and dwells — pitches His tent — among us, full of grace and truth; the light shines in the darkness, and the darkness has not overcome it.
约翰的开头早过伯利恒,早过创造:「太初有道,道与神同在,道就是神。」生命在祂里头,这生命就是人的光。道成了肉身,住在我们中间——如同支搭帐棚,充充满满有恩典有真理;「光照在黑暗里,黑暗却不接受光。」
John the Baptist knows who he is not: not the Christ, but a voice crying in the wilderness. Then he sees Jesus coming and gives the true title: “Behold, the Lamb of God, who takes away the sin of the world!” The first witness points away from himself and toward sacrifice.
施洗约翰清楚自己不是谁:「我不是基督」,乃是在旷野喊着的人声。随后他看见耶稣走来,给出真正的称号:「看哪,神的羔羊,除去世人罪孽的!」第一个见证人把目光从自己挪开,指向祭牲。
Two disciples follow Jesus and ask where He is staying; He answers, “Come and you will see.” Andrew brings Simon; Philip finds Nathanael and repeats the invitation: “Come and see.” Before Nathanael arrives, Jesus has already seen him under the fig tree.
两个门徒跟着耶稣,问祂在哪里住;祂回答:「你们来看。」安得烈先找着西门;腓力又找着拿但业,重复这邀请:「你来看。」拿但业还没来,耶稣已经看见他在无花果树底下。
At Cana the wine runs out, and Jesus says, “My hour has not yet come.” Six stone jars are filled with water and drawn out as wine, better than what came first. John calls this the first sign: it manifests His glory, and the sign points beyond the gift to the Giver.
迦拿筵席上酒用尽了,耶稣说:「我的时候还没有到。」六口石缸倒满了水,舀出来竟成了酒,并且比先前的更好。约翰称这是头一件神迹,「显出他的荣耀来」;记号不止指向礼物,更指向赐礼物的主。
Jesus makes a whip of cords and drives the animals and merchants from His Father’s house: “Do not make my Father’s house a house of trade.” When they ask for a sign, He says, “Destroy this temple, and in three days I will raise it up.” John explains that He was speaking about the temple of His body.
耶稣用绳子做成鞭子,把牛羊和买卖的人从父的殿赶出去:「不要将我父的殿当作买卖的地方。」众人求记号,祂说:「你们拆毁这殿,我三日内要再建立起来。」约翰说明,祂是以自己的身体为殿说的。
Nicodemus comes by night with respectful words: “Rabbi, we know that you are a teacher come from God.” Jesus answers the unseen need: one must be born again to see the kingdom of God. The wind blows where it wishes, and the Son of Man must be lifted up like the serpent in the wilderness.
尼哥底母夜里来,带着尊敬的话:「拉比,我们知道你是由神那里来作师傅的。」耶稣却回答他看不见的需要:人若不重生,就不能见神的国。风随着意思吹;人子也必照样被举起来,像摩西在旷野举蛇一样。
John’s disciples feel the pressure of comparison, but John knows his joy as the bridegroom’s friend. “A person cannot receive even one thing unless it is given him from heaven.” Then comes the healthiest exit line in ministry: “He must increase, but I must decrease.”
约翰的门徒感到比较的压力,约翰却知道自己是新郎的朋友,喜乐已经满足。「若不是从天上赐的,人就不能得什么。」于是他说出事奉中最健康的退场词:「他必兴旺,我必衰微。」
At noon Jesus sits weary by Jacob’s well and asks a Samaritan woman for water. He offers living water that becomes a spring welling up to eternal life. Worship will not be bound to mountain or Jerusalem: the hour is coming, and now is, when true worshipers worship the Father in spirit and truth.
正午时分,耶稣疲乏,坐在雅各井旁,向撒玛利亚妇人说:「请你给我水喝。」祂赐的活水要在里面成为泉源,直涌到永生。敬拜不再被这山或耶路撒冷绑定;时候将到,如今就是了,真正拜父的要用心灵和诚实拜祂。
The disciples bring food, but Jesus speaks of another food: to do the will of the One who sent Him. The woman leaves her water jar and brings the city. The fields are white for harvest, and the Samaritans move from her report to their own confession: “We have heard for ourselves.”
门徒拿食物来,耶稣却说另有食物:遵行差祂来者的旨意。妇人撇下水罐子进城,把众人带来。庄稼已经熟了,可以收割了;撒玛利亚人从听妇人的话,进到亲自听见而信。
An official begs Jesus to come down before his child dies. Jesus simply says, “Go; your son will live,” and the man believes the word and goes. On the road he learns the fever left at the very hour Jesus spoke; the sign points to life carried by His word across distance.
一个大臣求耶稣趁孩子未死以前下去医治。耶稣只说:「回去吧,你的儿子活了。」那人信耶稣的话就回去了。路上他得知热退的时辰,正是耶稣说话的那时辰;这记号指向祂的话能越过距离带来生命。
By Bethesda’s pool lies a man sick for thirty-eight years. Jesus asks, “Do you want to be healed?” The man can only answer that he has no one to put him into the water. Jesus says, “Get up, take up your bed, and walk,” and the sign of life immediately collides with Sabbath controversy.
毕士大池旁,一个病了三十八年的人躺着。耶稣问:「你要痊愈吗?」那人只能回答水动的时候没有人把他放进池子。耶稣说:「起来,拿你的褥子走吧!」生命的记号立刻撞上安息日争议。
The healing opens Jesus’ claim: “My Father is working until now, and I am working.” The Son does what He sees the Father doing and will summon even the dead from tombs by His voice. The Scriptures searched by His opponents are the very witnesses pointing to Him.
医治之后,耶稣宣告:「我父做事直到如今,我也做事。」子凭着自己不做什么,惟有看见父所做的才做;甚至坟墓里的死人都要听见祂的声音出来。反对者所查考的圣经,正是给祂作见证的经。
Near Passover, Jesus tests Philip: “Where are we to buy bread?” Andrew finds a boy with five barley loaves and two fish, and the crowd eats until satisfied. Twelve baskets of fragments remain, but when they want to make Him king by force, He withdraws alone to the mountain.
逾越节近了,耶稣试验腓力:「我们从哪里买饼叫这些人吃呢?」安得烈找到一个孩童,有五个大麦饼、两条鱼,众人吃饱后零碎装满十二篮。众人要强逼祂作王,祂却独自退到山上。
The disciples set out for Capernaum, and John writes the line every waiting heart knows: “It was now dark, and Jesus had not yet come to them.” The sea rises under a strong wind; after three or four miles of rowing, they see Jesus walking on the sea. “It is I; do not be afraid,” and the boat is immediately at the shore.
门徒下船往迦百农去,约翰写下每个等候者都懂的一句:「天已经黑了,耶稣还没有来到他们那里。」海因大风翻腾;摇橹约行了十里多路,他们看见耶稣在海面上走来。「是我,不要怕!」船立时到了他们所要去的地方。
Jesus exposes hungry motives: they seek Him not because they saw signs, but because they ate and were filled. Then He speaks the first great “I am”: “I am the bread of life.” Many disciples turn back at His hard saying, but Peter answers, “Lord, to whom shall we go? You have the words of eternal life.”
耶稣揭开饥饿背后的动机:他们找祂,并不是因见了神迹,乃是因吃饼得饱。随后祂说出第一个伟大的「我是」:「我就是生命的粮。」许多门徒因这难懂的话退去,彼得却回答:「主啊,你有永生之道,我们还归从谁呢?」
At the Feast of Booths the city argues over Him, and even officers return saying, “No one ever spoke like this man!” On the last and greatest day, Jesus stands and cries, “If anyone thirsts, let him come to me and drink.” John explains that the rivers of living water point to the Spirit given to believers.
住棚节里,城中因祂议论纷纷,连差役也回来，说:「从来没有像他这样说话的。」节期的末日、最大之日,耶稣站着高声说:「人若渴了,可以到我这里来喝。」约翰说明,活水江河是指着信祂之人要受圣灵说的。
The woman is not condemned, yet she is not sent back to sin. Then Jesus declares, “I am the light of the world.” Those who abide in His word will know the truth, and the truth will set them free. Before Abraham was, “I am,” and stones are lifted against the Light.
那妇人没有被定罪,也没有被送回罪中。随后耶稣宣告:「我是世界的光。跟从我的,就不在黑暗里走。」常常遵守祂道的人必晓得真理,真理必叫他们得以自由。还没有亚伯拉罕就有了「我」,众人就拿石头要打祂。
Seeing a man blind from birth, the disciples ask whose sin caused it. Jesus turns the question toward the works of God: “We must work the works of him who sent me while it is day; night is coming.” He makes mud, anoints the eyes, and sends the man to Siloam; the man washes and comes back seeing.
看见一个生来瞎眼的人,门徒问是谁犯了罪。耶稣把问题转向神的作为:「趁着白日,我们必须做那差我来者的工;黑夜将到,就没有人能做工了。」祂和泥抹眼,打发那人往西罗亚池去;那人洗了,回头就看见了。
Interrogations multiply; parents fear being put out of the synagogue. The healed man keeps one clear testimony: “One thing I do know, that though I was blind, now I see.” When he is cast out, Jesus finds him and asks about faith in the Son of Man. He says, “Lord, I believe,” and worships.
盘问一轮又一轮,父母怕被赶出会堂。得医治的人却守住一个清楚见证:「有一件事我知道,从前我是眼瞎的,如今能看见了。」他被赶出去之后,耶稣找着他,问他是否信神的儿子。他说:「主啊,我信!」就拜祂。
Jesus gives two more “I am” sayings: “I am the door of the sheep,” and “I am the good shepherd.” The good shepherd lays down His life for the sheep, unlike the hired hand. At the winter Feast of Dedication He says His sheep hear His voice, and no one will snatch them out of His hand.
耶稣又说出两个「我是」:「我就是羊的门」,又说:「我是好牧人;好牧人为羊舍命。」雇工见狼就逃,好牧人却为羊舍命。到了冬天修殿节,祂说祂的羊听祂的声音,谁也不能从祂手里把他们夺去。
The sisters send word, “Lord, he whom you love is ill,” yet Jesus stays two days longer. At the tomb, four days sealed, He weeps before He commands. “I am the resurrection and the life”; then He cries, “Lazarus, come out,” and tells those nearby, “Unbind him, and let him go.”
姐妹打发人说:「主啊,你所爱的人病了。」耶稣却仍在原地住了两天。到了封了四天的坟墓前,祂先哭,然后吩咐。祂说:「复活在我,生命也在我」;又大声呼叫:「拉撒路出来!」并吩咐旁边的人:「解开,叫他走!」
Many believe after Lazarus rises, and the council gathers in fear. Caiaphas speaks political calculation: “It is better for you that one man should die for the people.” John hears more than Caiaphas knows; as high priest that year, he unwittingly prophesies the death that will gather God’s scattered children.
拉撒路复活后,许多人信了耶稣,公会却因惧怕聚集商议。该亚法说出政治算计:「一个人替百姓死,免得通国灭亡。」约翰听见的超过该亚法所懂的;他本年作大祭司,无意中预言了那要聚集神四散儿女的死。
At Bethany, Lazarus sits at table and Mary pours costly nard on Jesus’ feet, wiping them with her hair. The house fills with fragrance. Judas objects in the language of charity, but John tells the truth: he did not care for the poor. The fragrance announces burial before the hour arrives.
在伯大尼,拉撒路同席,马利亚拿极贵的真哪哒香膏抹耶稣的脚,又用头发去擦。「屋里就满了膏的香气。」犹大用周济穷人的话反对,约翰却说明:他说这话并不是挂念穷人。香气在时候来到以前,先宣告安葬。
Palm branches shout “Hosanna,” and Greeks ask to see Jesus. He answers that the hour has come for the Son of Man to be glorified. A grain of wheat must fall into the earth and die to bear much fruit, and when He is lifted up from the earth, He will draw all people to Himself.
棕树枝中有人喊「和散那」,几个希腊人又来说:「我们愿意见耶稣。」祂回答:「人子得荣耀的时候到了。」一粒麦子若不落在地里死了,仍旧是一粒;若是死了,就结出许多子粒来。祂若从地上被举起来,就要吸引万人归祂。
Though many signs have been done before them, many still do not believe, fulfilling Isaiah’s word. Yet some rulers do believe, but will not confess because they fear the Pharisees and being put out of the synagogue. They love the glory that comes from man more than the glory that comes from God.
祂虽然在他们面前行了许多神迹,他们还是不信,应验了以赛亚的话。然而官长中也有好些信祂的,只因法利赛人的缘故就不承认,恐怕被赶出会堂。这是因为他们爱人的荣耀过于爱神的荣耀。
John opens the night by saying Jesus loved His own to the end. He rises from supper, lays aside His garments, ties on a towel, pours water, and washes the disciples’ feet. Peter resists, but the Lord and Teacher stoops low and commands them to wash one another’s feet.
约翰这样开启这一夜:耶稣既然爱世间属自己的人,就爱他们到底。祂离席,脱了衣服,拿手巾束腰,把水倒在盆里,洗门徒的脚。彼得抗拒,但主和夫子俯身到底,吩咐他们也当彼此洗脚。
Jesus says one of them will betray Him and gives the dipped morsel to Judas. “What you are going to do, do quickly.” Judas receives the bread and goes out; John adds the cold sentence, “And it was night.” Under the lamplight Jesus gives the new command: love one another as I have loved you.
耶稣说他们中间有一个人要卖祂,就把蘸过的一点饼递给犹大。「你所做的,快做吧!」犹大受了那点饼,立刻出去;约翰加上一句冰冷的注脚:「那时候是夜间了。」屋里的灯下,耶稣赐下新命令:你们要彼此相爱,像我爱你们一样。
Troubled hearts are told not to be troubled; the Father’s house has many rooms. Thomas asks for the way, and Jesus gives another “I am”: “I am the way, and the truth, and the life.” He promises another Helper and leaves peace not as the world gives.
忧愁的心被吩咐不要忧愁;父的家里有许多住处。多马问路,耶稣说出另一个「我是」:「我就是道路、真理、生命;若不藉着我,没有人能到父那里去。」祂应许另一位保惠师,也留下不是世人所赐的平安。
Jesus says, “I am the true vine, and my Father is the vinedresser.” Branches must abide, for apart from Him they can do nothing. Love lays down life for friends; the world will hate them; the Spirit will guide them into truth; and in tribulation they may take heart, because He has overcome the world.
耶稣说:「我是真葡萄树,我父是栽培的人。」枝子必须常在祂里面,因为离了祂就不能做什么。人为朋友舍命,爱心没有比这个大的;世人会恨他们;圣灵要引导他们明白真理;在世上虽有苦难,他们可以放心,因为祂已经胜了世界。
The hour long awaited has arrived: “Father, the hour has come.” Eternal life is to know the only true God and Jesus Christ whom He has sent. Jesus prays for His disciples and for those who will believe through their word, that they may all be one so the world may believe the Father sent Him.
那条一直等候的时间线终于来到:「父啊,时候到了。」永生就是认识独一的真神,并且认识祂所差来的耶稣基督。耶稣为门徒祈求,也为将来因他们的话信祂的人祈求,使他们都合而为一,叫世人可以信父差了祂来。
In the garden they come with lanterns, torches, and weapons. Jesus asks, “Whom do you seek?” and answers, “I am he”; they draw back and fall to the ground. He protects His own — “let these men go” — while Peter later stands by a charcoal fire and answers three times, “I am not.”
园中,他们带着灯笼、火把、兵器而来。耶稣问:「你们找谁?」又回答:「我就是。」他们就退后倒在地上。祂保护属自己的人——「让这些人去吧」;彼得后来却站在炭火旁,三次回答:「我不是。」
They will not enter the praetorium lest they be defiled before Passover, yet they deliver the true Lamb to death. Jesus says His kingdom is not of this world and that everyone of the truth listens to His voice. Pilate asks, “What is truth?” then presents Him: “Behold the man!” The crowd answers, “We have no king but Caesar.”
他们不进衙门,恐怕染了污秽不能吃逾越节筵席,却把真正的羔羊交去受死。耶稣说祂的国不属这世界,凡属真理的人就听祂的话。彼拉多问:「真理是什么呢?」又说:「看哪,这个人!」众人却喊:「除了该撒,我们没有王。」
The sign above the cross is written in Hebrew, Latin, and Greek. Soldiers cast lots; Jesus gives His mother to the beloved disciple, says “I thirst,” and then “It is finished,” bowing His head and giving up His spirit. His legs are not broken; His side is pierced, and blood and water flow. Nicodemus comes in daylight with about a hundred pounds of myrrh and aloes.
十字架上的牌子用希伯来、罗马、希腊三样文字写成。兵丁拈阄;耶稣把母亲交托给所爱的门徒,说「我渴了」,又说「成了!」便低下头将灵魂交付了。祂的腿没有被打断,肋旁被扎,随即有血和水流出来。尼哥底母在白日里带着约有一百斤没药和沉香前来。
On the first day of the week, while it is still dark, Mary Magdalene comes to the tomb. Linen cloths lie there, and the face cloth is folded apart; then the risen Jesus calls her by name and she says, “Rabboni.” That evening He stands among locked-door disciples with peace, and eight days later Thomas confesses, “My Lord and my God!”
七日的第一日清早,天还黑的时候,抹大拉的马利亚来到坟墓。细麻布放着,裹头巾另在一处卷着;复活的耶稣呼唤她的名字,她说:「拉波尼。」当晚门都关了,耶稣站在门徒中间说「愿你们平安」;八日后,多马宣认:「我的主!我的神!」
Peter says, “I am going fishing,” and the night yields nothing. At daybreak a stranger on shore tells them where to cast, and the net fills with 153 fish. On shore is a charcoal fire — the word recalls Peter’s denial-fire — and Jesus asks three times, “Do you love me?” Three denials are met by three commissions: feed My sheep, and “Follow me.”
彼得说:「我打鱼去。」那一夜并没有打着什么。天将亮的时候,岸上有一人吩咐他们往哪边撒网,网就满了一百五十三条大鱼。上岸时那里有炭火——这个字使人想起彼得否认主的火堆;耶稣三次问:「你爱我吗?」三次否认遇见三次托付:喂养我的羊,并且「你跟从我吧!」
Luke’s second volume begins with what Jesus continues to do by the Spirit. For forty days the risen Lord speaks of the kingdom and commands them to wait in Jerusalem for the Father’s promise. They ask about restoring Israel; He gives the map of mission — Jerusalem, Judea, Samaria, and the end of the earth — then a cloud receives Him, and angels ask why they stand gazing into heaven.
