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馬太福音 16
Chinese Union Version Modern Punctuation (Traditional)

求主顯神蹟

16 法利賽人和撒都該人來試探耶穌，請他從天上顯個神蹟給他們看。 2 耶穌回答說：「晚上天發紅，你們就說『天必要晴』； 3 早晨天發紅，又發黑，你們就說『今日必有風雨』。你們知道分辨天上的氣色，倒不能分辨這時候的神蹟！ 4 一個邪惡淫亂的世代求神蹟，除了約拿的神蹟以外，再沒有神蹟給他看。」耶穌就離開他們去了。

防備法利賽人和撒都該人的酵

5 門徒渡到那邊去，忘了帶餅。 6 耶穌對他們說：「你們要謹慎，防備法利賽人和撒都該人的酵。」 7 門徒彼此議論說：「這是因為我們沒有帶餅吧！」 8 耶穌看出來，就說：「你們這小信的人，為什麼因為沒有餅彼此議論呢？ 9 你們還不明白嗎？不記得那五個餅分給五千人，又收拾了多少籃子的零碎嗎？ 10 也不記得那七個餅分給四千人，又收拾了多少筐子的零碎嗎？ 11 我對你們說要防備法利賽人和撒都該人的酵，這話不是指著餅說的，你們怎麼不明白呢？」 12 門徒這才曉得他說的不是叫他們防備餅的酵，乃是防備法利賽人和撒都該人的教訓。

認耶穌為基督

13 耶穌到了愷撒利亞-腓立比的境內，就問門徒說：「人說我[a]人子是誰？」 14 他們說：「有人說是施洗的約翰，有人說是以利亞，又有人說是耶利米或是先知裡的一位。」 15 耶穌說：「你們說我是誰？」 16 西門彼得回答說：「你是基督，是永生神的兒子。」 17 耶穌對他說：「西門‧巴約拿，你是有福的，因為這不是屬血肉的指示你的，乃是我在天上的父指示的。 18 我還告訴你：你是彼得，我要把我的教會建造在這磐石上，陰間的權柄[b]不能勝過他。 19 我要把天國的鑰匙給你，凡你在地上所捆綁的，在天上也要捆綁；凡你在地上所釋放的，在天上也要釋放。」 20 當下，耶穌囑咐門徒，不可對人說他是基督。

預言受難復活降臨

21 從此，耶穌才指示門徒，他必須上耶路撒冷去，受長老、祭司長、文士許多的苦，並且被殺，第三日復活。 22 彼得就拉著他，勸他說：「主啊，萬不可如此！這事必不臨到你身上。」 23 耶穌轉過來，對彼得說：「撒旦，退我後邊去吧！你是絆我腳的，因為你不體貼神的意思，只體貼人的意思。」

當背起自己的十字架跟從主

24 於是，耶穌對門徒說：「若有人要跟從我，就當捨己，背起他的十字架來跟從我。 25 因為凡要救自己生命[c]的，必喪掉生命；凡為我喪掉生命的，必得著生命。 26 人若賺得全世界，賠上自己的生命，有什麼益處呢？人還能拿什麼換生命呢？ 27 人子要在他父的榮耀裡同著眾使者降臨，那時候他要照各人的行為報應各人。 28 我實在告訴你們：站在這裡的，有人在沒嘗死味以前，必看見人子降臨在他的國裡。」

Footnotes

  1. 馬太福音 16:13 有古卷無「我」字。
  2. 馬太福音 16:18 「權柄」原文作「門」。
  3. 馬太福音 16:25 「生命」或作「靈魂」，下同。
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馬太福音 16
Chinese Contemporary Bible (Traditional)

求神蹟

16 有幾個法利賽人和撒都該人來試探耶穌，要求祂顯個天上的神蹟給他們看。

2 耶穌回答說：「傍晚的時候，你們看見天邊出現紅霞，就說明天一定是晴天； 3 早晨的時候，你們看見天色又紅又暗，就說今天必有風雨。你們懂得分辨天色，卻不能分辨時代的徵兆。 4 一個邪惡淫亂的世代想看神蹟，可是除了約拿的神蹟以外，再沒有神蹟給他們看。」於是耶穌離開他們走了。

防備法利賽人和撒都該人的酵

5 門徒渡到湖對岸，忘記帶餅了。 6 耶穌對他們說：「你們要小心提防法利賽人和撒都該人的酵。」

7 門徒彼此議論說：「這是因為我們沒有帶餅吧。」

8 耶穌知道他們的心思，就說：「你們的信心太小了！為什麼議論沒有帶餅的事呢？ 9 你們還不明白嗎？你們不記得那五個餅讓五千人吃飽，又裝滿多少籃子嗎？ 10 也不記得那七個餅給四千人吃飽，又裝滿多少筐子嗎？ 11 我說你們要提防法利賽人和撒都該人的酵，指的不是餅，你們怎麼不明白呢？」

