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天主教中英对照(新约)列表
·Matthew Chapter 1(玛窦福音)
·Matthew Chapter 2
·Matthew Chapter 3
·Matthew Chapter 4
·Matthew Chapter 5
·Matthew Chapter 6
·Matthew Chapter 7
·Matthew Chapter 8
·Matthew Chapter 9
·Matthew Chapter 10
·Matthew Chapter 11
·Matthew Chapter 12
·Matthew Chapter 13
·Matthew Chapter 14
·Matthew Chapter 15
·Matthew Chapter 16
·Matthew Chapter 17
·Matthew Chapter 18
·Matthew Chapter 19
·Matthew Chapter 20
·Matthew Chapter 21
·Matthew Chapter 22
·Matthew Chapter 23
·Matthew Chapter 24
·Matthew Chapter 25
·Matthew Chapter 26
·Matthew Chapter 27
·Mark Chapter 1(玛尔谷福音)
·Mark Chapter 2
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·Mark Chapter 6
·Mark Chapter 7
·Mark Chapter 8
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·Mark Chapter 12
·Mark Chapter 13
·Mark Chapter 14
·Mark Chapter 15
·Mark Chapter 16
·Luke Chapter 1(路加福音)
·Luke Chapter 2
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·Luke Chapter 5
·Luke Chapter 6
·Luke Chapter 7
·Luke Chapter 8
·Luke Chapter 9
·Luke Chapter 10
·Luke Chapter 11
·Luke Chapter 12
·Luke Chapter 13
·Luke Chapter 14
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·Luke Chapter 17
·Luke Chapter 18
·Luke Chapter 19
·Luke Chapter 20
·Luke Chapter 21
·Luke Chapter 22
·Luke Chapter 23
·Luke Chapter 24
·John Chapter 1(若望福音)
·John Chapter 2
·John Chapter 3
·John Chapter 4
·John Chapter 5
·John Chapter 6
·John Chapter 7
·John Chapter 8
·John Chapter 9
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·John Chapter 11
·John Chapter 12
·John Chapter 13
·John Chapter 14
·John Chapter 15
·John Chapter 16
·John Chapter 17
·John Chapter 18
·John Chapter 19
·John Chapter 20
·John Chapter 21
·Acts Chapter 1(宗徒大事录)
·Acts Chapter 2
·Acts Chapter 3
·Acts Chapter 4
·Acts Chapter 5
·Acts Chapter 6
·Acts Chapter 7
·Acts Chapter 8
·Acts Chapter 9
·Acts Chapter 10
·Acts Chapter 11
·Acts Chapter 12
·Acts Chapter 13
·Acts Chapter 14
·Acts Chapter 15
·Acts Chapter 16
·Acts Chapter 17
·Acts Chapter 18
·Acts Chapter 19
·Acts Chapter 20
·Acts Chapter 21
·Acts Chapter 22
·Acts Chapter 23
·Acts Chapter 24
·Acts Chapter 25
·Acts Chapter 26
·Acts Chapter 27
·Acts Chapter 28
·Romans Chapter 1(罗马人书)
·Romans Chapter 2
·Romans Chapter 3
·Romans Chapter 4
·Romans Chapter 5
·Romans Chapter 6
·Romans Chapter 7
·Romans Chapter 8
·Romans Chapter 9
·Romans Chapter 10
·Romans Chapter 11
·Romans Chapter 12
·Romans Chapter 13
·Romans Chapter 14
·Romans Chapter 15
·Romans Chapter 16
·1 Corinthians Chapter 1[格前]
·1 Corinthians Chapter 2
·1 Corinthians Chapter 3
·1 Corinthians Chapter 4
·1 Corinthians Chapter 5
·1 Corinthians Chapter 6
·1 Corinthians Chapter 7
·1 Corinthians Chapter 8
·1 Corinthians Chapter 9
·1 Corinthians Chapter 10
