Matthew
Chapter 8
1 1 When Jesus came down from the mountain, great crowds followed him.
耶稣从山上下来，有许多群众跟随他。
2 And then a leper 2 approached, did him homage, and said, ＂Lord, if you wish, you can make me clean.＂
看，有一个癞病人前来叩拜耶稣说：＂主！你若愿意，就能洁净我。＂
3 He stretched out his hand, touched him, and said, ＂I will do it. Be made clean.＂ His leprosy was cleansed immediately.
耶稣就伸手抚摸他说：“我愿意，你洁净了吧！”他的癞病立刻就洁净了。
4 3 Then Jesus said to him, ＂See that you tell no one, but go show yourself to the priest, and offer the gift that Moses prescribed; that will be proof for them.＂
耶稣对他说：“小心，不要对任何人说！但去叫司祭检验你，献上梅瑟所规定的礼物，给他们当做证据。”
5 4 When he entered Capernaum, 5 a centurion approached him and appealed to him,
耶稣进了葛法翁，有一位百夫长来到他跟前，求他说：
6 saying, ＂Lord, my servant is lying at home paralyzed, suffering dreadfully.＂
“主！我的仆人瘫痪了，躺在家里，疼痛的很厉害。”
7 He said to him, ＂I will come and cure him.＂
耶稣对他说：“我去治好他。”
8 The centurion said in reply, 6 ＂Lord, I am not worthy to have you enter under my roof; only say the word and my servant will be healed.
百夫长答说：“主！我不堪当你到舍下来，你只要说一句话，我的仆人就会好的。
9 For I too am a person subject to authority, with soldiers subject to me. And I say to one, ‘Go,' and he goes; and to another, ‘Come here,' and he comes; and to my slave, ‘Do this,' and he does it.＂
因为我虽是属人权下的人，但是我也有士兵属我权下；我对这个说：你去，他就去；对另一个说：你来，他就来；对我的奴仆说：你作这个，他就作。”
10 When Jesus heard this, he was amazed and said to those following him, ＂Amen, I say to you, in no one in Israel 7 have I found such faith.
耶稣听了，非常詑异，就对跟随的人说：“我实在告诉你们：在以色列我从未遇见过一个人，有这样大的信心。
11 I say to you, 8 many will come from the east and the west, and will recline with Abraham, Isaac, and Jacob at the banquet in the kingdom of heaven,
我给你们说：将有许多人从东方和西方来，同亚巴郎、依撒格和雅各伯在天国里一起坐席；
12 but the children of the kingdom will be driven out into the outer darkness, where there will be wailing and grinding of teeth.＂
本国的子民，反要被驱逐到外边黑暗里；那里要有哀号和切齿。”
13 And Jesus said to the centurion, ＂You may go; as you have believed, let it be done for you.＂ And at that very hour (his) servant was healed.
耶稣遂对百夫长说：“你回去，就照你所信的，给你成就吧！”仆人就在那时刻痊愈了。
14 9 Jesus entered the house of Peter, and saw his mother-in-law lying in bed with a fever.
耶稣来到伯多禄家里，看见伯多禄的岳母躺着发烧，
15 He touched her hand, the fever left her, and she rose and waited on him. 〃
就摸了她的手，热症就从她身上退了。她便起来伺候他。
16 When it was evening, they brought him many who were possessed by demons, and he drove out the spirits by a word 10 and cured all the sick,
到了晚上，人们给他送来了许多附魔的人，他一句话就驱逐了恶神；治好了一切有病的人。
17 to fulfill what had been said by Isaiah the prophet: 11 ＂He took away our infirmities and bore our diseases.＂
这样，就应验了那藉依撒依亚先知所说的话：‘他承受我们的脆弱，担荷了我们的疾病。’
18 12 13 When Jesus saw a crowd around him, he gave orders to cross to the other side.
耶稣看见许多群众围着自己，就吩咐往对岸去。
19 A scribe approached and said to him, ＂Teacher, 14 I will follow you wherever you go.＂
有一位经师前来，对他说：“师傅，你不论往那里去，我要跟随你。”
20 Jesus answered him, ＂Foxes have dens and birds of the sky have nests, but the Son of Man 15 has nowhere to rest his head.＂
耶稣给他说：“狐狸有穴，天上的飞鸟有巢，但是人子却没有枕头的地方。”
21 Another of (his) disciples said to him, ＂Lord, let me go first and bury my father.＂
门徒中有一个对他说：“主，请许我先去埋葬我的父亲。”
22 16 But Jesus answered him, ＂Follow me, and let the dead bury their dead.＂
耶稣对他说：“你跟随我罢！任凭死人去埋葬他们的死人！”
23 17 He got into a boat and his disciples followed him.