路加第二卷开头,写的是复活主藉圣灵继续所行的。四十天之久,主讲说神国的事,吩咐他们不要离开耶路撒冷,要等候父所应许的。门徒问复兴以色列的时候,祂却给出使命地图:耶路撒冷、犹太全地、撒玛利亚,直到地极;随后云彩接祂上升,白衣人问他们为什么站着望天。
After the ascension, there are ten quiet days. The Eleven, the women, Mary the mother of Jesus, His brothers, and about one hundred twenty believers devote themselves with one accord to prayer. Before fire falls, the church learns to wait without visible movement.
升天之后,有十天安静。十一使徒、几个妇人、耶稣的母亲马利亚、祂的弟兄,并约一百二十人,「都同心合意地恒切祷告」。火降下以前,教会先学会在看不见动静中等候。
When Pentecost arrives, a sound like a mighty rushing wind fills the house. Tongues as of fire rest on each one, and they speak in other languages as the Spirit gives utterance. Nations gathered in Jerusalem hear, each in their own tongue, the mighty works of God.
五旬节到了,忽然从天上有响声下来,好像一阵大风吹过,充满所坐的屋子。又有舌头如火焰显现,分开落在各人头上;他们按圣灵所赐的口才说起别国的话。聚在耶路撒冷的各国人,都听见他们用本乡的话讲说神的大作为。
Peter stands and says, “This is what was uttered through the prophet Joel.” The crucified Jesus has been made both Lord and Christ. The crowd is cut to the heart and asks what to do; Peter calls them to repent and be baptized in Jesus’ name, and about three thousand are added that day.
彼得站起来说:「这正是先知约珥所说的。」他们钉十字架的耶稣,神已经立祂为主为基督了。众人觉得扎心,问当怎样行;彼得呼召他们悔改,奉耶稣基督的名受洗,那一天门徒约添了三千人。
The new community devotes itself to the apostles’ teaching, fellowship, breaking of bread, and prayers. Possessions are shared, homes become tables of gladness, and the temple becomes a place of praise. Day by day the Lord adds those who are being saved.
新群体恒心遵守使徒的教训、彼此交接、擘饼、祈祷。凡物公用,家中成为欢喜诚实用饭的桌子,殿里成为赞美神的地方。主将得救的人天天加给他们。
At the hour of prayer, a man lame from birth is carried to the Beautiful Gate. Peter fixes his gaze on him: “I have no silver and gold, but what I do have I give to you.” In the name of Jesus Christ of Nazareth, the man rises, walks, leaps, and praises God inside the temple courts.
申初祷告的时候,一个生来瘸腿的人被抬到美门口。彼得定睛看他:「金银我都没有,只把我所有的给你。」奉拿撒勒人耶稣基督的名,那人起来行走,又走着跳着赞美神,进了殿院。
The council arrests Peter and John, but cannot ignore the healed man standing with them. Peter declares there is salvation in no one else, no other name under heaven given among men. The rulers see the boldness of uneducated common men and recognize that they had been with Jesus; after prayer, the place is shaken.
公会拿住彼得、约翰,却不能忽视那个得医治的人同他们站着。彼得宣告:「除他以外,别无拯救;因为在天下人间,没有赐下别的名,我们可以靠着得救。」官长见这没有学问的小民有胆量,认明他们是跟过耶稣的;祷告完了,聚会的地方就震动。
Barnabas sells a field and lays the money at the apostles’ feet. Ananias and Sapphira imitate the gesture while hiding the lie. Peter names the deeper offense: they have not lied to men but to God, and the whole church learns holy fear before the Spirit who fills it.
巴拿巴卖了田,把价银放在使徒脚前。亚拿尼亚和撒非喇也模仿这个动作,却把谎言藏在其中。彼得指出更深的罪:「你不是欺哄人,是欺哄神了。」全教会就在充满教会的圣灵面前学习圣洁的惧怕。
The apostles are put in the public prison, but an angel of the Lord opens the doors by night. The command is not escape but return: “Go and stand in the temple and speak to the people all the words of this Life.” At daybreak they are again teaching where they were arrested.
使徒被收在外监,但主的使者夜间开了监门,领他们出来。命令不是逃走,而是回去:「你们去站在殿里,把这生命的道都讲给百姓听。」天将亮的时候,他们又在被捉拿的地方教训人。
The apostles answer, “We must obey God rather than men,” and the council wants them dead. Gamaliel warns that if the movement is from man it will fail, but if from God they may be fighting God. Beaten and released, the apostles leave rejoicing that they were counted worthy to suffer dishonor for the Name.
使徒回答:「顺从神,不顺从人,是应当的。」公会就想杀他们。迦玛列提醒:若这事出于人必要败坏,若出于神,他们就不能败坏,恐怕倒是攻击神了。众使徒被打后离开公会,心里欢喜,因被算是配为这名受辱。
A daily distribution problem threatens unity between Greek-speaking and Hebrew-speaking believers. The apostles refuse to abandon the word of God, yet they do not despise tables; seven men of good repute, full of the Spirit and wisdom, are chosen and prayed over. So “the word of God continued to increase,” and even priests become obedient to the faith.
天天供给的事上,说希腊话的寡妇被忽略,合一受到试验。使徒不撇下神的道去管理饭食,却也不轻看饭桌;众人选出有好名声、被圣灵充满、智慧充足的七人,按手祷告。于是「神的道兴旺起来」,甚至许多祭司也信从了这道。
Stephen, full of grace and power, speaks with wisdom and the Spirit that opponents cannot withstand. False witnesses accuse him of speaking against the temple and the law. Yet all who sit in the council gaze at him and see his face like the face of an angel.
司提反满得恩惠能力,凭智慧和圣灵说话,反对的人辩不过他。他们买出人来作假见证,控告他攻击圣殿和律法。公会里坐着的人都定睛看他,见他的面貌好像天使的面貌。
Stephen retells Israel’s story from Abraham through Moses to Solomon, ending with the God who does not dwell in houses made by hands. He rebukes stiff-necked hearts that always resist the Holy Spirit; as stones are lifted, heaven opens. He sees Jesus standing at God’s right hand, prays, “Lord Jesus, receive my spirit,” and cries, “Lord, do not hold this sin against them.”
司提反从亚伯拉罕、约瑟、摩西一路讲到所罗门,结论是「至高者并不住人手所造的」。他责备硬着颈项、心与耳未受割礼的人常时抗拒圣灵;石头举起以前,天先开了。他看见耶稣站在神右边,祷告说:「主耶稣啊,求你接收我的灵魂!」又喊:「主啊,不要将这罪归于他们!」
From that day a great persecution breaks out in Jerusalem. The disciples scatter through Judea and Samaria, exactly along the 1:8 road, and “those who were scattered went about preaching the word.” Philip goes down to Samaria proclaiming Christ; even the darkness of Simon’s magic cannot purchase the Spirit’s gift.
从这日起,耶路撒冷的教会大遭逼迫。门徒分散在犹太和撒玛利亚各处,正沿着1:8的路线前进;「那些分散的人往各处去传道。」腓利下撒玛利亚宣讲基督,连西门邪术的黑暗也不能用钱买圣灵的恩赐。
An angel sends Philip south to the desert road, and the Spirit tells him to join a chariot. An Ethiopian official reads Isaiah but needs a guide; Philip begins with that Scripture and tells him the good news about Jesus. Water appears in the wilderness, baptism follows, and the man goes on his way rejoicing.
主的使者叫腓利向南走到旷野路,圣灵又说贴近那车。埃提阿伯太监读以赛亚,却说没有人指教怎能明白;腓利就从这经上起,对他传讲耶稣。旷野里有水,受洗随即发生,太监便欢欢喜喜地走路。
Saul breathes threats and murder, but near Damascus a light from heaven surrounds him. “Saul, Saul, why are you persecuting me?” Persecuting the church is persecuting the risen Lord; three blind days teach him dependence, and Ananias is sent to the chosen instrument whose eyes will lose their scales.
扫罗仍向主的门徒口吐威吓凶杀的话,到大马士革路上却忽然被天光四面照着。「扫罗!扫罗!你为什么逼迫我?」逼迫教会,原来就是逼迫复活的主;三日不能看见使他学习依靠,亚拿尼亚被差去接待这蒙拣选的器皿,鳞片就从眼中掉下来。
Peter heals Aeneas in Lydda, then is called to Joppa where Tabitha has died. Widows stand weeping, holding the garments she made when she was with them. Peter sends them out, kneels, prays, and says, “Tabitha, arise”; mercy in stitched cloth becomes a resurrection witness.
彼得在吕大医好以尼雅,又被请到约帕,那里女徒多加已经死了。众寡妇哭着,拿她同在时所做的里衣外衣给彼得看。彼得叫她们出去,跪下祷告,说:「大比大,起来!」缝在衣服里的怜悯,成了复活的见证。
Cornelius sees a vision, and Peter on a rooftop sees heaven opened like a great sheet. Three times he hears, “What God has made clean, do not call common.” When Peter enters a Gentile house, he confesses that God shows no partiality; while he is still speaking, the Spirit falls on all who hear.
哥尼流见异象,彼得在房顶祷告时也见天开了,有一块大布降下。三次有声音说:「神所洁净的,你不可当作俗物。」彼得进入外邦人的家,承认神是不偏待人;话还没有说完,圣灵降在一切听道的人身上。
Jerusalem hears the report and glorifies God: Gentiles also have been granted repentance unto life. Scattered believers reach Antioch and preach the Lord Jesus to Greeks; Barnabas sees grace, rejoices, and brings Saul from Tarsus. In Antioch the disciples are first called Christians.
耶路撒冷听见彼得的说明,就归荣耀与神:神也赐恩给外邦人,叫他们悔改得生命。分散的人到了安提阿,向希腊人传讲主耶稣;巴拿巴看见神的恩就欢喜,又往大数找扫罗。在安提阿,门徒称为基督徒是从这里起首。
Herod kills James and imprisons Peter; the church prays earnestly, though not confidently enough to believe the answer at the door. That night Peter sleeps between soldiers until the angel strikes his side: “Get up quickly.” Chains fall, the iron gate opens by itself, and the word of God continues to increase and multiply.
希律杀了雅各,又把彼得下在监里;教会切切祷告,却不敢相信答案已经站在门外。那夜彼得睡在兵丁中间,沉到天使要拍他的肋旁:「快快起来!」铁链脱落,铁门自己开了,神的道日见兴旺,越发广传。
In Antioch, prophets and teachers minister to the Lord and fast. The Holy Spirit says, “Set apart for me Barnabas and Saul for the work to which I have called them.” Mission is not a human campaign looking for divine approval; it is the Spirit assigning workers as the church prays, fasts, lays hands, and sends.
安提阿教会中,先知和教师事奉主、禁食的时候,圣灵说:「要为我分派巴拿巴和扫罗,去做我召他们所做的工。」差传不是人的计划寻求神背书,而是圣灵在教会祷告、禁食、按手中分派工人。
From Cyprus to Pisidian Antioch, Paul confronts darkness and opens Scripture. In the synagogue he moves from Exodus to David to Jesus, proclaiming that through Him forgiveness is announced and believers are justified where Moses’ law could not justify. Rejection by jealous hearers turns the message outward: “we are turning to the Gentiles,” and the Gentiles rejoice.
从塞浦路斯到彼西底的安提阿,保罗面对黑暗,也打开圣经。在会堂里,他从出埃及讲到大卫,再讲到耶稣,宣告靠这人得蒙赦罪,并且在摩西律法不能称义的事上得称义。嫉妒者拒绝,信息转向外邦:「我们就转向外邦人去」,外邦人就欢喜了。
In Lystra, a crippled man walks and the crowd crowns the missionaries as gods. Barnabas and Paul tear their garments: “We also are men, of like nature with you.” The same unstable crowd is soon stirred to stone Paul and drag him outside as dead; the servant who knows he is only human can survive both wreaths and rocks.
在路司得,两脚无力的人行走,群众就把宣教士当作神明。巴拿巴和保罗撕开衣裳喊:「我们也是人,性情和你们一样。」同一群人很快被挑唆,用石头打保罗,以为死了拖到城外;认得自己不过是人的仆人,花圈和石头都不能定义他。
When disciples gather around Paul, he rises and reenters the city. The next day he goes on, then returns through the dangerous towns to strengthen the souls of disciples. They are taught to continue in the faith, for “through many tribulations we must enter the kingdom of God,” and elders are appointed with prayer and fasting.
门徒围着保罗时,他就起来走进城去。第二天继续前行,又回头走过那些危险城镇,坚固门徒的心。门徒被劝要恒守所信的道,因为「我们进入神的国,必须经历许多艰难」;各教会也在禁食祷告中选立长老。
Some teach that Gentiles must be circumcised to be saved, so Jerusalem must answer what gospel it has been preaching. Peter, Barnabas, Paul, and James testify that God gave the Spirit without distinction and purified hearts by faith. The letter declares, “it has seemed good to the Holy Spirit and to us” not to lay an unnecessary burden; salvation is by the grace of the Lord Jesus.
有人教训外邦弟兄若不按摩西规条受割礼不能得救,耶路撒冷就必须回答自己所传的到底是什么福音。彼得、巴拿巴、保罗、雅各见证神不分彼此,藉着信洁净人的心,也赐下圣灵。书信说:「因为圣灵和我们定意不将别的重担放在你们身上」;得救乃是因主耶稣的恩。
The Spirit forbids one road, and the Spirit of Jesus blocks another. At night a Macedonian man pleads, “Come over to Macedonia and help us,” and the narrative suddenly becomes “we” as the author joins the voyage. In Philippi, by a riverside, the Lord opens Lydia’s heart to pay attention.
圣灵禁止他们在亚西亚讲道,耶稣的灵又不许他们往庇推尼去。夜间异象中,马其顿人求说:「请你过到马其顿来帮助我们!」从此叙事忽然改用「我们」,写书的人也上了船;在腓立比河边,主开导吕底亚的心,叫她留心听道。
Paul and Silas are beaten, locked in the inner prison, and fastened in stocks. About midnight they pray and sing hymns while prisoners listen; an earthquake opens every door, but no one leaves. Their staying saves the jailer from his sword, and the night ends with washed wounds, baptism, and a household rejoicing in God.
保罗、西拉被打了许多棍,下在内监,两脚上了木狗。「约在半夜,保罗和西拉祷告,唱诗赞美神,众囚犯也侧耳而听」;地震开了所有门,他们却一个也没有走。他们留下,救了禁卒不拔刀自杀;这一夜以洗伤、受洗、全家因信神而喜乐结束。
Thessalonica riots over men accused of turning the world upside down. Berea receives the word eagerly and examines the Scriptures daily to see if these things are so. In Athens, Paul’s spirit is provoked by idols, so he begins from the altar to the unknown god and proclaims the God in whom “we live and move and have our being.”
帖撒罗尼迦人控告这些人「搅乱天下」。庇哩亚人却甘心领受这道,天天考查圣经,要晓得这道是与不是。到了雅典,保罗看见满城偶像心里着急,就从「未识之神」的坛讲起,宣告那位「我们生活、动作、存留,都在乎他」的神。
In Corinth, Paul works with Aquila and Priscilla, and the Lord says by night, “Do not be afraid, but go on speaking.” In Ephesus, daily reasoning in the hall of Tyrannus fills the region with the word; magic books burn, idols tremble, and “the word of the Lord continued to increase and prevail mightily.”
在哥林多,保罗与亚居拉、百基拉同住同工,夜间主在异象中说:「不要怕,只管讲,不要闭口。」在以弗所,推喇奴学房天天辩论,使那一带都听见主的道;邪术书被焚烧,偶像摇动,「主的道大大兴旺,而且得胜」。
After Troas and Eutychus, Paul calls the Ephesian elders to Miletus. He remembers serving with humility and tears, yet says, “I do not account my life of any value,” if only he may finish the ministry of the gospel of grace. He charges shepherds to watch themselves and the flock, warns of fierce wolves, and leaves them weeping over his words that they will see his face no more.
特罗亚的犹推古之后,保罗在米利都请以弗所长老来。他回忆自己凡事谦卑、眼中流泪地服事,却说:「我却不以性命为念」,只要行完证明神恩惠福音的职事。他嘱咐牧者为自己谨慎,也为全群谨慎,警告凶暴豺狼将来,众人因他说以后不能再见他的面而痛哭。
Disciples in Tyre and Caesarea warn Paul of suffering, and Agabus binds his own hands and feet with Paul’s belt. Friends weep and plead, but Paul says he is ready not only to be bound but even to die in Jerusalem for the name of the Lord Jesus. When persuasion ends, the church says, “Let the will of the Lord be done.”
推罗和该撒利亚的门徒都预告苦难,亚迦布又拿保罗的腰带捆上自己的手脚。朋友痛哭苦劝,保罗却说他为主耶稣的名,不但被捆绑,就是死在耶路撒冷也是愿意的。劝不住时,众人说:「愿主的旨意成就。」
The temple erupts, the city shakes, and Paul is bound with two chains. Lifted onto the steps by soldiers, he speaks Hebrew and the crowd grows quiet until he says the Lord sent him far away to the Gentiles. Then they shout for his death; before the lash falls, he invokes his Roman citizenship.
殿里风波爆发,全城震动,保罗被两条铁链捆锁。兵丁抬他上台阶,他用希伯来话说,众人就安静,直到他说主差他远远往外邦人那里去。于是群众喊着要除掉他;鞭子落下以前,他提出罗马人的身份。
Before the council, Paul declares the hope of resurrection and divides his accusers. That night the Lord stands by him: “Take courage,” and promises that as he testified in Jerusalem, so he must testify also in Rome. Assassins may plot, and soldiers may escort him by night, but the journey is now held by the risen Lord’s word.
在公会前,保罗宣告自己为盼望死人复活受审,控告者就分裂了。当夜,主站在他旁边说:「放心吧!你怎样在耶路撒冷为我作见证,也必怎样在罗马为我作见证。」暗杀者可以密谋,兵丁可以夜间护送,但此后的行程已经被复活主这一句话托住。
Before Felix, Paul reasons about righteousness, self-control, and coming judgment until the governor trembles, then postpones obedience. Hoping for money and pleasing people, Felix leaves Paul imprisoned two years. Festus inherits the case, and Paul appeals to Caesar, turning bureaucratic delay into the road toward Rome.
在腓力斯面前,保罗讲论公义、节制和将来的审判,巡抚甚觉恐惧,却说等我得便再叫你来。他又指望得银钱、讨人喜欢,就把保罗留在监里两年。非斯都接任后,保罗上告于该撒,官僚拖延反成了通往罗马的路。
Before Agrippa, Paul tells again how the noon light from heaven met him on the road. The Lord appointed him servant and witness, and Paul says, “I was not disobedient to the heavenly vision.” Called mad by Festus and almost persuasive by Agrippa, he lifts his chains and wishes all his hearers were as he is — except for these chains.