·1 Corinthians Chapter 11
·1 Corinthians Chapter 12
·1 Corinthians Chapter 13
·1 Corinthians Chapter 14
·1 Corinthians Chapter 15
·1 Corinthians Chapter 16
·2 Corinthians Chapter 1[格后]
·2 Corinthians Chapter 2
·2 Corinthians Chapter 3
·2 Corinthians Chapter 4
·2 Corinthians Chapter 5
·2 Corinthians Chapter 6
·2 Corinthians Chapter 7
·2 Corinthians Chapter 8
·2 Corinthians Chapter 9
·2 Corinthians Chapter 10
·2 Corinthians Chapter 11
·2 Corinthians Chapter 12
·2 Corinthians Chapter 13
·Galatians Chapter 1迦拉达书
·Galatians Chapter 2
·Galatians Chapter 3
·Galatians Chapter 4
·Galatians Chapter 5
·Galatians Chapter 6
·Ephesians Chapter 1厄弗所书
·Ephesians Chapter 2
·Ephesians Chapter 3
·Ephesians Chapter 4
·Ephesians Chapter 5
·Ephesians Chapter 6
·Philippians Chapter 1斐理伯书
·Philippians Chapter 2
·Philippians Chapter 3
·Philippians Chapter 4
·Colossians Chapter 1哥罗森书
·Colossians Chapter 2
·Colossians Chapter 3
·Colossians Chapter 4
·1 Thessalonians Chapter 1[得前
·1 Thessalonians Chapter 2
·1 Thessalonians Chapter 3
·1 Thessalonians Chapter 4
·1 Thessalonians Chapter 5
·2 Thessalonians Chapter 1[得后
·2 Thessalonians Chapter 2
·2 Thessalonians Chapter 3
·1 Timothy Chapter 1弟茂德前书
·1 Timothy Chapter 2
·1 Timothy Chapter 3
·1 Timothy Chapter 4
·1 Timothy Chapter 5
·1 Timothy Chapter 6
·2 Timothy Chapter 1弟茂德后书
·2 Timothy Chapter 2
·2 Timothy Chapter 3
·2 Timothy Chapter 4
·Titus Chapter 1弟铎书
·Titus Chapter 2
·Titus Chapter 3
·Philemon 费肋孟书
·Hebrews Chapter 1希伯来书
·Hebrews Chapter 2
·Hebrews Chapter 3
·Hebrews Chapter 4
·Hebrews Chapter 5
·Hebrews Chapter 6
·Hebrews Chapter 7
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·Hebrews Chapter 10
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·Hebrews Chapter 12
·Hebrews Chapter 13
·James Chapter 1雅各伯书
·James Chapter 2
·James Chapter 3
·James Chapter 4
·James Chapter 5
·Matthew Chapter 28
·1 Peter Chapter 1伯多禄前书
·1 Peter Chapter 2
·1 Peter Chapter 3
·1 Peter Chapter 4
·1 Peter Chapter 5
·2 Peter Chapter 1伯多禄后书
·2 Peter Chapter 2
·2 Peter Chapter 3
·1 John Chapter 1若望一书
·1 John Chapter 2
·1 John Chapter 3
·1 John Chapter 4
·1 John Chapter 5
·2 John 若望二书
·3 John 若望三书
·Jude 犹达书
·Revelation Chapter 1若望默示录
·Revelation Chapter 2
·Revelation Chapter 3
·Revelation Chapter 4
·Revelation Chapter 5
·Revelation Chapter 6
·Revelation Chapter 7
·Revelation Chapter 8
·Revelation Chapter 9
·Revelation Chapter 10
·Revelation Chapter 11
·Revelation Chapter 12
·Revelation Chapter 13
·Revelation Chapter 14
·Revelation Chapter 15
·Revelation Chapter 16
·Revelation Chapter 17
·Revelation Chapter 18
·Revelation Chapter 19
·Revelation Chapter 20
·Revelation Chapter 21
·Revelation Chapter 22
「我的民因无知识而灭亡。你弃掉知识,我也必弃掉你,使你不再给我作祭司。」
Matthew Chapter 24
Matthew Chapter 24
浏览次数:2315 更新时间:2009/6/7
 