耶稣上了船，他的门徒跟随着他。
24 Suddenly a violent storm 18 came up on the sea, so that the boat was being swamped by waves; but he was asleep.
忽然海里起了大震荡，以致那船为浪所掩盖，耶稣却睡着了。
25 They came and woke him, saying, ＂Lord, save us! 19 We are perishing!＂
他们遂前来唤醒他说：“主！救命啊！我们要丧亡了。”
26 He said to them, ＂Why are you terrified, O you of little faith?＂ 20 Then he got up, rebuked the winds and the sea, and there was great calm.
耶稣对他们说：“小信德的人啊！你们为什么胆怯？”就起来叱责风和海，遂大为平静。
27 The men were amazed and said, ＂What sort of man is this, whom even the winds and the sea obey?＂
那些人惊讶说：“这是怎样的一个人呢？竟连风和海也听从他！”
28 When he came to the other side, to the territory of the Gadarenes, 21 two demoniacs who were coming from the tombs met him. They were so savage that no one could travel by that road.
耶稣来到对岸加达辣人的地方，有两个附魔的人从坟墓里走出，向他走来；他们异常凶猛，以致没有人能从那条路上经过。
29 They cried out, ＂What have you to do with us, 22 Son of God? Have you come here to torment us before the appointed time?＂
他们喊说：“天主子，我们与你有什么相干？时期还没有到，你就来这里苦害我们吗？”
30 Some distance away a herd of many swine was feeding. 23
离他们很远，有一大群猪正在牧放。
31 The demons pleaded with him, ＂If you drive us out, send us into the herd of swine.＂
魔鬼恳求耶稣说：“你若驱逐我们，就赶我们进入猪群吧！”
32 And he said to them, ＂Go then!＂ They came out and entered the swine, and the whole herd rushed down the steep bank into the sea where they drowned.
耶稣对他们说：“去吧！”魔鬼就出来进入猪内；忽然全群猪从山崖上直冲入海，死在水里。
33 The swineherds ran away, and when they came to the town they reported everything, including what had happened to the demoniacs.
放猪的便逃走，来到城里，把这一切和附魔人的事都报告了。
34 Thereupon the whole town came out to meet Jesus, and when they saw him they begged him to leave their district.
全城的人就出来会见耶稣，一见了他，就求他离开他们的境界。
Footnotes(注解)
1 [8:1-9:38] This narrative section of the second book of the gospel is composed of nine miracle stories, most of which are found in Mark, although Matthew does not follow the Marcan order and abbreviates the stories radically. The stories are arranged in three groups of three, each group followed by a section composed principally of sayings of Jesus about discipleship. Matthew 9:35 is an almost verbatim repetition of Matthew 4:23. Each speaks of Jesus' teaching, preaching, and healing. The teaching and preaching form the content of Matthew 5-7; the healing, that of Matthew 8-9. Some scholars speak of a portrayal of Jesus as ＂Messiah of the Word＂ in Matthew 5-7 and ＂Messiah of the Deed＂ in Matthew 8-9. That is accurate so far as it goes, but there is also a strong emphasis on discipleship in Matthew 8-9; these chapters have not only christological but ecclesiological import.
2 [2] A leper: see the note on Mark 1:40.
3 [4] Cf Lev 14:2-9. That will be proof for them: the Greek can also mean ＂that will be proof against them.＂ It is not clear whether them refers to the priests or the people.
4 [5-13] This story comes from Q (see Luke 7:1-10) and is also reflected in John 4:46-54. The similarity between the Q story and the Johannine is due to a common oral tradition, not to a common literary source. As in the later story of the daughter of the Canaanite woman (Matthew 15:21-28) Jesus here breaks with his usual procedure of ministering only to Israelites and anticipates the mission to the Gentiles.
5 [5] A centurion: a military officer commanding a hundred men. He was probably in the service of Herod Antipas, tetrarch of Galilee; see the note on Matthew 14:1.
6 [8-9] Acquainted by his position with the force of a command, the centurion expresses faith in the power of Jesus' mere word.
7 [10] In no one in Israel: there is good textual attestation (e.g., Codex Sinaiticus) for a reading identical with that of Luke 7:9, ＂not even in Israel.＂ But that seems to be due to a harmonization of Matthew with Luke.