在亚基帕面前,保罗第三次完整讲述晌午从天发光怎样在路上遇见他。主派他作执事、作见证,保罗说:「我故此没有违背那从天上来的异象。」非斯都说他癫狂,亚基帕说他少微一劝就叫人作基督徒;保罗举起锁链,愿所有听见的人都像他一样,只是不要像他有这些锁链。
Julius the centurion treats Paul kindly, but the voyage meets contrary winds and dangerous seasons. Paul warns that the trip will bring injury and loss, even danger to lives, yet the centurion trusts the pilot and owner more than Paul. A gentle south wind seems to confirm their choice, so they weigh anchor into the storm.
百夫长犹流宽待保罗,但航程遇见不顺的风和危险的日子。保罗劝众人说这次行船不但货物和船要受伤损,连性命也难保;百夫长却信从掌船的和船主,不信保罗所说的。南风微微吹起,众人以为得意,就起锚进入风暴。
Euroclydon seizes the ship; cargo and tackle go overboard, and for many days neither sun nor stars appear. Hope of being saved is abandoned, but Paul stands with a night word: the angel of the God he belongs to and worships said he must stand before Caesar, and God has granted all sailing with him. Therefore he can say, “I have faith in God.”
友拉革罗抓住船,货物和器具被抛下海,多日不见太阳星辰。众人得救的指望都绝了,保罗却站起来传递夜里的话:他所属所事奉的神,其使者站在旁边说,他必定站在该撒面前,并且与他同船的人神都赐给他了。所以他说:「我信神他怎样对我说,事情也要怎样成就。」
On the fourteenth night, sailors try to escape, but Paul warns that they must remain in the ship to be saved. At daybreak he urges everyone to eat, takes bread, gives thanks before all, and begins. The ship breaks, but soldiers, sailors, prisoners, boards, and wreckage all serve one promise: not one life is lost.
到了第十四天夜间,水手想逃走,保罗提醒若不等在船上,众人必不能得救。天渐亮时,他劝大家吃饭,拿饼在众人面前祝谢了神,擘开吃。船破了,兵丁、水手、囚犯、板子和零碎东西,都服事同一个应许:二百七十六人一个不失。
On Malta, islanders show unusual kindness and build a fire. A viper fastens on Paul’s hand, and observers call him a murderer; when he shakes it into the fire and remains unharmed, they swing to calling him a god. Paul is neither their curse nor their idol; the Lord uses him to heal Publius’s father and many on the island.
到了米利大,土人厚待他们,生火接待。毒蛇咬住保罗的手,旁观者说这人必是个凶手;他把蛇甩在火里并没有受伤,众人又转念说他是个神。保罗既不是他们口中的咒诅,也不是他们口中的偶像;主使用他医治部百流的父亲和全岛许多病人。
Brothers meet Paul at the Forum of Appius and Three Taverns, and he thanks God and takes courage. In Rome he lives under guard, yet the chain becomes the reason he gathers Jewish leaders and speaks of Israel’s hope. Acts ends open-ended: for two whole years he proclaims the kingdom of God and teaches the Lord Jesus Christ with all boldness and without hindrance — the story continues.
弟兄们远从亚比乌市和三馆来迎接,保罗见了他们就感谢神,放心壮胆。到了罗马,他虽有兵看守,锁链却成了召集犹太首领、述说以色列人所指望的机会。使徒行传以敞开的结尾停住:足足两年,他放胆传讲神国的道,将主耶稣基督的事教导人,并没有人禁止——故事仍在续写。
"For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith for faith, as it is written, 'The righteous shall live by faith.'"
「我不以福音为耻；这福音本是神的大能，要救一切相信的，先是犹太人，后是希利尼人。因为神的义正在这福音上显明出来；这义是本于信，以致于信。如经上所记：义人必因信得生。」
"For what can be known about God is plain to them, because God has shown it to them... Although they knew God, they did not honor him as God or give thanks to him. Therefore God gave them up in the lusts of their hearts to impurity."
「神的事情，人所能知道的，原显明在人心里……但他们虽然知道神，却不当作神荣耀他，也不感谢他。所以，神任凭他们呈着心里的情欲行污秽的事。」这句话在一段之内重复出现了三次。
"Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself... Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God's kindness is meant to lead you to repentance?"
「你这论断人的，无论你是谁，也无可推诿。你在什么事上论断人，就在什么事上定自己的罪……还是你藐视他丰富的恩慈、宽容、忍耐，不晓得他的恩慈是领你悔改呢？」外邦人显出律法的功用刻在心里。
"What then? Are we Jews any better off? No, not at all... As it is written: 'None is righteous, no, not one; no one understands; no one seeks for God.' For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin."
「这却怎么样呢？我们比他们强吗？决不是的！……如经上所记：没有义人，连一个也没有！没有明白的，没有寻求神的。所以凡有血气的，没有一个因行律法能在神面前称义，因为律法本是叫人知罪。」
"But now the righteousness of God has been manifested apart from the law... for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood."
「但如今，神的义在律法以外已经显明出来……因为世人都犯了罪，亏缺了神的荣耀；如今却蒙神的恩典，因基督耶稣的救赎，就白白地称义。神设立耶稣作挽回祭，是凭着耶稣的血，藉着人的信。既是这样，哪里能夸口呢？没有可夸的了。」
"For what does the Scripture say? 'Abraham believed God, and it was counted to him as righteousness.' Now to the one who works, his wages are not counted as a gift but as his due. And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness. In hope he believed against hope... As good as dead."
「经上说什么呢？说：亚伯拉罕信神，这就算为他的义。做工的得工价，不算恩典，乃是该得的；惟有不做工的，只信称罪人为义的神，他的信就算为义。他在无可指望的时候，因信仍有指望。他将近百岁的时候，虽然想到自己的身体如同已死，他的信心还是不软弱。」
"Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ... Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame."
「我们既因信称义，就藉着我们的主耶稣基督得与神相和。我们又藉着他，因信得进入现在所站的这恩典中。就是在患难中也是欢欢喜喜的；因为知道患难生忍耐，忍耐生老练，老练生盼望；盼望不至于羞耻。」
"For while we were still weak, at the right time Christ died for the ungodly. For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die—but God shows his love for us in that while we were still sinners, Christ died for us."
「为义人死，是少有的；为仁人死，或者有敢做的。惟有基督在我们还作罪人的时候为我们死，神的爱就在此向我们显明了。现在我们既靠着他的血称义，就更要藉着他免去神的忿怒。」
"Therefore, just as sin came into the world through one man, and death through sin... How much more will the grace of God and the free gift by the grace of that one man Jesus Christ abound for many! Where sin increased, grace abounded all the more, so that grace might reign through righteousness."
「因一人的过犯，众人都死了，何况神的恩典，与那因耶稣基督一人恩典的赏赐，岂不更倍地临到众人吗？律法本是外添的，叫过犯显多；只是罪在哪里显多，恩典就更显多了。就如罪作王叫人死；照样，恩典也藉着义作王，叫人因我们的主耶稣基督得永生。」
"How can we who died to sin still live in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? Let not sin therefore reign in your mortal body... For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord."
「我们在罪上死了的人岂可仍在罪中活着呢？岂不知我们这受洗归入基督耶稣的人是受洗归入他的死吗？所以不要容罪在你们必死的身上作王……因为罪的工价乃是死；惟有神的恩赐，在我们的主基督耶稣里，乃是永生。」
"For I do not do the good I want, but the evil I do not want is what I keep on doing... For I delight in the law of God, in my inner being, but I see in my members another law waging war against the law of my mind. Wretched man that I am! Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord!"
「因为我所做的，我自己不明白；我所愿意的，我并不做；我所恨恶的，我倒去做。立志为善由得我，只是行出来由不得我。我真是苦啊！谁能救我脱离这取死的身体呢？感谢神，靠着我们的主耶稣基督就能脱离了。」
"There is therefore now no condemnation for those who are in Christ Jesus... For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, 'Abba! Father!' The Spirit himself bears witness with our spirit that we are children of God."
「如今，那些在基督耶稣里的就不定罪了。体贴肉体的就是死；体贴圣灵的乃是生命、平安。你们所受的，不是奴仆的心，仍旧害怕；所受的，乃是儿子的心，因此我们呼叫：阿爸！父！圣灵与我们的心同证我们是神的儿女。」
"For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us... Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. And we know that for those who love God all things work together for good."
「我想，现在的苦楚若比起将来要显于我们的荣耀就不足介意了。受造之物一同叹息劳苦。我们本不晓得当怎样祷告，只是圣灵亲自用说不出来的叹息替我们祷告。我们晓得万事都互相效力，叫爱神的人得益处，就是按他旨意被召的人。」
"If God is for us, who can be against us?... Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword?... No, in all these things we are more than conquerors through him who loved us. For I am sure that nothing will be able to separate us from the love of God in Christ Jesus."
「神若帮助我们，谁能敌挡我们呢？谁能使我们与基督的爱隔绝呢？难道是患难吗？是困苦吗？是逼迫吗？是饥饿吗？是赤身露体吗？是危险吗？是刀剑吗？然而，靠着爱我们的主，在这一切的事上已经得胜有余了。都不能叫我们与神的爱隔绝。」
"I am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit—that I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh."
「我在基督里说真话，并不谎言，有我良心被圣灵感动，给我作见证：我是大有忧愁，心里时常伤痛。为我弟兄，我骨肉之亲，就是自己被咒诅，与基督分离，我也愿意。」
"But it is not as though the word of God has failed... So then it depends not on human will or exertion, but on God, who has mercy. But who are you, O man, to answer back to God? Will what is molded say to its molder, 'Why have you made me like this?' Has the potter no right over the clay?"
「这不是说神的话落了空……据此看来，这不在乎那定意的，也不在乎那奔跑的，只在乎发慈悲的神。你这个人哪，你是谁，竟敢向神强嘴呢？受造之物岂能对造他的说：你为什么这样造我呢？窑匠难道没有权柄用一团泥做成贵重的器皿吗？」
"For I bear them witness that they have a zeal for God, but not according to knowledge... If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. How beautiful are the feet of those who preach the good news!"
「我可以证明他们向神有热心，但不是按着真知识……你若口里认耶稣为主，心里信神叫他从死里复活，就必得救。可见信道是从听见来的，听见是从基督的话来的。报福音、传喜信的人，他们的脚踪何等佳美！」
"God has not rejected his people whom he foreknew... But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others... Do not boast over the branches. Remember it is not you who support the root, but the root that supports you."
「神并没有弃绝他预先所知道的百姓。你就不可向旧枝子夸口；若是夸口，当知道不是你托着根，乃是根托着你。你是从那天生的野橄榄上砍下来的，尚且逆着性得接在好橄榄上，何况这本树的枝子呢！你不可自高，反要惧怕。」
"Lest you be wise in your own sight, I do not want you to be unaware of this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. Oh, the depth of the riches and wisdom and knowledge of God!... For from him and through him and to him are all things. To him be glory forever."
「以色列人有几分是硬心的，等到外邦人的数目添满了，于是以色列全家都要得救。深哉，神丰富的智慧和知识！他的判断何其难测！他的踪迹何其难寻！因为万有都是本于他，倚靠他，归于他。愿荣耀归给他，直到永远。阿们！」
"I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind... For as in one body we have many members, and the members do not all have the same function."
「所以弟兄们，我以神的慈悲劝你们，将身体献上，当作活祭，是圣洁的，是神所喜悦的；你们如此事奉乃是理所当然的。不要效法这个世界，只要心意更新而变化，叫你们察验何为神的善良、纯全、可喜悦的旨意。正如我们一个身子上有好些肢体。」
"Let love be genuine. Abhor what is evil; hold fast to what is good. Love one another with brotherly affection... Rejoice with those who rejoice, weep with those who weep... If possible, so far as it depends on you, live peaceably with all. If your enemy is hungry, feed him."
「爱人不可虚假；恶要厌恶，善要亲近。殷勤不可懒惰。要心里火热，常常服事主。与喜乐的人要同乐；与哀哭的人要同哭。若是能行，总要尽力与众人和睦。你的仇敌若饿了，就给他吃；若渴了，就给他喝。」
"Owe no one anything, except to love each other, for the one who loves another has fulfilled the law... Besides this you know the time, that the hour has come for you to wake from sleep. The night is far gone; the day is at hand. So then let us cast off the works of darkness and put on the armor of light."
「凡事都不可亏欠人，惟有彼此相爱要常以为亏欠。黑夜已深，白昼将近。我们就当脱去暗昧的行为，带上光明的兵器。行事为人要端正，好像行在白昼。总要披戴主耶稣基督，不要为肉体安排，去放纵私欲。」
"As for the one who is weak in faith, welcome him, but not to quarrel over opinions... Who are you to pass judgment on the servant of another?... We who are strong have an obligation to bear with the failings of the weak... Therefore welcome one another as Christ has welcomed you, for the glory of God."
「信心软弱的，你们要接纳，但不要辩论所疑惑的事。你是谁，竟论断别人的仆人呢？无论何人，不可再彼此论断，宁可定意谁也不给弟兄放下绊脚跌人之物。我们坚固的人应该担代不坚固人的软弱。你们要彼此接纳，如同基督接纳你们一样。」
Paul shares his ambition to preach where Christ has not been named, planning to visit Rome en route to Spain. Chapter 16 lists over thirty individuals—Phoebe, Priscilla and Aquila who risked their necks for Paul, Mary, and faithful saints: "To the only wise God be glory forevermore through Jesus Christ!"
保罗立志传福音「不在基督的名被称过的地方」，预备路过罗马前往士班雅。第十六章列出女执事非比、冒死相救的百基拉与亚居拉、多方劳苦的马利亚等三十多个普通圣徒的名字。「愿荣耀因耶稣基督归与独一全智的神，直到永远！」
“I follow Paul,” “I follow Apollos,” “I follow Cephas,” even “I follow Christ” becomes party language. Paul cuts through it: “Is Christ divided?” and “Christ did not send me to baptize but to preach the gospel.” A church built around favorite names has forgotten the one crucified name.
「我是属保罗的」「我是属亚波罗的」「我是属矶法的」「我是属基督的」,连基督的名也被拿来分党。保罗一刀切入:「基督是分开的吗?」「基督差遣我,原不是为施洗,乃是为传福音。」围着名人排队的教会,已经忘了那唯一被钉的名。
“The word of the cross is folly to those who are perishing,” yet to the saved it is God’s power. “Jews demand signs and Greeks seek wisdom, but we preach Christ crucified.” God chooses the foolish and weak so “no human being might boast” before Him.
「十字架的道理,在那灭亡的人为愚拙」,在得救的人却为神的大能。「犹太人是要神迹,希腊人是求智慧,我们却是传钉十字架的基督。」神拣选愚拙软弱的,为叫「一切有血气的,在神面前一个也不能自夸」。
Paul remembers arriving “in weakness and in fear and much trembling.” His speech was “not in plausible words of wisdom, but in demonstration of the Spirit and of power.” The point is pastoral: their faith must not rest in human wisdom, but in the power of God.
保罗回忆初到哥林多:「又软弱,又惧怕,又甚战兢。」他说话讲道「不是用智慧委婉的言语,乃是用圣灵和大能的明证」。重点是牧养性的:叫他们的信不在乎人的智慧,只在乎神的大能。
“I planted, Apollos watered, but God gave the growth.” Workers differ, but the field and building belong to God. Every builder’s work will be tested by fire, and Paul asks the church, “Do you not know that you are God’s temple and that God’s Spirit dwells in you?”
「我栽种了,亚波罗浇灌了,惟有神叫他生长。」工人各有分工,田地和房屋却属神。各人的工程要被火试验;保罗又问教会:「岂不知你们是神的殿,神的灵住在你们里头吗?」
“This is how one should regard us, as servants of Christ and stewards of the mysteries of God.” The requirement is not applause but faithfulness. Paul can endure human judgment because “it is the Lord who judges me,” and he warns them as beloved children, not to shame them.
「人应当以我们为基督的执事,为神奥秘事的管家。所求于管家的,是要他有忠心。」管家所求的不是掌声,乃是忠心。保罗能把人的论断看为极小,因为「判断我的乃是主」;他不是叫他们羞愧,乃像亲爱的儿女一样警戒。
Paul has heard of sexual immorality among them, and the darker wound is their pride: “You are arrogant! Ought you not rather to mourn?” “A little leaven leavens the whole lump.” Because “Christ, our Passover lamb, has been sacrificed,” the old leaven must be cleansed out.
保罗风闻他们中间有淫乱的事,更深的伤口却是他们的骄傲:「你们还是自高自大,并不哀痛。」「一点面酵能使全团发起来。」既然「我们逾越节的羔羊基督已经被杀献祭了」,旧酵就必须除净。
“When one of you has a grievance against another, does he dare go to law before the unrighteous?” Their public lawsuits expose a failure of wisdom and love. Paul reminds them, “such were some of you,” but now they are washed, sanctified, and justified in the name of the Lord Jesus and by the Spirit.
「你们中间有彼此相争的事,怎敢在不义的人面前求审?」公开争讼暴露出智慧和爱的失败。保罗提醒他们:「你们中间也有人从前是这样」,但如今已经奉主耶稣的名,并藉神的灵,洗净、成圣、称义了。
“All things are lawful for me,” but not all things help. Their bodies are members of Christ, not instruments for immorality. “Your body is a temple of the Holy Spirit”; “you are not your own,” for they were bought with a price, so holiness must be bodily worship.
「凡事我都可行」,但不都有益处。他们的身子是基督的肢体,不是淫乱的工具。「你们的身子就是圣灵的殿」;「你们不是自己的人」,因为是重价买来的,所以圣洁必须成为身体里的敬拜。
Paul answers questions about marriage, singleness, desire, and calling. “Each has his own gift from God, one of one kind and one of another.” Whether married or single, circumcised or uncircumcised, slave or free, the goal is undivided devotion to the Lord.
保罗回答婚姻、独身、情欲与蒙召的问题。「只是各人领受神的恩赐,一个是这样,一个是那样。」无论已婚或独身、受割礼或未受割礼、为奴或自主,目标都是尽力事奉主,没有分心的事。
“Knowledge puffs up, but love builds up.” The person who thinks he knows may still not know as he ought. Freedom over idol food is real, but “take care that this right of yours does not somehow become a stumbling block”; love can refuse meat for a brother’s sake.