 
 

Matthew
Chapter 24

1 1 Jesus left the temple area and was going away, when his disciples approached him to point out the temple buildings.

耶稣由圣殿里出来前行,门徒前来把圣殿的建筑指给他看。

2 2 He said to them in reply, You see all these things, do you not? Amen, I say to you, there will not be left here a stone upon another stone that will not be thrown down.

耶稣回答他们说:"你们不是看见这一切吗?我实在告诉你们:将来这里决没有一块石头,留在另一块石头上,而不被拆毁的。"

3 As he was sitting on the Mount of Olives, 3 the disciples approached him privately and said, Tell us, when will this happen, and what sign will there be of your coming, and of the end of the age?

他在橄榄山上坐着的时候,门徒前来私下对他说:"请告诉我们:什么时候要发生这些事?又什么是你来临和时代穷尽的先兆?

4 4 Jesus said to them in reply, See that no one deceives you.

耶稣回答说:"你们要谨慎,免得有人欺骗你们,

5 For many will come in my name, saying,I am the Messiah,' and they will deceive many.

因为将有许多人假冒我的名字来说:我就是默西亚;他们要欺骗许多人。

6 You will hear of wars 5 and reports of wars; see that you are not alarmed, for these things must happen, but it will not yet be the end.

你们要听到战争和战争的风声。小心,不要惊慌!因为这是必须发生的,但还不是结局,

7 Nation will rise against nation, and kingdom against kingdom; there will be famines and earthquakes from place to place.

因为民族要起来攻击民族,国家要起来攻击国家;并且到处要有饥荒、瘟疫和地震。

8 6 All these are the beginning of the labor pains.

但是,这一切只是痛苦的开始。

9 7 Then they will hand you over to persecution, and they will kill you. You will be hated by all nations because of my name.

那时,人要交付你们去受刑,要杀害你们;你们为了我的名字,要为各民族所憎恨。

10 And then many will be led into sin; they will betray and hate one another.

那时,必有许多人要跌倒,互相出卖,互相仇恨;

11 Many false prophets will arise and deceive many;

许多假先知要起来,欺骗许多人;

12 and because of the increase of evildoing, the love of many will grow cold.

由于罪恶的增加,许多人的爱情必要冷淡。

13 But the one who perseveres to the end will be saved.

唯独坚持到底的,才可得救。

14 And this gospel of the kingdom will be preached throughout the world as a witness to all nations, 8 and then the end will come.

天国的福音必先在全世界宣讲,给万民作证,然后结局才会来到。

15 9 When you see the desolating abomination 10 spoken of through Daniel the prophet standing in the holy place (let the reader understand),

所以,几时你们见到达尼尔所说的招致荒凉的可憎之物已立于圣地,──读者应明白:

16 then those in Judea must flee 11 to the mountains,

那时在犹太的,该逃往山中;

17 12 a person on the housetop must not go down to get things out of his house,

在屋顶上的,不要下来,从自己的屋里,取什么东西;

18 a person in the field must not return to get his cloak.

在田野里的,也不要回来取他的外衣。

19 Woe to pregnant women and nursing mothers in those days.

在那些日子内,怀孕的和哺乳的,是有祸的。

20 13 Pray that your flight not be in winter or on the sabbath,

你们当祈祷,不要叫你们的逃遁遇到冬天或安息日。

21 14 for at that time there will be great tribulation, such as has not been since the beginning of the world until now, nor ever will be.

因为那时必有大灾难,是从宇宙开始,直到如今从未有过的,将来也不会再有;

22 And if those days had not been shortened, no one would be saved; but for the sake of the elect they will be shortened.

并且那些时日如不缩短,凡有血肉的,都不会得救;但为了那些被选的,那些时日,必将缩短。

23 If anyone says to you then, Look, here is the Messiah!' or,There he is!' do not believe it.

那时,若有人对你们说:看,默西亚在这里,或说:在那里!你们不要相信,

24 False messiahs and false prophets will arise, and they will perform signs and wonders so great as to deceive, if that were possible, even the elect.