8 [11-12] Matthew inserts into the story a Q saying (see Luke 13:28-29) about the entrance of Gentiles into the kingdom and the exclusion of those Israelites who, though descended from the patriarchs and members of the chosen nation (the children of the kingdom), refused to believe in Jesus. There will be wailing and grinding of teeth: the first occurrence of a phrase used frequently in this gospel to describe final condemnation (Matthew 13:42, 50; 22:13; 24:51; 25:30). It is found elsewhere in the New Testament only in Luke 13:28.
9 [14-15] Cf Mark 1:29-31. Unlike Mark, Matthew has no implied request by others for the woman's cure. Jesus acts on his own initiative, and the cured woman rises and waits not on ＂them＂ (Mark 1:31) but on him.
10 [16] By a word: a Matthean addition to Mark 1:34; cf 8:8.
11 [17] This fulfillment citation from Isaiah 53:4 follows the MT, not the LXX. The prophet speaks of the Servant of the Lord who suffers vicariously for the sins (＂infirmities＂) of others; Matthew takes the infirmities as physical afflictions.
12 [18-22] This passage between the first and second series of miracles about following Jesus is taken from Q (see Luke 9:57-62). The third of the three sayings found in the source is absent from Matthew.
13 [18] The other side: i.e., of the Sea of Galilee.
14 [19] Teacher: for Matthew, this designation of Jesus is true, for he has Jesus using it of himself (Matthew 10:24, 25; 23:8; 26:18), yet when it is used of him by others they are either his opponents (Matthew 9:11; 12:38; 17:24; 22:16, 24, 36) or, as here and in Matthew 19:16, well-disposed persons who cannot see more deeply. Thus it reveals an inadequate recognition of who Jesus is.
15 [20] Son of Man: see the note on Mark 8:31. This is the first occurrence in Matthew of a term that appears in the New Testament only in sayings of Jesus, except for Acts 7:56 and possibly Matthew 9:6 (Mark 2:10; Luke 5:24). In Matthew it refers to Jesus in his ministry (seven times, as here), in his passion and resurrection (nine times, e.g., Matthew 17:22), and in his glorious coming at the end of the age (thirteen times, e.g., Matthew 24:30).
16 [22] Let the dead bury their dead: the demand of Jesus overrides what both the Jewish and the Hellenistic world regarded as a filial obligation of the highest importance. See the note on Luke 9:60.
17 [23] His disciples followed him: the first miracle in the second group (Matthew 8:23-9:8) is introduced by a verse that links it with the preceding sayings by the catchword ＂follow.＂ In Mark the initiative in entering the boat is taken by the disciples (Mark 4:35-41); here, Jesus enters first and the disciples follow.
18 [24] Storm: literally, ＂earthquake,＂ a word commonly used in apocalyptic literature for the shaking of the old world when God brings in his kingdom. All the synoptics use it in depicting the events preceding the parousia of the Son of Man (Matthew 24:7; Mark 13:8; Luke 21:11). Matthew has introduced it here and in his account of the death and resurrection of Jesus (Matthew 27:51-54; 28:2).
19 [25] The reverent plea of the disciples contrasts sharply with their reproach of Jesus in Mark 4:38.
20 [26] You of little faith: see the note on Matthew 6:30. Great calm: Jesus' calming the sea may be meant to recall the Old Testament theme of God's control over the chaotic waters (Psalm 65:8; 89:10; 93:3-4; 107:29).
21 [28] Gadarenes: this is the reading of Codex Vaticanus, supported by other important textual witnesses. The original reading of Codex Sinaiticus was Gazarenes, later changed to Gergesenes, and a few versions have Gerasenes. Each of these readings points to a different territory connected, respectively, with the cities Gadara, Gergesa, and Gerasa (modern Jerash). There is the same confusion of readings in the parallel texts, Mark 5:1 and Luke 8:26; there the best reading seems to be ＂Gerasenes,＂ whereas ＂Gadarenes＂ is probably the original reading in Matthew. The town of Gadara was about five miles southeast of the Sea of Galilee, and Josephus (Life 9:42) refers to it as possessing territory that lay on that sea. Two demoniacs: Mark (5:1-20) has one.
22 [29] What have you to do with us?: see the note on John 2:4. Before the appointed time: the notion that evil spirits were allowed by God to afflict human beings until the time of the final judgment is found in Enoch 16:1 and Jubilees 10:7-10.
23 [30] The tending of pigs, animals considered unclean by Mosaic law (Lev 11:6-7), indicates that the population was Gentile.