「知识是叫人自高自大,惟有爱心能造就人。」以为自己知道的人,按他所当知道的仍是不知道。吃祭偶像之物的自由可以是真的,但「不可使我这自由成了那软弱人的绊脚石」;爱能为弟兄的缘故永远不吃肉。
Paul has rights: “Am I not free? Am I not an apostle?” Even the law says not to muzzle the ox. Yet he says, “I have made no use of any of these rights,” and becomes all things to all people, so that by all means he might save some.
保罗有权柄:「我不是自由的吗?我不是使徒吗?」律法也说牛踹谷不可笼嘴。然而他说:「这权柄我全没有用过」,又向什么样的人作什么样的人,无论如何总要救些人。
“Do you not know that in a race all the runners run, but only one receives the prize?” Athletes exercise self-control for a perishable wreath. Paul refuses aimless running and boxing the air: “I discipline my body and keep it under control,” lest preaching to others leave him disqualified.
「岂不知在场上赛跑的都跑,但得奖赏的只有一人?」较力争胜的人为能坏的冠冕诸事节制。保罗不愿无定向奔跑、打空气,所以说:「我是攻克己身,叫身服我」,恐怕传福音给别人,自己反被弃绝。
Israel was baptized into Moses, drank from the spiritual Rock, and “the Rock was Christ,” yet many fell in the wilderness. “These things took place as examples for us.” Therefore, “let anyone who thinks that he stands take heed lest he fall,” while trusting the faithful God who gives a way of escape.
以色列人在云里、海里受洗归了摩西,喝的是随着他们的灵磐石,「那磐石就是基督」,但许多人倒毙在旷野。「这些事都是我们的鉴戒。」所以「自己以为站得稳的,须要谨慎,免得跌倒」,同时信靠那赐出路的信实之神。
“The cup of blessing” is participation in Christ’s blood, and “we who are many are one body.” At the Supper, “as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.” Therefore a person must examine himself before eating and drinking.
「我们所祝福的杯」是同领基督的血,「我们虽多,仍是一个饼,一个身体。」在主餐中,「你们每逢吃这饼、喝这杯,是表明主的死,直等到他来。」所以人应当自己省察,然后吃喝。
“There are varieties of gifts, but the same Spirit.” The body is one and has many members; an eye cannot become the whole body. The weaker members are indispensable, and “if one member suffers, all suffer together; if one member is honored, all rejoice together.”
「恩赐原有分别,圣灵却是一位。」身子是一个,却有许多肢体;全身不能都是眼。人以为软弱的肢体更是不可少的,「若一个肢体受苦,所有的肢体就一同受苦;若一个肢体得荣耀,所有的肢体就一同快乐。」
The famous love poem is not a wedding card but surgery for a gifted church despising itself. “If I speak in the tongues of men and of angels, but have not love,” I am noisy metal. Even giving all possessions and handing over the body profits nothing without love.
这篇爱之诗不是婚礼贺词,而是给一间因恩赐互相轻看的教会开刀。「我若能说万人的方言,并天使的话语,却没有爱」,就成了鸣的锣、响的钹。即使周济所有、舍己身,若没有爱,仍然与我无益。
Love is not an abstract glow: “Love is patient and kind.” It “does not envy or boast,” is not arrogant, rude, self-seeking, or irritable. It “bears all things, believes all things, hopes all things, endures all things”; love never ends.
爱不是抽象的光晕:「爱是恒久忍耐,又有恩慈。」爱「不嫉妒,不自夸,不张狂」,不做害羞的事,不求自己的益处,不轻易发怒,不计算人的恶。爱「凡事包容,凡事相信,凡事盼望,凡事忍耐」;爱是永不止息。
Prophecy and knowledge are partial. “Now we see in a mirror dimly, but then face to face.” The church that boasts in present gifts must remember the coming fullness; “faith, hope, and love abide,” and the greatest is love.
先知所讲的和我们所知道的都是有限。「我们如今彷佛对着镜子观看,模糊不清,到那时就要面对面了。」夸耀现今恩赐的教会,必须记得将来的完全;如今常存的有信、望、爱,其中最大的是爱。
“Pursue love, and earnestly desire the spiritual gifts,” especially intelligible prophecy. Paul would rather speak five words with understanding than ten thousand in a tongue. The rule is simple and searching: “Let all things be done for building up,” and “all things should be done decently and in order.”
「你们要追求爱,也要切慕属灵的恩赐」,尤其要羡慕能使人明白的先知讲道。保罗宁可用悟性说五句教导人的话,强如说万句方言。规则简单却扎心:「凡事都当造就人」,并且「凡事都要规规矩矩地按着次序行」。
Paul delivers what he received: “Christ died for our sins in accordance with the Scriptures,” “he was buried,” and “he was raised on the third day.” He appeared to Cephas, the Twelve, many brothers, James, and last of all to Paul. “By the grace of God I am what I am.”
保罗把所领受的传给他们:「基督照圣经所说,为我们的罪死了」,「而且埋葬了」,又「照圣经所说,第三天复活了」。祂显给矶法、十二使徒、许多弟兄、雅各,末了也显给保罗看。「然而我今日成了何等人,是蒙神的恩才成的。」
Paul pushes the denial to its darkest conclusion: “If Christ has not been raised, then our preaching is in vain and your faith is in vain.” The apostles would be false witnesses, believers still in sins, the dead lost, and Christians “of all people most to be pitied.” But Christ has been raised, the firstfruits of those who sleep.
保罗把否认复活推到最黑的结论:「若基督没有复活,我们所传的便是枉然,你们所信的也是枉然。」使徒就成了妄证的人,信徒仍在罪里,死了的人也灭亡,基督徒「就算比众人更可怜」。但基督已经从死里复活,成为睡了之人初熟的果子。
Resurrection is not escape from the body but the body transformed. “What is sown is perishable; what is raised is imperishable.” As we have borne the image of the man of dust, we shall bear the image of the man of heaven; at the last trumpet, “we shall all be changed.”
复活不是逃离身体,而是身体被改变。「所种的是必朽坏的,复活的是不朽坏的。」我们既有属土的形状,将来也必有属天的形状;末次号筒吹响时,「我们也要改变」。
When the perishable puts on the imperishable, Scripture is fulfilled: “Death is swallowed up in victory.” Paul taunts the last enemy: “O death, where is your victory? O death, where is your sting?” Thanks be to God, who gives victory through our Lord Jesus Christ.
这必朽坏的变成不朽坏时,经上所记「死被得胜吞灭」的话就应验了。保罗向最后的仇敌发出讥诮:「死啊!你得胜的权势在哪里?死啊!你的毒钩在哪里?」感谢神,藉着主耶稣基督使我们得胜。
“Therefore” lands resurrection in ordinary obedience: be steadfast, immovable, always abounding in the Lord’s work. Collections, open doors, many adversaries, travel plans, and greetings all live under the same hope. “Let all that you do be done in love,” because labor in the Lord is not in vain.
「所以」把复活落到日常顺服里:务要坚固,不可摇动,常常竭力多做主工。捐项、敞开的门、许多反对的人、行程和问安,都活在同一个盼望之下。「凡你们所做的都要凭爱心而做」,因为在主里面的劳苦不是徒然的。
Paul blesses “the Father of mercies and God of all comfort,” who comforts us in affliction so we may comfort others. He does not hide the dark: “we were so utterly burdened beyond our strength that we despaired of life itself.” The purpose was to rely not on ourselves but on God who raises the dead.
保罗称颂「发慈悲的父,赐各样安慰的神」,祂在患难中安慰我们,叫我们能安慰别人。他没有遮掩黑暗:「被压太重,力不能胜,甚至连活命的指望都绝了。」这黑暗的用处,是叫人不靠自己,只靠叫死人复活的神。
Paul refuses to peddle God’s word, and calls the Corinthians his letter written on hearts. God makes ministers of a new covenant, “not of the letter but of the Spirit.” When a person turns to the Lord the veil is removed, and “where the Spirit of the Lord is, there is freedom.”
保罗不像许多人为利混乱神的道,并称哥林多人是写在心里的荐信。神叫他们承当新约执事,「不是凭着字句,乃是凭着精意」。人心归主的时候,帕子就除去;「主的灵在哪里,那里就得以自由。」
“We have this treasure in jars of clay,” so the surpassing power is God’s, not ours. “Afflicted in every way, but not crushed; perplexed, but not driven to despair.” Because the unseen glory is weightier than visible affliction, Paul says, “we do not lose heart.”
「我们有这宝贝放在瓦器里」,为显明莫大的能力出于神,不是出于我们。「我们四面受敌,却不被困住;心里作难,却不至失望。」因所不见的荣耀比所见的患难更重,保罗说:「我们不丧胆。」
“If the tent that is our earthly home is destroyed, we have a building from God.” In this tent we groan, not because creation is worthless, but because mortality must be swallowed up by life. Therefore Paul is of good courage and remembers that all must appear before the judgment seat of Christ.
「我们这地上的帐棚若拆毁了,必得神所造的房屋。」在这帐棚里我们叹息,不是因受造无价值,乃因必死的要被生命吞灭。所以保罗坦然无惧,也记得我们凡事都要在基督台前显露出来。
“If anyone is in Christ, he is a new creation.” God reconciles us to Himself through Christ and gives the ministry of reconciliation. As ambassadors, Paul pleads on God’s behalf, climaxing in the exchange: the sinless One was made sin, so that in Him we might become the righteousness of God.
「若有人在基督里,他就是新造的人。」神藉基督使我们与祂和好,又把劝人与祂和好的职分赐给我们。作为基督的使者,保罗替神劝人;高峰是这交换:无罪的替我们成为罪,好叫我们在祂里面成为神的义。
Paul commends the ministry by endurance: afflictions, hardships, beatings, imprisonments. Yet the gospel paradox stands: “as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing everything.” Therefore they must not be unequally yoked and must cleanse themselves in the fear of God.
保罗以忍耐表明职事:患难、穷乏、困苦、鞭打、监禁。福音的反合性却站住:「似乎忧愁,却是常常快乐的;似乎贫穷,却是叫许多人富足的;似乎一无所有,却是样样都有的。」所以他们不可同负不配的轭,并要敬畏神,洁净自己。
Paul’s painful letter made them grieve, and he admits he once regretted it. But “godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death.” Titus’s arrival shows their earnestness and obedience, turning pastoral pain into joy.
保罗先前的严厉书信叫他们忧愁,他承认自己曾经懊悔。但「依着神的意思忧愁,就生出没有后悔的懊悔来,以致得救;但世俗的忧愁是叫人死。」提多带来的消息显明他们的热切与顺服,使牧养的疼痛转为喜乐。
The Macedonians give in “a severe test of affliction,” with abundant joy and extreme poverty overflowing in generosity. They give “beyond their means, of their own accord,” because first “they gave themselves to the Lord.” Their giving mirrors Christ: though rich, He became poor so that by His poverty others become rich.
马其顿人在「患难中受大试炼」时,仍有满足的快乐;在极穷之间显出乐捐的厚恩。他们「过了力量」且甘心乐意,因为先把自己献给主。他们的奉献照出基督:祂本来富足,却为我们成了贫穷,叫我们因祂的贫穷可以成为富足。
“Whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully.” Each must give as decided, not reluctantly or under compulsion, “for God loves a cheerful giver.” God is able to make grace abound, so generosity becomes thanksgiving to God.
「少种的少收,多种的多收,这话是真的。」各人要随本心所酌定的,不要作难,不要勉强,「因为捐得乐意的人是神所喜爱的。」神能将各样恩惠多多加给人,使慷慨变成归给神的感谢。
Paul walks in the flesh but does not wage war according to the flesh. “The weapons of our warfare are not of the flesh,” but have divine power “to destroy strongholds.” Every lofty thing raised against the knowledge of God must fall, and every thought be taken captive to obey Christ; boasting must be in the Lord.
保罗虽然在血气中行事,却不凭血气争战。「我们争战的兵器本不是属血气的」,乃是在神面前有能力,可以攻破坚固营垒。各样拦阻人认识神的自高之事都要倒下,人的心意被夺回顺服基督;夸口的当指着主夸口。
Paul answers the boasting of false apostles with a résumé no careerist would print. “Far greater labors, far more imprisonments, with countless beatings,” shipwrecks, dangers, hunger, cold, and “daily pressure” for the churches. His strange boast is this: “If I must boast, I will boast of the things that show my weakness.”
保罗回应假使徒的夸口,列出一份没有野心家会印出来的履历。「受鞭打是过重的,下监牢是过多的,冒死是屡次有的」,还有船坏、危险、饥寒,以及天天为众教会挂心的压力。他奇特的夸口是:「我若必须自夸,就夸那关乎我软弱的事便了。」
Paul speaks of a man caught up to the third heaven, then immediately of a thorn in the flesh to keep him from conceit. “Three times I pleaded with the Lord” for it to leave. The answer was not removal but a word: “My grace is sufficient for you, for my power is made perfect in weakness.”
保罗说起一个在基督里被提到第三层天的人,随即说有一根刺加在肉体上,免得他过于自高。「为这事,我三次求过主」叫这刺离开。主的回答不是挪开,而是一句话:「我的恩典够你用的,因为我的能力是在人的软弱上显得完全。」
The Corinthians want proof that Christ speaks in Paul; Paul turns the examination back to them. “Examine yourselves, to see whether you are in the faith.” He can do nothing against the truth, only for the truth, and closes with the triune blessing: the grace of Christ, love of God, and fellowship of the Spirit.
哥林多人要凭据看基督是否在保罗里面说话;保罗把省察转回他们身上。「你们总要自己省察有信心没有,也要自己试验。」他不能敌挡真理,只能扶助真理;最后以三一祝福收束:主耶稣基督的恩惠、神的慈爱、圣灵的感动同在。
Paul skips ordinary praise because the gospel itself is at stake: “I am astonished that you are so quickly deserting him who called you in the grace of Christ.” “There is no other” gospel; some are only troubling them and distorting Christ’s gospel. Even if Paul or an angel preached another gospel, “let him be accursed.”
保罗越过惯常称赞,因为福音本身正在被动摇:「我希奇你们这么快离开那藉着基督之恩召你们的。」那「并不是福音」,不过有人搅扰他们,要更改基督的福音。即使保罗自己或天上来的使者传别的福音,也「应当被咒诅」。
Paul’s gospel is not “according to man”; he did not receive it from man, but “through a revelation of Jesus Christ.” His former zeal in Judaism only makes the reversal clearer. The God who set him apart from his mother’s womb was pleased “to reveal his Son” in him, so that Christ might be preached among the nations.
保罗的福音「不是出于人的意思」;他不是从人领受,乃是「从耶稣基督启示来的」。他从前在犹太教中格外热心,反而显明这转向不是人能安排的。那把他从母腹里分别出来的神,乐意「将他儿子启示在我心里」,叫他把基督传在外邦人中。
In Jerusalem, Paul lays the gospel before the acknowledged leaders, not because they created it, but to show one gospel for Jews and Gentiles. Titus, though Greek, is not compelled to be circumcised. James, Cephas, and John give Paul and Barnabas “the right hand of fellowship,” agreeing that grace sends them to the Gentiles.
在耶路撒冷,保罗把所传的福音陈明给有名望的人,不是因他们创造了这福音,乃为显明犹太人与外邦人同有一个福音。同去的提多虽是希腊人,也没有勉强受割礼。雅各、矶法、约翰就向保罗和巴拿巴「用右手行相交之礼」,承认恩典差他们往外邦人那里去。
In Antioch, the issue moves from doctrine to dinner. Cephas once ate with Gentiles, then withdrew for fear of the circumcision party, and “even Barnabas was led astray by their hypocrisy.” Paul opposes him to his face and then names the heart of freedom: “I have been crucified with Christ”; Christ now lives in me.
在安提阿,问题从神学论文走到饭桌。矶法原与外邦人一同吃饭,后来因怕奉割礼的人就退去隔开,「连巴拿巴也随伙装假」。保罗当面抵挡他,随即说出自由的核心:「我已经与基督同钉十字架」;如今活着的不再是我,乃是基督在我里面活着。
Paul cries, “O foolish Galatians! Who has bewitched you?” Christ crucified had been publicly portrayed before their eyes. They received the Spirit not by works of the law but by hearing with faith; to begin by the Spirit and seek perfection by the flesh is to forget Abraham, who “believed God, and it was counted to him as righteousness.”
保罗呼喊:「无知的加拉太人哪……谁又迷惑了你们呢?」耶稣基督钉十字架已经活画在他们眼前。他们受圣灵不是因行律法,乃因听信福音;既靠圣灵入门,却想靠肉身成全,就是忘了亚伯拉罕「信神,这就算为他的义」。
“All who rely on works of the law are under a curse.” The darkest line of the law becomes the place where Christ stands: “Cursed is everyone who is hanged on a tree.” The curse is not canceled by ignoring it; Christ bears it, so Abraham’s blessing may come to the Gentiles.
「凡以行律法为本的,都是被咒诅的。」律法中最黑的一句,成了基督站立的位置:「凡挂在木头上都是被咒诅的。」咒诅不是被忽略取消,乃是由基督承担;因此亚伯拉罕的福可以因基督耶稣临到外邦人。
“Why then the law?” It was added because of transgressions until the promised offspring came. The law was a guardian leading to Christ, so that we might be justified by faith; now baptized into Christ, they have put on Christ, and God sends the Spirit of His Son into hearts crying, “Abba! Father!”
「这样,律法是为什么有的呢?」原是为过犯添上的,等候那蒙应许的子孙来到。律法是训蒙的师傅,引人到基督那里,使人因信称义;如今受洗归入基督的都是披戴基督了,神又差祂儿子的灵进入我们心里,呼叫:「阿爸!父!」
“For freedom Christ has set us free”; therefore stand firm and do not submit again to slavery’s yoke. Circumcision or uncircumcision counts for nothing in Christ Jesus, “but only faith working through love.” Freedom is not an opening for the flesh, but a summons to serve one another through love.
「基督释放了我们,叫我们得以自由」;所以要站立得稳,不要再被奴仆的轭挟制。在基督耶稣里,受割礼不受割礼全无功效,「惟独使人生发仁爱的信心才有功效」。自由不是给情欲开门,乃是呼召人用爱心互相服事。
“Walk by the Spirit, and you will not gratify the desires of the flesh.” The Spirit’s fruit is “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control.” Burdens are to be carried together, sowing is never mocked, and doing good must not grow weary; Paul boasts only in the cross of the Lord Jesus Christ.