因为将有假默西亚和假先知兴起,行大奇迹和异迹,以致如果可能,连被选的人也要被欺骗。

25 Behold, I have told it to you beforehand.

看,我预先告诉了你们。

26 So if they say to you, 'He is in the desert,' do not go out there; if they say, 'He is in the inner rooms,' do not believe it. 15

为此,如果有人对你们说:看,他在旷野。你们不要出来。或说:看,在内室。你们也不要相信。

27 For just as lightning comes from the east and is seen as far as the west, so will the coming of the Son of Man be.

因为如同闪电从东方发出,直照到西方,人子的来临也要这样。

28 Wherever the corpse is, there the vultures will gather.

无论在那里有死尸,老鹰就聚集在那里。

29 16 Immediately after the tribulation of those days, the sun will be darkened, and the moon will not give its light, and the stars will fall from the sky, and the powers of the heavens will be shaken.

那些时日的灾难一过,立时太阳就要昏暗,月亮也不发光,星辰要从天上坠下,天上的万象也要动摇。

30 And then the sign of the Son of Man 17 will appear in heaven, and all the tribes of the earth will mourn, and they will see the Son of Man coming upon the clouds of heaven with power and great glory.

那时,人子的记号要出现天上;地上所有的种族,都要哀号,要看见人子带着威能和大光荣,乘着天上的云彩降来。

31 And he will send out his angels 18 with a trumpet blast, and they will gather his elect from the four winds, from one end of the heavens to the other.

他要派遣他的天使,用发出洪声的号角,由四方,从天这边到天那边,聚集他所拣选的人。

32 19 Learn a lesson from the fig tree. When its branch becomes tender and sprouts leaves, you know that summer is near.

你们应该由无花果取个比喻:几时它的枝条已经发嫩,叶子出生了,你们就知道夏天近了。

33 In the same way, when you see all these things, know that he is near, at the gates.

同样,你们几时看见这一切,你们就该知道他已近了,就在门口。

34 Amen, I say to you, this generation 20 will not pass away until all these things have taken place.

我实在告诉你们:非到这一切发生了,这一世代决不会过去。

35 Heaven and earth will pass away, but my words will not pass away.

天地要过去,但是我的话,决不会过去。

36 21 But of that day and hour no one knows, neither the angels of heaven, nor the Son, 22 but the Father alone.

至于那日子和那时刻,除父一个外,谁也不知道,连天上的天使都不知道。

37 23 For as it was in the days of Noah, so it will be at the coming of the Son of Man.

就如在诺厄的时日怎样,人子的来临也要怎样。

38 In (those) days before the flood, they were eating and drinking, marrying and giving in marriage, up to the day that Noah entered the ark.

因为就如在洪水以前的时日,人照常吃喝婚嫁,直到诺厄进入方舟的那一天,

39 They did not know until the flood came and carried them all away. So will it be (also) at the coming of the Son of Man.

仍然没有觉察;直到洪水来了,把他们都卷了去;人子的来临,也必要这样。

40 24 Two men will be out in the field; one will be taken, and one will be left.

那时,两个人同在田间,一个被提去,一个却被遗弃;

41 Two women will be grinding at the mill; one will be taken, and one will be left.

两个女人同在磨旁推磨,一个被提去,一个却被遗弃。

42 25 Therefore, stay awake! For you do not know on which day your Lord will come.

所以,你们要醒寤,因为你们不知道:在那一天你们的主人要来。

43 Be sure of this: if the master of the house had known the hour of night when the thief was coming, he would have stayed awake and not let his house be broken into.

这一点你们要明白:如果家主知道,盗贼几更天要来,他必要醒寤,不让自己的房屋被挖穿。

44 So too, you also must be prepared, for at an hour you do not expect, the Son of Man will come.

为此,你们应该准备,因为你们不料想的时辰,人子就来了。

45 26 27 Who, then, is the faithful and prudent servant, whom the master has put in charge of his household to distribute to them their food at the proper time?

究竟谁是那忠信聪明的仆人,主人派他管理自己的家仆,按时配给他们食粮呢?

46 Blessed is that servant whom his master on his arrival finds doing so.

主人来时,看见他如此行事,那仆人才是有福的。

47 Amen, I say to you, he will put him in charge of all his property.

我实在告诉你们:主人必要委派他管理自己的一切财产

48 28 But if that wicked servant says to himself, My master is long delayed,'

如果那恶仆心里说:我主人必要迟延,

49 and begins to beat his fellow servants, and eat and drink with drunkards,

于是开始拷打自己的同伴,甚或同醉汉一起吃喝。

50 the servant's master will come on an unexpected day and at an unknown hour

正在他不期待的日子,和想不到的时刻,那仆人的主人要来到,

51 and will punish him severely 29 and assign him a place with the hypocrites, where there will be wailing and grinding of teeth.

铲除他,使他与假善人遭受同样的命运;在那里要有哀号和切齿。

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Footnotes(注解)

1 [1-25:46] The discourse of the fifth book, the last of the five around which the gospel is structured. It is called the escha tological discourse since it deals with the coming of the new age (the eschaton) in its fullness, with events that will precede it, and with how the disciples are to conduct themselves while awaiting an event that is as certain as its exact time is unknown to all but the Father (Matthew 24:36). The discourse may be divided into two parts, Matthew 24:1-44 and Matthew 24:45-25:46. In the first, Matthew follows his Marcan source (Mark 13:1-37) closely. The second is drawn from Q and from the evangelist's own traditional material. Both parts show Matthew's editing of his sources by deletions, additions, and modifications. The vigilant waiting that is emphasized in the second part does not mean a cessation of ordinary activity and concentration only on what is to come, but a faithful accomplishment of duties at hand, with awareness that the end, for which the disciples must always be ready, will entail the great judgment by which the everlasting destiny of all will be determined.

2 [2] As in Mark, Jesus predicts the destruction of the temple. By omitting the Marcan story of the widow's contribution (Mark 12:41-44) that immediately precedes the prediction in that gospel, Matthew has established a close connection between it and Matthew 23:38, . . . your house will be abandoned desolate.

3 [3] The Mount of Olives: see the note on Matthew 21:1. The disciples: cf Mark 13:3-4 where only Peter, James, John, and Andrew put the question that is answered by the discourse. In both gospels, however, the question is put privately: the ensuing discourse is only for those who are disciples of Jesus. When will this happen . . . end of the age?: Matthew distinguishes carefully between the destruction of the temple (this) and the coming of Jesus that will bring the end of the age. In Mark the two events are more closely connected, a fact that may be explained by Mark's believing that the one would immediately succeed the other. Coming: this translates the Greek word parousia, which is used in the gospels only here and in Matthew 24:27, 37, 39. It designated the official visit of a ruler to a city or the manifestation of a saving deity, and it was used by christians to refer to the final coming of Jesus in glory, a term first found in the New Testament with that meaning in 1 Thes 2:19. The end of the age: see the note on Matthew 13:39.

4 [4-14] This section of the discourse deals with calamities in the world (Matthew 24:6-7) and in the church (Matthew 24:9-12). The former must happen before the end comes (Matthew 24:6), but they are only the beginning of the labor pains (Matthew 24:8). (It may be noted that the Greek word translated the end in Matthew 24:6 and in Matthew 24:13-14 is not the same as the phrase the end of the age in Matthew 24:3 although the meaning is the same.) The latter are sufferings of the church, both from within and without, that will last until the gospel is preached . . . to all nations. Then the end will come and those who have endured the sufferings with fidelity will be saved (Matthew 24:13-14).

5 [6-7] The disturbances mentioned here are a commonplace of apocalyptic language, as is the assurance that they must happen (see Daniel 2:28 LXX), for that is the plan of God. Kingdom against kingdom: see Isaiah 19:2.