「你们当顺着圣灵而行,就不放纵肉体的情欲了。」圣灵所结的果子,就是「仁爱、喜乐、和平、忍耐、恩慈、良善、信实、温柔、节制」。各人的重担要互相担当,人种的是什么收的也是什么;行善不可丧志,保罗只夸我们主耶稣基督的十字架。
Paul begins from heaven: God “has blessed us in Christ with every spiritual blessing in the heavenly places.” Before the foundation of the world, He chose us in Christ to be holy and blameless. In love He predestined adoption, and believers who heard the word of truth were sealed with the promised Holy Spirit.
保罗从天上开篇:神「在基督里曾赐给我们天上各样属灵的福气」。从创立世界以前,祂就在基督里拣选我们,使我们圣洁无瑕疵。又因爱我们,预定我们藉耶稣基督得儿子的名分;听见真理之道并信了基督的人,受了所应许的圣灵为印记。
Paul prays that the Father of glory would give “the Spirit of wisdom and of revelation” so they may know Him. He asks that “the eyes of your hearts” be enlightened to know hope, inheritance, and power. That power is no abstraction: it is the power that raised Christ from the dead.
保罗祷告,求荣耀的父将「智慧和启示的灵」赐给他们,使他们真知道祂。他求神「照明你们心中的眼睛」,叫他们知道恩召的指望、基业的荣耀和向信的人所显的浩大能力。那能力不是抽象概念,正是叫基督从死里复活的能力。
The diagnosis is not sickness but death: “you were dead in the trespasses and sins.” “But God,” rich in mercy and great in love, made us alive together with Christ. Salvation is by grace through faith, not from ourselves and not from works; we are His workmanship, created in Christ Jesus for prepared good works.
诊断不是病重,而是死亡:「你们死在过犯罪恶之中。」转折是「然而神」:祂有丰富怜悯,因爱我们的大爱,便叫我们与基督一同活过来。得救本乎恩,也因着信,不是出于自己,也不是出于行为;我们原是祂的工作,在基督耶稣里造成,为要行神预备的善。
Gentiles once were separated from Christ, “having no hope and without God in the world.” But those once far off are brought near by Christ’s blood. He is our peace, making both one, breaking down the dividing wall, so strangers become fellow citizens and members of God’s household, built on Christ the cornerstone.
外邦人从前与基督无关,「在世上没有指望,没有神」。但从前远离的人,如今靠着基督的血已经得亲近。祂使我们和睦,将两下合而为一,拆毁中间隔断的墙;于是外人和客旅成了与圣徒同国、神家里的人,被建造在基督这房角石上。
The prisoner for the Gentiles bends his knees before the Father. He prays that Christ may dwell in their hearts through faith, that they may be rooted and grounded in love. With all the saints they are to know the breadth and length and height and depth of Christ’s love, and the God who works within can do far more than all we ask or think.
这位为外邦人被囚的使徒,在父面前屈膝。他祷告基督因信住在他们心里,叫他们的爱心有根有基。又愿他们能和众圣徒一同明白基督的爱是何等长阔高深,并知道那在我们心里运行的神,能充充足足成就一切,超过所求所想。
The hinge arrives: “I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling.” Worthy walking begins with humility, gentleness, patience, and bearing with one another in love. Because there is one body, one Spirit, one Lord, one faith, one baptism, the gifts equip saints to build the body and speak truth in love.
全书转轴来到:「我为主被囚的劝你们:既然蒙召,行事为人就当与蒙召的恩相称。」相称的行走从谦虚、温柔、忍耐、用爱心互相宽容开始。因身体只有一个、圣灵只有一个、一主一信一洗,恩赐就为成全圣徒、建立身体,并用爱心说诚实话。
They must “put off your old self” and “put on the new self.” Therefore lies are replaced with truth, anger must not become sin or last until sunset, and no foothold is given to the devil. Rotten talk gives way to words that build up, and bitterness is replaced by kindness, tenderheartedness, and forgiveness as God forgave in Christ.
他们要「脱去你们从前行为上的旧人」,并且「穿上新人」。所以谎言被实话取代,生气不可犯罪、不可含怒到日落,也不可给魔鬼留地步。污秽言语让位给造就人的好话,苦毒、恼恨、忿怒被恩慈、怜悯和彼此饶恕取代,正如神在基督里饶恕了我们。
“At one time you were darkness, but now you are light in the Lord.” Therefore they must walk as children of light and expose unfruitful works of darkness. In evil days, wisdom redeems the time; drunken dissipation is replaced by Spirit-filled singing, thanksgiving, and mutual address in psalms, hymns, and spiritual songs.
「你们从前是暗昧的,但如今在主里面是光明的。」所以行事为人就当像光明的子女,并责备暗昧无益的事。在邪恶世代中,智慧会爱惜光阴;醉酒放荡被圣灵充满所取代,成为诗章、颂词、灵歌中彼此对说、口唱心和地赞美主。
Household life begins with “submitting to one another out of reverence for Christ.” Husbands love wives “as Christ loved the church and gave himself up for her”; this is the great mystery concerning Christ and the church. Children obey in the Lord, fathers do not provoke, and masters remember that both they and servants have one Master in heaven.
家庭生活从「存敬畏基督的心,彼此顺服」开始。丈夫爱妻子,「正如基督爱教会,为教会舍己」;这是极大的奥秘,指着基督和教会说的。儿女在主里听从父母,父亲不要惹儿女的气,主人也不可威吓仆人,因为双方同有一位主在天上。
The final walk is a stand: “Be strong in the Lord and in the strength of his might.” The battle is not against flesh and blood, but against rulers, authorities, and spiritual forces of evil. God’s armor covers truth, righteousness, gospel peace, faith, salvation, and the word; the paragraph ends not with technique but with praying at all times in the Spirit.
最后的行走成为站立:「你们要靠着主,倚赖他的大能大力,作刚强的人。」争战不是与属血气的,乃是与执政的、掌权的、管辖幽暗世界的和属灵气的恶魔。神的军装包括真理、公义、平安福音、信德、救恩和神的道;这段结尾不是战术,而是「靠着圣灵,随时多方祷告祈求,并要在此警醒不倦」。
I want you to know, brothers, that what has happened to me has really served to advance the gospel, so that it has become known throughout the whole imperial guard and to all the rest that my chains are for Christ. Whether in pretense or in truth, Christ is proclaimed, and in that I rejoice. For to me to live is Christ, and to die is gain.
弟兄们，我愿意你们知道，我所遭遇的事更是叫福音兴旺，以致我受的捆锁，在御营全军和其余的人中，已经显明是为基督的缘故。无论是假意，是真心，基督究竟被传开了。为此，我就欢喜。因我活着就是基督，我死了就有益处。
Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him.
你们当以基督耶稣的心为心：他本有神的形像，不以自己与神同等为强夺的，反倒虚己，取了奴仆的形像，成为人的样式；既有人的样子，就自己卑微，存心顺服，以至于死，且死在十字架上。所以神将他升为至高，又赐给他那超乎万名之上的名。
But whatever gain I had, I counted as loss for the sake of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, that I may know him and the power of his resurrection.
只是我先前以为与我有益的，我现在因基督都当作有损的。不但如此，我也将万事当作有损的，因我以认识我主基督耶稣为至宝。我为他已经丢弃万事，看作粪土，为要得着基督，使我认识基督，晓得他复活的大能。
Not that I have already obtained this or am already perfect, but I press on to make it my own. One thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ.
这不是说我已经得着了，已经完全了；我乃是竭力追求。我只有一件事，就是忘记背后，努力面前的，向着标竿直跑，要得神在基督耶稣里从上面召我来得的奖赏。我们却是天上的国民，并且等候救主，就是主耶稣基督从天上降临。
Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus. I have learned in whatever situation I am to be content. I can do all things through him who strengthens me.
应当一无挂虑，只要凡事藉着祷告、祈求，和感谢，将你们所要的告诉神。神所赐出人意外的平安，必在基督耶稣里保守你们的心怀意念。我无论在什么景况都可以知足，这是我已经学会了。我靠着那加给我力量的，凡事都能作。
He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins. We pray that you may be filled with the knowledge of his will so as to walk in a manner worthy of the Lord, fully pleasing to him, bearing fruit in every good work.
他救了我们脱离黑暗的权势，把我们迁到他爱子的国里；我们在爱子里得蒙救赎，罪过得以赦免。愿你们在一切属灵的智慧悟性上，满心知道神的旨意，好叫你们行事为人对得起主，凡事蒙他喜悦，在一切善事上结果子。
He is the image of the invisible God, the firstborn of all creation. For by him all things were created, and in him all things hold together. And he is the head of the body, the church, that in everything he might be preeminent. For in him all the fullness of God was pleased to dwell, making peace by the blood of his cross.
爱子是那不能看见之神的像，是首生的，在一切被造的以先。因为万有都是靠他造的……他在万有之先；万有也靠他而立。他也是教会全体之首……使他可以在凡事上居首位。因为父喜欢叫一切的丰盛在他里面居住，既藉着他在十字架上所流的血成就了和平。
See to it that no one takes you captive by philosophy and empty deceit. For in him the whole fullness of deity dwells bodily. And by canceling the record of debt that stood against us with its legal demands, he set this aside, nailing it to the cross. He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him.
你们要谨慎，恐怕有人用他的理学和虚空的妄言，不照着基督，就把你们掳去。因为神本性一切的丰盛都有形有体地居住在基督里面，又涂抹了在律例上所写攻击我们、有碍于我们的字据，把它撤去，钉在十字架上。既将一切执政的、掌权的掳来，明显给众人看，就仗着十字架夸胜。
If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth. Put to death therefore what is earthly in you. Put on then, as God's chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience. Above all these put on love.
你们若真与基督一同复活，就当求在上面的事……不要思念地上的事。所以，要治死你们在地上的肢体。所以，你们既是神的选民，圣洁蒙爱的人，就要存怜悯、恩慈、谦虚、温柔、忍耐的心。在这一切之外，要存着爱心，爱心就是联络全德的。
Whatever you do, work heartily, as for the Lord and not for men. Continue steadfastly in prayer, being watchful in it with thanksgiving. Walk in wisdom toward outsiders, making the best use of the time. Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person.
无论做什么，都要从心里做，像是给主做的，不是给人做的。你们要恒切祷告，在此警醒感恩。你们要爱惜光阴，用智慧与外人交往。你们的言语要常常带着和气，好像用盐调和，就可知道该怎样回答各人。
We give thanks to God always for all of you, remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ. For when you received the word of God, you accepted it not as the word of men but as what it really is, the word of God. You turned to God from idols to serve the living God, and to wait for his Son from heaven.
在神我们的父面前，不住地记念你们因信心所做的工夫，因爱心所受的劳苦，因盼望我们主耶稣基督所存的忍耐。你们既领受了我们所传神的道，就不以为是人的道，乃以为是神的道。你们是怎样离弃偶像，归向神，要服事那又真又活的神，等候他儿子从天降临。
But we were gentle among you, like a nursing mother taking care of her own children. So, being affectionately desirous of you, we were ready to share with you not only the gospel of God but also our own selves, because you had become very dear to us. For you know how, like a father with his children, we exhorted each one of you and encouraged you.
只在你们中间存心温柔，如同母亲乳养自己的孩子。我们既是这样爱你们，不但愿意将神的福音给你们，连自己的性命也愿意给你们，因你们是我们所亲爱的。你们也知道，我们怎样劝勉你们，安慰你们，嘱咐你们各人，好像父亲待自己的儿女一样。
But we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope. For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air.
论到睡了的人，我们不愿意弟兄们不知道，恐怕你们忧伤，像那些没有指望的人一样。因为主必亲自从天降临，有呼叫的声音和天使长的声音，又有神的号吹响；那在基督里死了的人必先复活。以后我们这活着还存留的人必和他们一同被提到云里，在空中与主相遇。这样，我们就要和主永远同在。
For you yourselves are fully aware that the day of the Lord will come like a thief in the night. But you are not in darkness, brothers, for that day to surprise you like a thief. For you are all children of light, children of the day. We are not of the night or of the darkness. So then let us not sleep, as others do, but let us keep awake and be sober.
主的日子来到，好像夜间的贼一样。弟兄们，你们却不在黑暗里，叫那日子临到你们像贼一样。你们都是光明之子，都是白昼之子。我们不是属黑夜的，也不是属幽暗的。所以我们不要睡觉，像别人一样，总要警醒谨守。
Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you. Do not quench the Spirit. Do not despise prophecies, but test everything; hold fast what is good. Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ.
要常常喜乐，不住地祷告，凡事谢恩；因为这是神在基督耶稣里向你们所定的旨意。不要消灭圣灵的感动……但要凡事察验，善美的要持守。愿赐平安的神亲自使你们全然成圣！愿你们的灵与魂与身子得蒙保守，在主耶稣基督降临的时候，完全无可指责！
We ought always to give thanks to God for you, brothers, as is right, because your faith is growing abundantly, and the love of every one of you for one another is increasing. We boast about you in the churches of God for your steadfastness and faith in all your persecutions and in the afflictions that you are enduring. God is just: he will repay with affliction those who afflict you.
你们的信心格外增长，并且你们众人彼此相爱的心也都充足。甚至我们在神的各教会里为你们夸口，都因你们在所受的一切逼迫患难中，仍旧存忍耐和信心。神既是公义的，就必将患难报应那加患难给你们的人，叫我们主耶稣的名在你们身上得荣耀。
Now concerning the coming of our Lord Jesus Christ, we ask you, brothers, not to be quickly shaken in mind or alarmed, either by a spirit or a spoken word, or a letter seeming to be from us, to the effect that the day of the Lord has come. Let no one deceive you in any way. For that day will not come, unless the rebellion comes first, and the man of lawlessness is revealed, the son of destruction.
我劝你们：无论有灵、有言语、有冒我名的书信，说主的日子现在到了，不要轻易动心，也不要惊慌。不拘用什么法子，你们总不要被他诱惑。因为那日子以前，必有离道反教的事，并有那大罪人，就是沉沦之子，显露出来。
But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the firstfruits to be saved, through sanctification by the Spirit and belief in the truth. So then, brothers, stand firm and hold to the traditions that you were taught by us, either by our spoken word or by our letter. May our Lord Jesus Christ comfort and establish your hearts.
但我们本该常为你们感谢神；因为他从起初拣选了你们，叫你们因信真道，又被圣灵感动，成为圣洁，能以得救。所以，弟兄们，你们要站立得稳，凡所领受的教训，不拘是我们口传的，是信上写的，都要坚守。但愿主在一切善行善言上坚固你们的心！
Now we command you, brothers, in the name of our Lord Jesus Christ, that you keep away from any brother who is walking in idleness and not in accord with the tradition that you received from us. For even when we were with you, we would give you this command: If anyone is not willing to work, let him not eat. As for you, brothers, do not grow weary in doing good.
弟兄们，我们奉主耶稣基督的名吩咐你们，凡有弟兄不按规矩而行，就当远离他。我们在你们中间，未尝不按规矩而行，也未尝白吃人的饭，倒是辛苦劳碌，昼夜做工。若有人不肯做工，就不可吃饭。弟兄们，你们行善不可丧志。
Paul urges Timothy to remain in Ephesus so that he may charge certain persons not to teach any different doctrine. But the aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith. Paul remembers his own mercy: "Christ Jesus came into the world to save sinners, of whom I am the foremost." He received mercy so that in him Christ might display His perfect patience.
保罗劝提摩太留在以弗所，好嘱咐某些人不可传异教。但命令的总归就是爱，这爱是从清洁的心和无亏的良心、无伪的信心生出来的。保罗记念自己蒙的怜悯：「基督耶稣降世，为要拯救罪人。在罪人中我是个罪魁。」他蒙了怜悯，正是要显明基督一切的忍耐。
First of all, then, Paul urges that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions. For God desires all people to be saved and to come to the knowledge of the truth. For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all.
保罗劝提摩太，第一要为万人恳求、祷告、代求、祝谢，为君王和一切在位的也该如此。因为神喜悦人人得救，明白真道。因为只有一位神，在神和人中间，只有一位中保，乃是降世为人的基督耶稣，他舍自己作万人的赎价。
If anyone aspires to the office of overseer, he desires a noble task. An overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach, gentle, not greedy for money. He must manage his own household well, for if someone does not know how to manage his own household, how will he care for God's church?
人若想要得监督的职分，就是羡慕善工。作监督的必须无可指责，只作一个妇人的丈夫，有节制、自守、端正、乐意接待远人、善于教导，不因酒滋事、不打人、只要温和、不争竞、不贪财，好好管理自己的家。人若不知道管理自己的家，焉能照管神的教会呢？
Paul writes these things so that, if delayed, Timothy may know how one ought to behave in the household of God, which is the church of the living God, a pillar and buttress of the truth. Great indeed is the mystery of godliness: He was manifested in the flesh, vindicated by the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory.
保罗写这些信，倘若他耽延日久，提摩太也可以知道在神的家中当怎样行。这家就是永生神的教会，真理的柱石和根基。大哉，敬虔的奥秘！无人不以为然：就是神在肉身显现，被圣灵称义，被天使看见，被传于外邦，被世人信服，被接在荣耀里。
Bodily training is of some value, but godliness is of value in every way, holding promise for the present life and also for the life to come. Paul charges Timothy: "Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity." Practice these things so that all may see your progress.
操练身体，益处还少；惟独敬虔，凡事都有益处，因有今生和来生的应许。保罗嘱咐提摩太：「不可叫人小看你年轻，总要在言语、行为、爱心、信心、清洁上，都作信徒的榜样。」这些事你要殷勤去做，使众人看出你的长进来。
Do not sharply rebuke an older man but encourage him as you would a father, younger men as brothers, older women as mothers, younger women as sisters, in all purity. Care for true widows properly. If anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever.
不可严责老年人，只要劝他如同父亲；劝少年人如同弟兄；劝老年妇女如同母亲；劝少年妇女如同姊妹，总要清清洁洁的。要关照真正的寡妇。人若不看顾亲属，特别是自己家里的人，就是背了真道，比不信的人还不好。
Now there is great gain in godliness with contentment, for we brought nothing into the world, and we cannot take anything out of the world. But if we have food and clothing, with these we will be content. But those who desire to be rich fall into temptation and a snare. For the love of money is a root of all kinds of evils; through this craving some have pierced themselves with many pangs.
然而，敬虔加上知足的心便是大利了；因为我们没有带什么到世上来，也不能带什么去。只要有衣有食，就当知足。但那些想要发财的人，就陷在迷惑、落在网罗里。贪财是万恶之根；有人贪恋钱财，就被引诱离了真道，用许多愁苦把自己刺透了。
But as for you, O man of God, flee these things. Pursue righteousness, godliness, faith, love, steadfastness, gentleness. Fight the good fight of the faith. Take hold of the eternal life to which you were called. As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God.
但你这属神的人要逃避这些事，追求公义、敬虔、信心、爱心、忍耐、温柔。你要为真道打那美好的仗，持定永生。你要嘱咐那些今世富足的人，不要自高，也不要倚靠无定的钱财，只要倚靠神。提摩太啊，你要保守所托付你的。
Paul remembers Timothy's sincere faith, which dwelt first in his grandmother Lois and mother Eunice. For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands, for God gave us a spirit not of fear but of power and love and self-control. Do not be ashamed of the testimony about our Lord or of me his prisoner.
保罗记念提摩太无伪之信，这信先在他外祖母罗以和他母亲友尼基心里。为此提醒你，使你将神藉我按手所给你的恩赐再如火挑旺起来。因为神赐给我们，不是胆怯的心，乃是刚强、仁爱、谨守的心。你不要以给我们的主作见证为耻，也不要以我这为主被囚的为耻。
You then, my child, be strengthened by the grace that is in Christ Jesus. Share in suffering as a good soldier of Christ Jesus, not getting entangled in civilian pursuits. An athlete is not crowned unless he competes according to the rules. It is the hard-working farmer who ought to have the first share of the crops.
你在基督耶稣的恩典上刚强起来。你在许多见证人面前听见的，也要交托那忠心能教导别人的人。你要和我同受苦难，好像基督耶稣的精兵。凡在军中当兵的，不将世务缠身；人若在场上比武，非按规矩就不能得冠冕；劳力的农夫理当先得粮食。
Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth. Avoid irreverent babble. In a great house there are not only vessels of gold and silver but also of wood and clay. If anyone cleanses himself from what is dishonorable, he will be a vessel for honorable use, set apart as holy.
你当竭力在神面前得蒙喜悦，作无愧的工人，按着正意分解真理的道。但要远避世俗的虚谈。在大户人家，不但有金器银器，也有木器瓦器。人若自洁，脱离卑贱的事，就必作贵重的器皿，成为圣洁，合乎主用。
All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work. I charge you in the presence of God and of Christ Jesus: preach the word; be ready in season and out of season; reprove, rebuke, and exhort with complete patience.
你所确信的要存在心里，并且知道你是从小明白圣经。圣经都是神所默示的，于教训、督责、使人归正、教导人学义都是有益的，叫属神的人得以完全，预备行各样的善事。我指着神并基督耶稣嘱咐你：务要传道，无论得时不得时总要专心，并用百般的忍耐教训人。
For I am already being poured out as a drink offering, and the time of my departure has come. I have fought the good fight, I have finished the race, I have kept the faith. Demas has deserted me, but Luke alone is with me. Bring the cloak that I left at Troas, also the books, and above all the parchments. At my first defense no one came to stand by me, but the Lord stood with me.
我现在被浇奠，我离世的时候到了。那美好的仗我已经打过了，当跑的路我已经跑尽了，所信的道我已经守住了。底马贪爱现今的世界，离弃我去了；独有路加在我这里。你来时把特罗亚的那件外衣带来，还有书和皮卷。我初次申诉无人帮助；惟有主站在我旁边，加给我力量。
This is why Paul left Titus in Crete, so that he might put what remained into order and appoint elders in every town. An elder must be blameless, holding firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it. One of the Cretans, a prophet of their own, said: 'Cretans are always liars, evil beasts, lazy gluttons.'
我从前留你在克里特，是要你将那没有办完的事都办整齐了，又照我所吩咐你的在各城设立长老。长老必须无可指责，坚守所教真实的道理，就能将纯正的教训劝化人，又能把争辩的人驳倒。有克里特本地诗人说：「克里特人常说谎话，乃是恶兽，又贪食伤身。」
Teach what accords with sound doctrine. Older men are to be sober-minded, dignified, self-controlled. Older women likewise are to be reverent in behavior, training the young women to love their husbands and children. Urge younger men to be self-controlled. Show yourself in all respects to be a model of good works, so that an opponent may be put to shame, having nothing evil to say.
但你所讲的，总要合乎那纯正的道理。劝老年人要有节制、端庄、自守；劝老年妇女举止端正，教导少年妇女爱丈夫、爱儿女；劝少年人要谨守。你自己凡事要显出善行的榜样，在教训上要正直端庄，言语纯全，叫那反对的人无从毁谤。
For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness.
因为神救众人的恩典已经显明出来，教训我们除去不敬虔的心和世俗的情欲，在今世自守、公义、敬虔度日，等候所盼望的福，并等候至大的神和我们救主耶稣基督的荣耀显现。他为我们舍了自己，要赎我们脱离一切罪恶，又洁净我们，特作自己的子民，热心为善。
For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures. But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit. Charge those who believe to devote themselves to good works.
我们从前也是无知、悖逆、受迷惑、服事各样私欲。但到了神我们救主的恩慈和他向人所施的慈爱显明的时候，他便救了我们；并不是因我们自己所行的义，乃是照他的怜悯，藉着重生的洗和圣灵的更新。使那些已信神的人留心做正经事业。
Paul, a prisoner for Christ Jesus, and Timothy our brother, to Philemon our beloved fellow worker and Apphia and Archippus and the church in your house. I thank my God always when I remember you in my prayers, because I hear of your love and of the faith that you have toward the Lord Jesus and for all the saints. For I have derived much joy and comfort from your love.
为我们主耶稣基督被囚的保罗，同兄弟提摩太，写信给我们所亲爱的同工腓利门，和妹子亚腓亚，并与我们同当兵的亚基布，以及在你家的教会。我祷告的时候提到你，常感谢我的神；因听说你的爱心并你向主耶稣和众圣徒的信心。兄弟啊，我为你的爱心大有快乐，大得安慰，因众圣徒的心从你得了畅快。
Accordingly, though I am bold enough in Christ to command you to do what is required, yet for love's sake I prefer to appeal to you—I, Paul, an old man and now a prisoner also for Christ Jesus. I appeal to you for my child, Onesimus, whose father I became in my imprisonment. Formerly he was useless to you, but now he is indeed useful to you and to me.
我虽然靠着基督能放胆吩咐你合宜的事，然而像我这有年纪的保罗，现在又是为基督耶稣被囚的，宁可凭着爱心求你——就是为我在捆锁中所生的儿子阿尼西母求你。他从前与你没有益处，但如今与你我都有益处。我现在打发他亲自回你那里去；他是我心上的人。
For perhaps this is why he was parted from you for a while, that you might have him back forever, no longer as a bondservant but more than a bondservant, as a beloved brother—especially to me, but how much more to you, both in the flesh and in the Lord. So if you consider me your partner, receive him as you would receive me.
他暂时离开你，或者是叫你永远得着他，不再是奴仆，乃是高过奴仆，是亲爱的兄弟。在我身法是如此，何况在他身上，无论是按肉体，按主说，更是如此。你若以我为同伴，就收纳他，如同收纳我一样。
If he has wronged you at all, or owes you anything, charge that to my account. I, Paul, write this with my own hand: I will repay it—to say nothing of your owing me your own self. Yes, brother, I want some benefit from you in the Lord; refresh my heart in Christ. Confident of your obedience, I write to you, knowing that you will do even more than I say.
他若亏负你，或欠你什么，都归在我的账上；我必偿还。这是我保罗亲笔写的。并不用对你说，连你自己也是亏欠于我。兄弟啊，望你使我在主里因你得快乐，并望你使我的心在基督里得畅快。我写信给你，深信你必顺服，知道你所要行的必过于我所说的。此外你还要给我预备住处。
God, who spoke at various times and in diverse ways in ancient times through the prophets, has in these last days spoken to us by His Son. He is the radiance of God's glory and exact representation of His being, upholding all things by His powerful word. Having purified sins, He sat down at the right hand of the Majesty on high, far superior to angels.
神既在古时藉着众先知多次多方地晓谕列祖，就在这末世藉着他儿子晓谕我们。他是神荣耀所发的光辉，是神本体的真像，常用他权能的命令托住万有；他洗净了人的罪，就坐在高天至大者的右边，所承受的名比天使更尊贵。
Therefore we must pay much closer attention to what we have heard, lest we drift away from it. For if the message declared by angels proved reliable and every transgression received a just retribution, how shall we escape if we neglect such a great salvation? It was declared at first by the Lord and confirmed by those who heard Him.
所以，我们当越发郑重所听见的道理，恐怕我们随流失去。那藉着天使所说的话既是确定的，干犯违逆的都受了该受的报应；我们若忽略这么大的救恩，怎能逃罪呢？这救恩结果是由主亲自讲的，后来是听见的人给我们证实了。
We see Him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death. Since the children share in flesh and blood, He Himself likewise partook of the same things, that through death He might destroy the one who has the power of death, that is, the devil.
惟独见那成为比天使小一点的耶稣，因为受死的苦，就得了尊贵荣耀为冠冕。儿女既同有血肉之体，他也照样亲自成了血肉之体，特要藉着死败坏那掌死权的，就是魔鬼；他自己既然被试探而受苦，就能搭救被试探的人。
Moses was faithful in all God's house as a servant, but Christ is faithful over God's house as a Son. As the Holy Spirit says, "Today, if you hear his voice, do not harden your hearts as in the rebellion." Exhort one another every day, as long as it is called "today," that none of you may be hardened by the deceitfulness of sin.
摩西为仆人，在神的全家诚然尽忠；但基督为儿子，治理神的家。圣灵有话说：「你们今日若听他的话，就不可硬着心，像在旷野惹他发怒、试探他的时候一样。」总要趁着还有今日，天天彼此相劝，免得你们中间有人被罪迷惑，心里就刚硬了。
For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. And no creature is hidden from His sight, but all are naked and exposed to the eyes of Him to whom we must give account.
神的道是活泼的，是有功效的，比一切两刃的剑更快，甚至魂与灵、骨节与骨髓，都能刺入、剖开，连心中的思念和主意都能辨明。并且被造的没有一样在他面前不显然的；原来万物在那与我们有关系的主眼前，都是赤露敞开的。
Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us draw near with confidence.
我们既然有一位已经升入高天尊荣的大祭司，就是神的儿子耶稣，便当持定所承认的道。因我们的大祭司并非不能体恤我们的软弱。他也曾凡事受过试探，与我们一样，只是他没有犯罪。所以，我们只管坦然无惧地来到施恩的宝座前。
In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence. Although he was a son, he learned obedience through what he suffered. Being made perfect, he became the source of eternal salvation.
基督在肉体的时候，既大声哀哭，流泪祷告，恳求那能救他免死的主，就因他的虔诚蒙了应允。他虽然为儿子，还是因所受的苦难学了顺从。他既得以完全，就为凡顺从他的人成了永远得救的根源。
About this we have much to say, and it is hard to explain, since you have become dull of hearing. For though by this time you ought to be teachers, you need someone to teach you again the basic principles. But solid food is for the mature. For it is impossible, in the case of those who have once been enlightened, if they fall away, to restore them again to repentance.
论到麦基洗德，我们有好些话并且难以解明，因为你们听不进去。看你们学习的工夫，本该作师傅，谁知还得有人将神圣言小学的开端另教导你们。惟独长大成人的才能吃干粮。论到那些已经蒙了光照的人，若是离弃道理，就不能叫他们重新懊悔了。
For God is not unjust so as to overlook your work and love. When God made a promise, He guaranteed it with an oath, so that by two unchangeable things, in which it is impossible for God to lie, we might have strong encouragement. We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain.
神并非不公义，竟忘记你们所做的工和你们为他名所显的爱心。神愿意为那承受应许的人格外显明他的旨意是不更改的，就起誓为证；藉这两件不更改的事，神决不能说谎，好叫我们这逃往避难所的人可以大得勉励。我们有这指望，如同灵魂的锚，又坚固又牢靠，且通入幔内。
For this Melchizedek, king of Salem, priest of the Most High God, without father or mother or genealogy, resembles the Son of God. Consequently, Jesus is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them. Such a high priest indeed became us—holy, innocent, unstained.
这麦基洗德就是撒冷王，又是至高神的祭司；他无父，无母，无族谱，无生之始，无命之终，乃是与神的儿子相似。凡靠着他进到神面前的人，他都能拯救到底；因为他是长远活着，替他们祈求。像这样圣洁、无邪恶、无玷污的大祭司，原是与我们合宜的。
Jesus has obtained a ministry that is as much more excellent as the covenant he mediates is better. Quoting Jeremiah 31: "I will put my laws into their minds, and write them on their hearts, and I will be their God, and they shall be my people. I will be merciful toward their iniquities, and I will remember their sins no more."
如今耶稣所得的职任是更美的，正如他作更美之约的中保。主又说：「我要将我的律法放在他们里面，写在他们心上；我要作他们的神，他们要作我的子民。我要宽恕他们的不义，不再记念他们的罪愆。」既说新约，就以前约为旧了。
Even the first covenant had regulations for worship and an earthly place of holiness. Into the second section only the high priest goes, and he but once a year, and not without taking blood. By this the Holy Spirit indicates that the way into the holy places is not yet opened as long as the first section is still standing. It is a parable.
头一层帐幕里有灯台、桌子和陈设饼；第二层帐幕，惟有大祭司一年一次独自进去，没有不带着血的。圣灵用此指明，头一层帐幕仍存的时候，进入至圣所的路还未显明。这些事是现今的一个表样。
When Christ appeared as a high priest, He entered once for all into the holy places, not by means of the blood of goats and calves but by means of His own blood, thus securing an eternal redemption. And just as it is appointed for man to die once, and after that comes judgment, so Christ, having been offered once to bear the sins of many.
但现在基督已经来到，并且不用山羊和牛犊的血，乃用自己的血，只一次进入圣所，成了永远赎罪的事。按着定命，人人都有一死，死后且有审判。像这样，基督既然一次被献，担当了多人的罪，将来要二次显现，与罪无关。
Every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins. But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God. For by a single offering he has perfected for all time those who are being sanctified.
凡祭司天天站着事奉神，屡次献上一样的祭物，这祭物永不能除罪。但基督献了一次永远的赎罪祭，就在神的右边坐下了。因为他一次献祭，便叫那得以成圣的人永远完全。圣灵也对我们作见证说：「我不再记念他们的罪愆和他们的过犯。」
Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way, let us hold fast our hope. And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some. For if we go on sinning deliberately, there no longer remains a sacrifice.
弟兄们，我们既因耶稣的血得以坦然进入至圣所，是藉着他给我们开了一条又新又活的路，从幔子经过，这幔子就是他的身体。又要彼此相顾，激发爱心，勉励行善。你们不可停止聚会，好像那些停止惯了的人，倒要彼此劝勉。
Now faith is the assurance of things hoped for, the conviction of things not seen. For by it the people of old received their commendation. By faith we understand that the universe was created by the word of God. And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and rewards those who seek him.
信就是所望之事的实底，是未见之事的确据。古人在在这信上得了美好的证据。我们因着信，就知道诸世界是藉神话造成的。人非有信，就不能得神的喜悦；因为到神面前来的人必须信有神，且信他赏赐那寻求他的人。
By faith Abraham obeyed when he was called to go out, not knowing where he was going. These all died in faith, not having received the things promised, but having seen them and greeted them from afar, acknowledging that they were strangers and exiles on the earth. They desire a better country, that is, a heavenly one. Therefore God prepared for them a city.
亚伯拉罕因着信，蒙召的时候就遵命出去，往将来要得为业的地方去；出去的时候，还不知往哪里去。这些人都是存着信心死的，并没有得着所应许的，却从远处望见，且欢喜迎接。他们却羡慕一个更美的家乡，就是在天上的。所以神已经给他们预备了一座城。
Others suffered mocking and flogging, and even chains and imprisonment. They were stoned, they were sawn in two, they were killed with the sword. They went about in skins of sheep and goats, destitute, afflicted, mistreated—of whom the world was not worthy. These all, though commended through their faith, did not receive what was promised.
又有人忍受严刑，不肯苟且得释放，为要得着更美的复活。又有人忍受戏弄、鞭打、捆锁、监禁；被石头打死，被锯锯死，受试探，被刀杀……在旷野、山岭、山洞、地穴，飘流无定，本是世界不配有的人。这些人都是因信得了美好的证据，却仍未得着所应许的。
Since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and sin which clings so closely, and run with endurance the race set before us, looking to Jesus, the founder and perfecter of our faith. For the Lord disciplines the one he loves. It yields the peaceful fruit of righteousness to those who have been trained by it.
我们既有这许多的见证人，如同云彩围着我们，就当放下各样的重担，脱去容易缠累我们的罪，存心忍耐，奔那摆在我们前头的路程，仰望为我们信心创始成终的耶稣。因为主所爱的，他必管教；凡管教的事，当时不觉得快乐，后来却结出平安的果子。
Do not neglect to show hospitality to strangers. Keep your life free from love of money, for He has said, "I will never leave you nor forsake you." Jesus Christ is the same yesterday and today and forever. For here we have no lasting city, but we seek the city that is to come. Through Him then let us continually offer up a sacrifice of praise to God.
不可忘记用爱心接待客旅。你们存心不可贪爱钱财，要以自己所有的为足；因为主曾说：「我总不撇下你，也不丢弃你。」耶稣基督昨日、今日、一直到永远，是一样的。我们在这里本没有常存的城，乃是寻求那将来的城。我们应当靠着耶稣，常常以颂赞为祭献给神。
James does not call pain pleasant, but commands tested believers to count it joy because tested faith produces endurance. “If any of you lacks wisdom,” he should ask the generous God without doubting. Trials become a furnace where perseverance grows toward maturity.
雅各不是说痛苦好受,却吩咐受试炼的信徒以为大喜乐,因为信心经过试验就生忍耐。「你们中间若有缺少智慧的」,应当凭信心求那厚赐人的神。试炼成了熔炉,使忍耐走向成全完备。
Temptation must not be blamed on God, for God neither is tempted by evil nor tempts anyone. James traces the dark pregnancy: desire conceives, gives birth to sin, and sin when grown brings forth death. Against that darkness stands the Father of lights, from whom every good and perfect gift descends.
人被试探,不可说是被神试探,因为神不被恶试探,也不试探人。雅各追踪那段黑暗的孕程:私欲牵引诱惑,私欲怀胎生出罪,罪长成就生出死来。与此相对的是众光之父,各样美善和全备赏赐都从祂而来。
“Be quick to hear, slow to speak, slow to anger.” Hearing without doing is self-deception, like a man who studies his face in a mirror and forgets it as soon as he walks away. Pure religion before the Father visits orphans and widows in distress and keeps itself unstained from the world.