6 [8] The labor pains: the tribulations leading up to the end of the age are compared to the pains of a woman about to give birth. There is much attestation for rabbinic use of the phrase the woes (or birth pains) of the Messiah after the New Testament period, but in at least one instance it is attributed to a rabbi who lived in the late first century A.D. In this Jewish usage it meant the distress of the time preceding the coming of the Messiah; here, the labor pains precede the coming of the Son of Man in glory.

7 [9-12] Matthew has used Mark 13:9-12 in his missionary discourse (Matthew 10:17-21) and omits it here. Besides the sufferings, including death, and the hatred of all nations that the disciples will have to endure, there will be worse affliction within the church itself. This is described in Matthew 24:10-12, which are peculiar to Matthew. Will be led into sin: literally, will be scandalized, probably meaning that they will become apostates; see Matthew 13:21 where fall away translates the same Greek word as here. Betray: in the Greek this is the same word as the hand over of Matthew 24:9. The handing over to persecution and hatred from outside will have their counterpart within the church. False prophets: these are Christians; see the note on Matthew 7:15-20. Evildoing: see Matthew 7:23. Because of the apocalyptic nature of much of this discourse, the literal meaning of this description of the church should not be pressed too hard. However, there is reason to think that Matthew's addition of these verses reflects in some measure the condition of his community.

8 [14] Except for the last part (and then the end will come), this verse substantially repeats Mark 13:10. The Matthean addition raises a problem since what follows in Matthew 24:15-23 refers to the horrors of the First Jewish Revolt including the destruction of the temple, and Matthew, writing after that time, knew that the parousia of Jesus was still in the future. A solution may be that the evangelist saw the events of those verses as foreshadowing the cosmic disturbances that he associates with the parousia (Matthew 24:29) so that the period in which the former took place could be understood as belonging to the end.

9 [15-28] Cf Mark 13:14-23; Luke 17:23-24, 37. A further stage in the tribulations that will precede the coming of the Son of Man, and an answer to the question of Matthew 24:3a, when will this (the destruction of the temple) happen?

10 [15] The desolating abomination: in 167 B.C. the Syrian king Antiochus IV Epiphanes desecrated the temple by setting up in it a statue of Zeus Olympios (see 1 Macc 1:54). That event is referred to in Daniel 12:11 LXX as the desolating abomination (NAB horrible abomination) and the same Greek term is used here; cf also Daniel 9:27; 11:31. Although the desecration had taken place before Dn was written, it is presented there as a future event, and Matthew sees that prophecy fulfilled in the desecration of the temple by the Romans. In the holy place: the temple; more precise than Mark's where he should not (Mark 13:14). Let the reader understand: this parenthetical remark, taken from Mark 13:14 invites the reader to realize the meaning of Daniel's prophecy.

11 [16] The tradition that the Christians of Jerusalem fled from that city to Pella, a city of Transjordan, at the time of the First Jewish Revolt is found in Eusebius (Ecclesiastical History, 3, 5, 3), who attributes the flight to a certain oracle given by revelation before the war. The tradition is not improbable but the Matthean command, derived from its Marcan source, is vague in respect to the place of flight (to the mountains), although some scholars see it as applicable to the flight to Pella.

12 [17-19] Haste is essential, and the journey will be particularly difficult for women who are burdened with unborn or infant children.

13 [20] On the sabbath: this addition to in winter (cf Mark 13:18) has been understood as an indication that Matthew was addressed to a church still observing the Mosaic law of sabbath rest and the scribal limitations upon the length of journeys that might lawfully be made on that day. That interpretation conflicts with Matthew's view on sabbath observance (cf Matthew 12:1-14). The meaning of the addition may be that those undertaking on the sabbath a journey such as the one here ordered would be offending the sensibilities of law-observant Jews and would incur their hostility.

14 [21] For the unparalleled distress of that time, see Daniel 12:1.