「你们各人要快快地听,慢慢地说,慢慢地动怒。」听道却不行道,就是自己欺哄自己,像人在镜前看见本来的面目,走后随即忘了。父面前清洁没有玷污的虔诚,是看顾患难中的孤儿寡妇,并保守自己不沾染世俗。
Faith in the glorious Lord Jesus Christ cannot sit people by jewelry and clothing. If the rich man is honored and the poor man shamed, the church has become judge with evil thoughts. God chooses the poor to be rich in faith, and the royal law still says, “love your neighbor as yourself.”
信奉荣耀的主耶稣基督,就不可按外貌待人。若戴金戒指、穿华美衣服的人得高位,穿肮脏衣服的穷人被羞辱,教会就成了偏心的审判者。神拣选世上的贫穷人使他们在信上富足,至尊的律法仍说:「要爱人如己。」
A hungry brother or naked sister is not helped by warm words alone. “Faith by itself, if it does not have works, is dead”; even demons believe one God and tremble. Abraham’s obedience and Rahab’s risky welcome show that living faith moves, gives, shelters, and obeys.
赤身露体、缺少饮食的弟兄姊妹,不能只靠温暖的话得帮助。「信心若没有行为就是死的」;鬼魔也信神只有一位,却是战惊。亚伯拉罕的顺服和喇合冒险的接待说明,活信心会行动、会给予、会保护、会顺服。
Teachers face stricter judgment because words steer lives. The tongue is small like a bit, a rudder, and a spark, yet “how great a forest is set ablaze by such a small fire.” Blessing and cursing from one mouth should shock the church like bitter and sweet water from one spring.
作师傅的要受更重判断,因为话语会转动人的生命。舌头像嚼环、船舵和火星一样小,却能点着最大的树林。颂赞与咒诅从一个口里出来,本应像一眼泉源流出甜苦两样水一样叫教会震惊。
True wisdom is not loud self-display but meek conduct. Earthly wisdom breeds envy and ambition; wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits. Righteousness is sown in peace by peacemakers.
真智慧不是高声自我展示,而是在智慧的温柔上显出善行。属地智慧生出嫉妒分争;从上头来的智慧先是清洁,后是和平、温良柔顺,满有怜悯,多结善果。使人和平的,是用和平栽种义果。
James asks where quarrels come from and points not first to circumstances but to passions at war within. They ask and do not receive because they ask wrongly; friendship with the world makes one an enemy of God. Yet “he gives more grace,” so the proud must humble themselves, resist the devil, and draw near to God.
雅各问争战斗殴从哪里来,首先不是指向环境,而是指向百体中战斗的私欲。他们求也得不着,因为妄求;与世俗为友就是与神为敌。然而「他赐更多的恩典」,所以骄傲的人要谦卑,抵挡魔鬼,亲近神。
The merchant boasts of tomorrow’s city, year, business, and profit, yet does not know tomorrow. “You are a mist that appears for a little time and then vanishes.” Therefore plans must bow and say, “If the Lord wills,” while the rich who withhold wages are warned that the cries of workers reach the Lord.
商人夸口今天明天往某城去、住一年、做买卖得利,其实明天如何并不知道。「你们原来是一片云雾,出现少时就不见了。」所以计划要俯伏说「主若愿意」;同时,亏欠工人工价的富足人也被警告,工人的冤声已入主耳。
James ends with patient endurance until the Lord comes, like a farmer waiting for the precious crop and the rains. Suffering calls for prayer, joy for praise, sickness for elders and intercession. Confession, mutual prayer, Elijah’s example, and restoring a wanderer show a community that waits actively.
雅各以忍耐等候主来作结,如农夫等候地里宝贵出产和秋雨春雨。受苦的该祷告,喜乐的该歌颂,有病的该请长老奉主名祷告。彼此认罪、互相代求、以利亚的例子和挽回迷路者,显明等候中的群体并不被动。
Peter blesses the Father who, according to great mercy, caused us to be born again “to a living hope” through Jesus’ resurrection. The inheritance is imperishable, undefiled, and unfading, kept in heaven. Present grief in trials tests faith like gold, yet they love Christ though they have not seen Him.
彼得称颂父神照自己的大怜悯,藉耶稣基督从死里复活,重生了我们,叫我们有「活泼的盼望」。这基业不能朽坏、不能玷污、不能衰残,为信徒存留在天上。如今百般试炼中的暂时忧愁,试验信心如火炼金子;他们虽没有见过基督,却是爱祂。
Those who call God Father must live their exile in reverent fear. They were ransomed not with perishable silver or gold, but “with the precious blood of Christ,” like a spotless lamb. Therefore purified hearts must love one another earnestly from the heart.
称神为父的人,要存敬畏的心度寄居的日子。他们得赎不是凭能坏的金银,乃是凭「基督的宝血」,如同无瑕疵、无玷污羔羊的血。所以被真理洁净的心,要从心里彼此切实相爱。
Christ is the living Stone rejected by men but chosen and precious to God. Coming to Him, believers become living stones, built into a spiritual house and holy priesthood. Once not a people, now they are God’s people, chosen to proclaim Him who called them from darkness into marvelous light.
基督是活石,被人所弃,却被神拣选宝贵。信徒来到祂面前,也像活石,被建造成为灵宫,作圣洁的祭司。从前算不得子民,如今却作了神的子民,被拣选为要宣扬那召他们出黑暗入奇妙光明者的美德。
As sojourners, they must keep honorable conduct among the nations. Their calling is patterned after Christ: He suffered, leaving an example that they should follow His steps. “When he was reviled, he did not revile in return”; He entrusted Himself to the righteous Judge, and by His wounds they were healed.
作为客旅寄居者,他们在外邦人中要品行端正。他们的蒙召以基督为样式:祂为他们受苦,留下榜样,叫他们跟随祂的脚踪行。「他被骂不还口;受害不说威吓的话」,只将自己交托那按公义审判人的主;因祂受的鞭伤,他们便得了医治。
Peter speaks to households under pressure, beginning with beauty that does not fade. The hidden person of the heart, “a gentle and quiet spirit,” is precious to God. Husbands must live with understanding and honor their wives as co-heirs of life, so that their prayers are not hindered.
彼得对压力中的家庭说话,先讲那不能衰残的妆饰。心中隐藏的人,就是「温柔安静的心」,在神面前极宝贵。丈夫也要按情理同住,敬重妻子为一同承受生命之恩的人,免得祷告受阻。
Even if they suffer for righteousness, they are blessed. “In your hearts honor Christ the Lord as holy,” and always be prepared to answer anyone asking the reason for the hope within. The answer must come with gentleness and fear, because Christ also suffered once for sins to bring us to God.
即使为义受苦,他们也是有福的。「只要心里尊主基督为圣」,有人问心中盼望的缘由,就要常作准备回答。回答要带着温柔和敬畏,因为基督也曾一次为罪受苦,义的代替不义的,为要引我们到神面前。
“Do not be surprised at the fiery trial” as though something strange were happening. To share Christ’s sufferings is to await joy at His glory; those insulted for Christ’s name are blessed. Meanwhile love covers sins, gifts serve one another, and suffering souls entrust themselves to the faithful Creator while doing good.
「有火炼的试验临到你们,不要以为奇怪」,好像遭遇非常的事。与基督一同受苦,就是等候祂荣耀显现时的欢喜;为基督的名受辱骂的人是有福的。同时,爱遮掩许多罪,恩赐彼此服事,照神旨意受苦的人一心为善,把灵魂交与信实的造化之主。
Peter, witness of Christ’s sufferings, exhorts elders to shepherd God’s flock. They must not serve under compulsion, greed, or domineering control, but willingly, eagerly, and as examples. When the Chief Shepherd appears, the unfading crown of glory will answer hidden faithfulness.
彼得作为基督受苦的见证,劝同作长老的人牧养神的群羊。照管不可出于勉强、贪财或辖制,乃要甘心、乐意,作群羊的榜样。到了牧长显现的时候,那永不衰残的荣耀冠冕要回应隐藏的忠心。
The suffering church must humble itself under God’s mighty hand and cast every anxiety on Him because He cares. Yet tenderness does not cancel watchfulness: the devil prowls like a roaring lion, seeking someone to devour. They resist with firm faith, knowing the brotherhood worldwide suffers too, and the God of all grace will restore, confirm, strengthen, and establish.
受苦的教会要自卑在神大能的手下,将一切忧虑卸给神,因为祂顾念他们。但温柔的眷顾不取消警醒:魔鬼如同吼叫的狮子,遍地游行,寻找可吞吃的人。他们要用坚固的信心抵挡,知道世上的众弟兄也经历这样的苦难;赐诸般恩典的神必要亲自成全、坚固、赐力量。
God’s divine power has granted everything for life and godliness, and believers become partakers of the divine nature. Therefore they must make every effort: add virtue to faith, knowledge to virtue, self-control, steadfastness, godliness, brotherly affection, and love. Grace produces diligence, not drift.
神的神能已将一切关乎生命和虔敬的事赐给信徒,叫他们与神的性情有分。所以他们要分外殷勤:有了信心加上德行,德行加上知识,又加节制、忍耐、虔敬、爱弟兄的心和爱众人的心。恩典生出殷勤,不是漂流。
Peter did not follow cleverly devised myths when he proclaimed Christ’s power and coming. He was an eyewitness of majesty and heard the voice on the holy mountain. Even so, prophecy is no private invention; men spoke from God as they were carried along by the Holy Spirit.
彼得传讲主耶稣基督的大能和降临,不是随从乖巧捏造的虚言。他亲眼见过主的威荣,也在圣山亲自听见从天上出来的声音。并且,预言不是随私意解说或出于人意,乃是人被圣灵感动,说出神的话来。
As false prophets arose before, false teachers will secretly bring destructive heresies. Many will follow their sensuality, truth will be blasphemed, and greed will use fabricated words for profit. Noah, Sodom, and Balaam warn that promised freedom can mask slavery to corruption.
从前有假先知起来,将来也有假师傅私自引进陷害人的异端。许多人随从他们邪淫的行为,真道因他们被毁谤,贪心又用捏造的话在信徒身上取利。挪亚、所多玛和巴兰都成了鉴戒:应许人自由的,自己可能正作败坏的奴仆。
Scoffers read delay as failure: “Where is the promise of his coming?” Peter teaches the church how to read divine time: with the Lord one day is as a thousand years, and a thousand years as one day. The promise is not slow; the seeming gap is patience, because God is not wishing any to perish but all to repent.
好讥诮的人把迟延读成失约:「主要降临的应许在哪里呢?」彼得教会怎样读神的时间:主看一日如千年,千年如一日。应许不是耽延;人抱怨的空白其实是宽容,因为神不愿有一人沉沦,乃愿人人都悔改。
The day of the Lord will come like a thief, and the present order will be exposed. Since all these things are to be dissolved, holy and godly lives are the only sensible way to wait. Believers look for new heavens and a new earth where righteousness dwells, and grow in the grace and knowledge of Christ.
主的日子要像贼来到,现今的一切都要显露并销化。既然这一切都要如此,圣洁敬虔就是唯一清醒的等候方式。信徒照祂的应许盼望新天新地,有义居在其中,并要在主救主耶稣基督的恩典和知识上有长进。
John begins with what was heard, seen, looked upon, and touched concerning the Word of life. The incarnation is not an idea but apostolic witness. What they saw and heard they proclaim so the church may share fellowship with the Father and His Son, and joy may be complete.
约翰从所听见、所看见、亲眼看过、亲手摸过的生命之道开始。道成肉身不是观念,而是使徒见证。他们将所看见、所听见的传给教会,使人和父并祂儿子耶稣基督相交,并使喜乐充足。
“God is light, and in him is no darkness at all.” To claim fellowship while walking in darkness is a lie, but walking in the light brings fellowship and cleansing by Jesus’ blood. The darkest self-deception is to say we have no sin; confession meets a God who is faithful and just to forgive.
「神就是光,在他毫无黑暗。」若说与神相交,却仍在黑暗里行,就是说谎;在光明中行,就彼此相交,祂儿子耶稣的血也洗净一切罪。最深的自欺是说自己无罪;认罪的人遇见的是信实、公义、必要赦免并洗净的神。
If anyone sins, “we have an advocate with the Father, Jesus Christ the righteous,” and He is the propitiation for sins. Knowing Him is tested by keeping His commandments and walking as He walked. The old command is new because the darkness is passing away and the true light already shines.
若有人犯罪,「在父那里我们有一位中保,就是那义者耶稣基督」,祂为罪作了挽回祭。认识祂要由遵守命令、照主所行的去行来检验。这条旧命令又是新的,因为黑暗渐渐过去,真光已经照耀。
John writes to forgiven children, fathers who know Him from the beginning, and strong young people who overcome the evil one. Then comes the warning: do not love the world or the things in the world. Its desires and pride are passing away, but whoever does God’s will abides forever.
约翰写给罪藉主名得赦免的小子、认识从起初原有者的父老,以及胜过恶者的少年人。接着是警告:不要爱世界和世界上的事。肉体的情欲、眼目的情欲、今生的骄傲都要过去,惟独遵行神旨意的是永远常存。
“See what kind of love the Father has given to us, that we should be called children of God.” Believers truly are His children, though what they will be has not yet appeared. The hope of seeing Christ and becoming like Him purifies life now.
「你看父赐给我们是何等的慈爱,使我们得称为神的儿女。」信徒也真是祂的儿女,虽然将来如何还未显明。必得见基督真体、必要像祂的指望,现在就洁净人的生活。
Love is defined by the cross: “He laid down his life for us,” so we ought to lay down our lives for the brothers. Closing the heart against a needy brother exposes empty words. “Little children, let us not love in word or talk but in deed and in truth,” and even when our heart condemns us, God is greater than our heart.
爱由十字架定义:「主为我们舍命,我们从此就知道何为爱」,所以我们也当为弟兄舍命。看见弟兄穷乏却塞住怜恤的心,显出口头爱的空洞。「小子们哪,我们相爱,不要只在言语和舌头上,总要在行为和诚实上」;即使我们的心责备我们,神比我们的心大。
Not every spirit is to be believed; many false prophets have gone out. The test is Christological: every spirit confessing Jesus Christ come in the flesh is from God. The children of God overcome because “he who is in you is greater than he who is in the world.”
一切的灵不可都信,因为许多假先知已经出来。试验的核心是基督论:凡灵认耶稣基督是成了肉身来的,就是出于神。属神的小子已经胜过他们,因为「那在你们里面的,比那在世界上的更大」。
“Beloved, let us love one another, for love is from God.” God is love, and that love is revealed not in our initiative but in His sending the Son as propitiation for sins. Perfect love casts out fear, and anyone who claims to love God while hating a brother is lying.
「亲爱的弟兄啊,我们应当彼此相爱,因为爱是从神来的。」神就是爱,这爱不是先从我们发起,乃是神差祂儿子为我们的罪作挽回祭。完全的爱把惧怕除去;若有人说爱神却恨弟兄,就是说谎话。
Everyone who believes that Jesus is the Christ has been born of God, and faith is the victory that overcomes the world. Life is found in the Son: “Whoever has the Son has life.” John writes so believers may know they have eternal life, ask according to God’s will, and keep themselves from idols.
凡信耶稣是基督的,都是从神而生;使我们胜过世界的,就是我们的信心。生命在子里面:「人有了神的儿子就有生命」。约翰写这些话,要叫信奉神儿子之名的人知道自己有永生,照神旨意祈求,并自守远避偶像。
The elder writes to the elect lady and her children, loved “in truth.” His joy is to find her children walking in truth, according to the Father’s commandment. Love is not a new invention: “that we love one another,” and love walks according to His commandments.
长老写信给蒙拣选的太太和她的儿女,就是他在真理中所爱的。他因见她的儿女照父所受的命令遵行真理而甚欢喜。爱不是新发明:「我们大家要彼此相爱」;而爱就是照祂命令行。
Many deceivers deny Jesus Christ coming in the flesh, so love must learn boundaries. “Watch yourselves,” John says, lest the work be lost. If anyone does not bring this teaching, they must not receive him into the house or greet him as a teacher, even though John longs to speak face to face.
许多迷惑人的不认耶稣基督是成了肉身来的,所以爱必须学习界线。约翰说:「你们要小心」,免得失去所做的工。若有人不是传这教训,就不要接他到家里,也不要问他的安,虽然约翰仍盼望当面谈论,使喜乐满足。
To Gaius, John writes with affection and joy: “I have no greater joy than to hear that my children are walking in the truth.” His faithful hospitality to traveling brothers makes him a fellow worker for the truth. Receiving true workers is not mere politeness; it is partnership in the mission.
约翰带着爱与喜乐写给该犹:「我听见我的儿女们按真理而行,我的喜乐就没有比这个大的。」他忠心接待作客旅的弟兄,使自己与他们一同为真理做工。接待真正的工人不是客气,乃是参与使命。
Diotrephes loves to be first and refuses apostolic fellowship. He slanders, refuses to welcome brothers, blocks those who would welcome them, and puts them out of the church. John distinguishes two refusals: rejecting false teachers is faithfulness, but rejecting brothers to guard control is sickness; some things still need face-to-face correction.
丢特腓好为首,不接待使徒的同工。他用恶言妄论,自己不接待弟兄,也禁止愿意接待的人,甚至赶出教会。约翰区分两种不接待:拒绝异教教师是忠心,拒绝弟兄以把持地盘是病;有些事仍需要当面纠正。
Jude wanted to write about the common salvation, but urgency changed the letter. He must appeal to them “to contend for the faith once for all delivered to the saints.” Certain people have crept in, ungodly people who turn grace into sensuality and deny the only Master and Lord, Jesus Christ.
犹大本想尽心写信论共同得救恩,但紧急情况改变了这封信。他不得不劝他们「要为从前一次交付圣徒的真道竭力地争辩」。有些不虔诚的人偷着进来,把神的恩变作放纵情欲的机会,并且不认独一的主宰、我们的主耶稣基督。
Jude piles up warnings: the unbelieving generation after the exodus, angels who abandoned their proper dwelling, and Sodom and Gomorrah. The intruders follow the way of Cain, rush into Balaam’s error for gain, and perish in Korah’s rebellion. Old judgments become present warning signs.
犹大堆叠鉴戒:出埃及后不信的那一代、不守本位离开住处的天使、所多玛和蛾摩拉。那些混入者走该隐的道路,为利往巴兰的错谬里直奔,又在可拉的背叛中灭亡。古老的审判成了眼前的警示牌。
Even Michael the archangel, disputing with the devil over Moses’ body, did not presume to pronounce a blasphemous judgment, but said, “The Lord rebuke you.” The false teachers revile what they do not understand. Jude’s images are severe — hidden reefs, waterless clouds, fruitless trees — yet his example teaches restraint in contending.
连天使长米迦勒为摩西的尸首与魔鬼争辩时,尚且不敢用毁谤的话罪责他,只说:「主责备你吧!」假师傅却毁谤他们所不知道的。犹大的图像极重:爱席中的礁石、没有雨的云彩、秋天没有果子的树;但争辩真道的例子仍教人节制。
Beloved believers must respond differently: build themselves up in the most holy faith, pray in the Holy Spirit, keep themselves in God’s love, and wait for Christ’s mercy unto eternal life. They must show mercy to doubters, snatch others from the fire, and show fearful mercy without sharing defilement.
亲爱的弟兄却要有不同回应:在至圣的真道上造就自己,在圣灵里祷告,保守自己常在神的爱中,仰望主耶稣基督的怜悯直到永生。他们要怜悯疑惑的人,把有些人从火中抢出来,也要存惧怕的心怜悯,却不沾染污秽。
The emergency letter ends not with panic but doxology. God is able to keep His people from stumbling and to present them blameless before His glory with great joy. Glory, majesty, dominion, and authority belong to the only God our Savior through Jesus Christ, before all time, now, and forever.
这封紧急警报信不是以恐慌结束,而是以颂赞结束。神能保守祂的百姓不失脚,叫他们无瑕无疵、欢欢喜喜站在祂荣耀之前。荣耀、威严、能力、权柄,都藉着耶稣基督归与我们的救主独一的神,从万古以前并现今直到永永远远。
The revelation of Jesus Christ, which God gave him to show to his servants the things that must soon take place. Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear and keep what is written in it. John, your brother who shares in the tribulation and kingdom and patient endurance, was on the island called Patmos on the Lord's Day.
耶稣基督的启示，就是神赐给他，叫他将必要快成的事指示他的众仆人。念这书上预言的和那些听见又遵守其中所记载的，都是有福的。我约翰就是你们的弟兄，和你们在耶稣的患难、国度、忍耐里一同有分，为神的道并为给耶稣作的见证，曾在那名叫拔摩的海岛上。当主日，我被圣灵感动。
I turned to see the voice and saw seven golden lampstands, and in the midst of the lampstands one like a son of man. His eyes were like a flame of fire, his feet like burnished bronze, and in his right hand he held seven stars. When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying: "Fear not, I am the first and the last."
我转过身来，要看是谁发声与我说话；既转过来，就看见七个金灯台；灯台中间有一位好像人子。眼目如同火焰、脚好像在炉中锻炼光明的铜；右手拿着七星，口中出来一把两刃的利剑。我一看见，就仆倒在他脚前，像死了一样。他用右手按着我说：不要惧怕！我是首先的，我是末后的。
To Ephesus: 'I know your works, your toil and endurance, but I have this against you, that you have abandoned the love you had at first. Remember from where you have fallen; repent and do the works you did at first.' To Smyrna: 'Be faithful unto death, and I will give you the crown of life.' To Pergamum: 'I know where you dwell, where Satan's throne is.'
以弗所：我知道你的劳碌、忍耐、不能容忍恶人——「然而有一件事我要责备你，就是你把起初的爱心离弃了。所以，应当回想你是从哪里坠落的，并要悔改，行起初所行的事。」士每拿：「你务要至死忠心，我就赐给你那生命的冠冕。」别迦摩：「我知道你的居所，就是有撒但座位之处。」
Sardis: 'You have the reputation of being alive, but you are dead.' Philadelphia: 'I have set before you an open door, which no one can shut.' Laodicea: 'Because you are lukewarm, I will spit you out of my mouth. You say, I am rich, and do not realize you are wretched, pitiable, poor, blind, and naked. Behold, I stand at the door and knock.'
撒狄：「按名你是活的，其实是死的。」非拉铁非：「我在你面前给你一个敞开的门，是无人能关的。」老底嘉：「你既如温水，也不冷也不热，所以我必从我口中把你吐出去。你说：我是富足，已经发了财；却不知道你是那困苦、可怜、贫穷、瞎眼、赤身的。看哪，我站在门外叩门。」
He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will grant to eat of the tree of life, to give hidden manna and a white stone, authority over the nations, white garments, to make him a pillar in the temple of my God, and to sit with me on my throne, as I also conquered and sat down with my Father.
圣灵向众教会所说的话，凡有耳的，就应当听！七个「得胜的」应许：吃生命树的果子、不受第二次死的害、隐藏的吗哪与白石新名、赐他权柄制伏列国与晨星、穿白衣名字留在生命册上、作神殿中的柱子、与我一同坐在我的宝座上。
After this I looked, and behold, a door standing open in heaven! And the first voice said, "Come up here, and I will show you what must take place after this." At once I was in the Spirit, and behold, a throne stood in heaven, with one seated on the throne. Around the throne was a rainbow that had the appearance of an emerald, and twenty-four elders wearing golden crowns.
此后，我观看，见天上有门开了。我听见声音说：你上到这里来，我要将以后必成的事指示你。我立刻被圣灵感动，见有一个宝座安置在天上，又有一位坐在宝座上。宝座周围有虹好像绿宝石；二十四位长老坐在二十四个座位上，身穿白衣，头上戴着金冠冕。
And the four living creatures, each of them with six wings, are full of eyes all around and within, and day and night they never cease to say, "Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!" And whenever the living creatures give glory, the twenty-four elders fall down and cast their crowns before the throne.
宝座前如同玻璃海。四活物各有六个翅膀，遍体内外都满了眼睛；他们昼夜不住地说：圣哉！圣哉！圣哉！主神是昔在、今在、以后永在的全能者。二十四位长老把他们的冠冕放在宝座前说：我们的主，我们的神，你是配得荣耀、尊贵、权柄的！
Then I saw in the right hand of him who was seated on the throne a scroll written within and on the back, sealed with seven seals. And a mighty angel proclaimed, "Who is worthy to open the scroll and break its seals?" And no one in heaven or on earth was able to open the scroll. So I began to weep loudly because no one was found worthy.
我看见坐宝座的右手中有书卷，里外都写着字，用七印封严了。有力的天使大声宣传说：有谁配展开那书卷，揭开那七印呢？在天上、地上、地底下，没有能展开、能观看那书卷的。因为没有配展开、配观看那书卷的，我就大哭。
And one of the elders said to me, "Weep no more; behold, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals." And between the throne and the four living creatures I saw a Lamb standing, as though it had been slain. He went and took the scroll from the right hand of him who was seated on the throne.
长老中有一位对我说：不要哭！看哪，犹大支派中的狮子，大卫的根，他已得胜，能以展开那书卷，揭开那七印。我又看见宝座与四活物，并长老之中有羔羊站立，像是被杀过的。这羔羊前拿了书卷。
And they sang a new song, saying, "Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God." Then I heard myriads of myriads of angels saying, "Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!"
他们唱新歌说：你配拿书卷，配揭开七印；因为你曾被杀，用自己的血从各族、各方、各民、各国中买了人来，叫他们归于神，又叫他们成为国民，作祭司归于神。千千万万的天使同声说：曾被杀的羔羊是配得权柄、丰富、智慧、能力、尊贵、荣耀、颂赞的！
The Lamb opened the seals: four horses rode forth. When he opened the fifth seal, I saw under the altar the souls of those who had been slain for the word of God. They cried out, "O Sovereign Lord, holy and true, how long before you will judge and avenge our blood?" Then they were each given a white robe and told to rest a little longer.
羔羊揭开七印：四匹马出来。揭开第五印，我看见在祭坛底下，有为神的道、并为作见证被杀之人的灵魂，大声喊着说：圣洁真实的主啊，你不审判住在地上的人，给我们伸流血的冤，要等到几时呢？于是有白衣赐给他们各人，又有话对他们说，还要安息片时。
I saw a great multitude that no one could number, from every nation, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands. These are the ones coming out of the great tribulation. They have washed their robes in the blood of the Lamb. God will wipe away every tear from their eyes.
我观看，见有许多的人，没有人能数过来，是从各国、各族、各民、各方来的，站在宝座和羔羊面前，身穿白衣，手拿棕树枝。这些人是从大患难中出来的，曾用羔羊的血把衣裳洗白净了。他们不再饥，不再渴；宝座中的羔羊必牧养他们，神也必擦去他们一切的眼泪。
When the Lamb opened the seventh seal, there was silence in heaven for about half an hour. An angel came with a golden censer, and the smoke of the incense with the prayers of the saints rose before God. Then the angel filled the censer with fire from the altar and threw it on the earth. And the seven angels blew their seven trumpets.
揭开第七印，天上寂静约有二刻。另有一位天使拿着金香炉来，有许多香赐给他，要和众圣徒的祈祷一同献在宝座前的金坛上。那香的烟和众圣徒的祈祷从天使的手中一同升到神面前。天使拿香炉盛满坛上的火倒在地上；七位天使吹号。
I saw another mighty angel coming down from heaven, holding a little scroll open in his hand. A voice said, "Take it and eat it; it will make your stomach bitter, but in your mouth it will be sweet as honey." I took the scroll and ate it. It was sweet as honey, but when I had eaten it my stomach was made bitter. "You must again prophesy."
我又看见另有一位大力的天使从天降下，手里拿着小书卷展开。声音说：你拿着吃尽了，便叫你肚子发苦，然而在你口中要甜如蜜。我从天使手中把小书卷接过来，吃尽了，在我口中果然甜如蜜，吃了以后，肚子觉得发苦。你必指着多民多国再说预言。
Two witnesses prophesied for 1,260 days, were killed, and after three and a half days, breath from God entered them and they stood up. Then the seventh angel blew his trumpet, and loud voices in heaven said, "The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever."
两个见证人传道一千二百六十天，被兽杀了，尸首停在街上三天半，有生气从神那里进入他们里面，他们就站起来。第七位天使吹号，天上有大声音说：世上的国成了我主和主基督的国；他要作王，直到永永远远。二十四位长老俯伏敬拜。
A great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet. Another sign appeared: a great red dragon stood before the woman who was about to give birth, so that when she bore her child he might devour it. She gave birth to a male child, who is to rule all the nations. But her child was caught up to God and to his throne.
天上现出大异象来：有一个妇人身披日头，脚踏月亮，头戴十二星的冠冕。又有一条大红龙站在那将要生产的妇人面前，等她生产之后，要吞吃她的孩子。妇人生了一个男孩子，是将来要用铁杖辖管万国的；她的孩子被提到神宝座那里去了。
War arose in heaven: Michael and his angels fought against the dragon. The great dragon was thrown down, that ancient serpent, called the devil and Satan. And I heard a loud voice saying, "Now the salvation and power have come! And they have conquered him by the blood of the Lamb and by the word of their testimony, for they loved not their lives even unto death."
在天上就有了争战：米迦勒同他的使者与龙争战。大龙就是那古蛇，名叫魔鬼，又叫撒但，是迷惑普天下的。弟兄胜过他，是因羔羊的血和自己所见证的道。他们虽至于死，也不爱惜性命。魔鬼知道自己的时候不多，就气忿忿地下到你们那里去了。
I saw a beast rising out of the sea, and another beast out of the earth. Men worshiped the dragon and the beast, saying, "Who is like the beast?" Here is a call for the endurance and faith of the saints. It causes all to be marked on the right hand or the forehead, so that no one can buy or sell unless he has the mark, the name of the beast.
从海中上来的兽、从地中上来的兽；众人拜龙也拜兽说：谁能比这兽，谁能与它交战呢？圣徒的忍耐和信心就是在此。第二只兽叫众人在右手或额上受一个印记；除了那受印记、有了兽名或有兽名数目的，都不得做买卖。在这里有智慧。
Then I looked, and behold, on Mount Zion stood the Lamb, and with him 144,000 who had his name and his Father's name written on their foreheads. And they were singing a new song before the throne. These are the ones who follow the Lamb wherever he goes. These have been redeemed from mankind as firstfruits for God and the Lamb.
我又观看，见羔羊站在锡安山，同他又有十四万四千人，都有他的名和他父的名写在额上。我听见从天上有声音，他们在宝座前唱歌，仿佛是新歌；除了从地上买来的那十四万四千人以外，没有人能学这歌。羔羊无论往哪里去，他们都跟随他。
I saw another angel flying directly overhead, with an eternal gospel to proclaim: "Fear God and give him glory!" A second angel said, "Fallen, fallen is Babylon!" A third angel warned against worshiping the beast. "Here is a call for the endurance of the saints. Blessed are the dead who die in the Lord from now on!" Then the harvest of the earth was reaped.
第一位天使有永远的福音要传给住在地上的人说：应当敬畏神，将荣耀归给他！因他施行审判的时候已经到了。第二位宣告巴比伦倾倒；第三位警告拜兽的人。圣徒的忍耐就在此；他们是守神诫命和耶稣真道的。从今以后，在主里面而死的人有福了！地上的庄稼被收割。
I saw what appeared to be a sea of glass mingled with fire—and also those who had conquered the beast and its image standing beside the sea of glass, holding harps of God. And they sing the song of Moses and the song of the Lamb, saying, "Great and amazing are your deeds, O Lord God the Almighty! Just and true are your ways, O King of the nations!"
我又看见在天上有异象，大而且奇，就是七位天使掌管末了的七灾。我看见仿佛有玻璃海，其中有火搀杂。那些胜了兽的人站在玻璃海上，拿着神的琴，唱摩西的歌和羔羊的歌说：主神全能者啊，你的作为大哉！奇哉！万世之王啊，你的道途义哉！诚哉！
Then I heard a loud voice from the temple telling the seven angels, "Go and pour out on the earth the seven bowls of the wrath of God." The bowls were poured out on the earth, sea, rivers, sun, and the throne of the beast. The seventh angel poured his bowl into the air, and a loud voice came out of the temple, from the throne, saying, "It is done!"
七位天使把盛满神大怒的七个金碗倒在地上、海里、江河、日头、兽的座位、幼发拉底、空中。我听见祭坛中有声音说：主啊，昔在、今在的圣者，你这样判断是公义的！第七碗倾下时有大声音从宝座出来说：成了！
An angel carried me away in the Spirit into a wilderness, and I saw a woman sitting on a scarlet beast. The woman was arrayed in purple and scarlet, adorned with gold and jewels, holding in her hand a golden cup full of abominations. On her forehead was written: "Babylon the great." The Lamb will conquer them, for he is Lord of lords and King of kings.
我被圣灵感动，天使带我到旷野去，我就看见一个女人骑在朱红色的兽上；身穿紫色和朱红色的衣服，用金子宝石珍珠为妆饰，手拿金杯。额上有名写着：奥秘哉！大巴比伦。羔羊必胜过他们，因为羔羊是万主之主、万王之王；同着羔羊的也必得胜。
Fallen, fallen is Babylon the great! "Come out of her, my people, lest you take part in her sins." And the merchants of the earth weep and mourn for her, since no one buys their cargo anymore—gold, silver, fine linen, wine, oil... and human souls. In a single hour all this wealth has been laid waste. But heaven rejoices over her judgment.
巴比伦大城倾倒了！倾倒了！我的民哪，你们要从那城出来，免得与她一同有罪。地上的客商为她哭泣悲哀，因为没有人再买他们的货物了——金、银、宝石、珍珠……最后一项是奴仆、人口。一时之间，这么大的富厚就归于无有了！天上众人却欢呼。
I heard what seemed to be the voice of a great multitude crying out, "Hallelujah! For the Lord our God the Almighty reigns! Let us rejoice and exult, for the marriage of the Lamb has come." Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True. On his robe and on his thigh he has a name written, King of kings and Lord of lords.
此后，我听见好像群众在天上大声说：哈利路亚！救恩、荣耀、权能都属乎我们的神！因为羔羊婚娶的时候到了，新妇也自己预备好了。我观看，见天开了。有一匹白马，骑在马上的称为诚信真实，他审判、争战都按着公义。在他衣服和大腿上有名写着说：万王之王，万主之主。
Then I saw a great white throne and him who was seated on it. From his presence earth and sky fled away. And I saw the dead, great and small, standing before the throne, and books were opened. Then another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to what they had done. Death and Hades were thrown into the lake of fire.
我又看见一个白色的大宝座与坐在上面的；从他面前天地都逃避，再无可见之处了。我又看见死了的人，无论大小，都站在宝座前。案卷展开了，并且另有一卷展开，就是生命册。死了的人都凭着这些案卷所记载的，照他们所行的受审判。死亡和阴间也被扔在火湖里。
Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice saying, "Behold, the dwelling place of God is with man. He will wipe away every tear from their eyes, and death shall be no more."
我又看见一个新天新地，因为先前的天地已经过去了。我又看见圣城新耶路撒冷由神那里从天而降，预备好了，就如新妇妆饰整齐，等候丈夫。看哪，神的帐幕在人间。他要与人同住，神要亲自与他们同在。神要擦去他们一切的眼泪；不再有死亡，也不再有悲哀、哭号、疼痛。看哪，我将一切都更新了！
And he showed me the holy city Jerusalem coming down out of heaven from God, having the glory of God, its radiance like a most rare jewel. And I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb.
城中有神的荣耀；城的光辉如同极贵的宝石，好像碧玉，明如水晶。十二门、十二根基。我未见城内有殿，因主神全能者和羔羊为城的殿。那城内又不用日月光照，因有神的荣耀光照，又有羔羊为城的灯。列国要在城的光里行走，那里原没有黑夜。
Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb through the middle of the street of the city. On either side of the river, the tree of life with its twelve kinds of fruit, yield its fruit each month. The leaves of the tree were for the healing of the nations. No longer will there be anything accursed.
天使又指示我在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。在河这边与那边有生命树，结十二样果子，每月都结果子；树上的叶子乃为医治万民。以后再没有咒诅。在那里不再有黑夜；因为主神要光照他们。他们要作王，直到永永远远。
Behold, I am coming soon! I am the Alpha and the Omega, the first and the last, the beginning and the end. The Spirit and the Bride say, "Come." And let the one who hears say, "Come." And let the one who is thirsty come; let the one who desires take the water of life without price. He who testifies to these things says, "Surely I am coming soon." Amen. Come, Lord Jesus!
看哪，我必快来！我是阿拉法，我是俄梅戛；我是首先的，我是末后的；我是初，我是终。圣灵和新妇都说：来！听见的人也该说：来！口渴的人也当来；愿意的，都可以白白取生命的水喝。证明这事的说：是了，我必快来！阿们！主耶稣啊，我愿你来！愿主耶稣的恩惠常与众圣徒同在。