15 [26-28] Claims that the Messiah is to be found in some distant or secret place must be ignored. The coming of the Son of Man will be as clear as lightning is to all and as the corpse of an animal is to vultures; cf Luke 17:24, 37. Here there is clear identification of the Son of Man and the Messiah; cf Matthew 24:23.

16 [29] The answer to the question of Matthew 24:3b What will be the sign of your coming? Immediately after . . . those days: the shortening of time between the preceding tribulation and the parousia has been explained as Matthew's use of a supposed device of Old Testament prophecy whereby certainty that a predicted event will occur is expressed by depicting it as imminent. While it is questionable that that is an acceptable understanding of the Old Testament predictions, it may be applicable here, for Matthew knew that the parousia had not come immediately after the fall of Jerusalem, and it is unlikely that he is attributing a mistaken calculation of time to Jesus. The sun . . . be shaken: cf Isaiah 13:10, 13.

17 [30] The sign of the Son of Man: perhaps this means the sign that is the glorious appearance of the Son of Man; cf Matthew 12:39-40 where the sign of Jonah is Jonah's being in the belly of the whale. Tribes of the earth will mourn: peculiar to Matthew; cf Zechariah 12:12-14. Coming upon the clouds . . . glory: cf Daniel 7:13 although there the one like a son of man comes to God to receive kingship; here the Son of Man comes from heaven for judgment.

18 [31] Send out his angels: cf Matthew 13:41 where they are sent out to collect the wicked for punishment. Trumpet blast: cf Isaiah 27:13; 1 Thes 4:16.

19 [32-35] Cf Mark 13:28-31.

20 [34] The difficulty raised by this verse cannot be satisfactorily removed by the supposition that this generation means the Jewish people throughout the course of their history, much less the entire human race. Perhaps for Matthew it means the generation to which he and his community belonged.

21 [36-44] The statement of Matthew 24:34 is now counterbalanced by one that declares that the exact time of the parousia is known only to the Father (Matthew 24:36), and the disciples are warned to be always ready for it. This section is drawn from Mark and Q (cf Luke 17:26-27, 34-35; 12:39-40).

22 [36] Many textual witnesses omit nor the Son, which follows Mark 13:32. Since its omission can be explained by reluctance to attribute this ignorance to the Son, the reading that includes it is probably original.

23 [37-39] Cf Luke 17:26-27. In the days of Noah: the Old Testament account of the flood lays no emphasis upon what is central for Matthew, i.e., the unexpected coming of the flood upon those who were unprepared for it.

24 [40-41] Cf Luke 17:34-35. Taken . . . left: the former probably means taken into the kingdom; the latter, left for destruction. People in the same situation will be dealt with in opposite ways. In this context, the discrimination between them will be based on their readiness for the coming of the Son of Man.

25 [42-44] Cf Luke 12:39-40. The theme of vigilance and readiness is continued with the bold comparison of the Son of Man to a thief who comes to break into a house.

26 [45-51] The second part of the discourse (see the note on Matthew 24:1-25:46) begins with this parable of the faithful or unfaithful servant; cf Luke 12:41-46. It is addressed to the leaders of Matthew's church; the servant has been put in charge of his master's household (Matthew 24:45) even though that household is composed of those who are his fellow servants (Matthew 24:49).

27 [45] To distribute . . . proper time: readiness for the master's return means a vigilance that is accompanied by faithful performance of the duty assigned.

28 [48] My master . . . delayed: the note of delay is found also in the other parables of this section; cf Matthew 25:5, 19.

29 [51] Punish him severely: the Greek verb, found in the New Testament only here and in the Lucan parallel (Luke 12:46), means, literally, cut in two. With the hypocrites: see the note on Matthew 6:2. Matthew classes the unfaithful Christian leader with the unbelieving leaders of Judaism. Wailing and grinding of teeth: see the note on Matthew 8:11-12.

 

New American Bible Copyright © 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC. All rights reserved. Neither this work nor any part of it may be reproduced, distributed, performed or displayed in any medium, including electronic or digital, without permission in writing from the copyright owner.

 

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