12 門徒這才恍然大悟，知道耶穌不是叫他們當心什麼麵酵，而是要提防法利賽人和撒都該人的教導。

彼得宣告耶穌是基督

13 到了凱撒利亞·腓立比境內，耶穌問門徒：「人們說人子是誰？」

14 門徒回答說：「有人說是施洗者約翰，有人說是以利亞，也有人說是耶利米，或其他某位先知。」

15 耶穌問：「那麼，你們說我是誰？」

16 西門·彼得回答說：「你是基督，是永活上帝的兒子！」

17 耶穌對他說：「約拿的兒子西門啊，你是有福的！因為這件事不是屬血肉的人告訴你的，而是我天上的父啟示你的。 18 我告訴你，你是彼得[a]，我要在這磐石上建立我的教會，陰間的勢力[b]不能勝過它。 19 我要把天國的鑰匙交給你。凡你在地上捆綁的，在天上也要捆綁；凡你在地上釋放的，在天上也要釋放。」

20 當下，耶穌叮囑門徒不可告訴別人祂就是基督。

耶穌預言自己的受害和復活

21 從此以後，耶穌開始清楚地指示門徒，祂必須去耶路撒冷，受長老、祭司長和律法教師許多的迫害，並且被處死，但第三天必從死裡復活。 22 彼得把耶穌拉到一邊，勸阻祂說：「主啊，千萬不可！這件事絕不會發生在你身上！」

23 耶穌立刻轉過身來責備彼得說：「撒旦，退到我後面去！你是我的絆腳石，因為你不考慮上帝的意思，只考慮人的意思。」

24 於是耶穌對門徒說：「如果有人要跟從我，就應當捨己，背起他的十字架跟從我。 25 因為想救自己生命的，必失去生命；但為了我而失去生命的，必得到生命。 26 人若賺得全世界，卻喪失自己的生命，又有什麼益處呢？人還能拿什麼換回自己的生命呢？

27 「因為人子要在祂父的榮耀裡與眾天使一起降臨，那時，祂將按照各人的行為報應各人。 28 我實在告訴你們，有些站在這裡的人會在有生之年看見人子降臨在祂的國度裡。」

Footnotes

  1. 16·18 「彼得」希臘文是「磐石」的意思。
  2. 16·18 「勢力」希臘文是「門」。
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Matthew 16
New English Translation

The Demand for a Sign

16 Now when the Pharisees[a] and Sadducees[b] came to test Jesus,[c] they asked him to show them a sign from heaven.[d] 2 He[e] said, “When evening comes you say, ‘It will be fair weather, because the sky is red,’ 3 and in the morning, ‘It will be stormy today, because the sky is red and darkening.’[f] You know how to judge correctly the appearance of the sky,[g] but you cannot evaluate the signs of the times. 4 A wicked and adulterous generation asks for a sign, but no sign will be given to it except the sign of Jonah.” Then[h] he left them and went away.

The Yeast of the Pharisees and Sadducees

5 When the disciples went to the other side, they forgot to take bread. 6 “Watch out,” Jesus said to them, “beware of the yeast of the Pharisees[i] and Sadducees.”[j] 7 So[k] they began to discuss this among themselves, saying, “It is because we brought no bread.” 8 When Jesus learned of this,[l] he said, “You who have such little faith! Why are you arguing[m] among yourselves about having no bread? 9 Do you still not understand? Don’t you remember the five loaves for the 5,000, and how many baskets you took up? 10 Or the seven loaves for the 4,000 and how many baskets you took up? 11 How could you not understand that I was not speaking to you about bread? But beware of the yeast of the Pharisees and Sadducees!” 12 Then they understood that he had not told them to be on guard against the yeast in bread, but against the teaching of the Pharisees and Sadducees.

Peter’s Confession

13 When[n] Jesus came to the area of Caesarea Philippi, he asked his disciples,[o] “Who do people say that the Son of Man is?” 14 They answered, “Some say John the Baptist, others Elijah,[p] and others Jeremiah or one of the prophets.” 15 He said to them, “But who do you say that I am?” 16 Simon Peter answered,[q] “You are the Christ,[r] the Son of the living God.” 17 And Jesus answered him,[s] “You are blessed, Simon son of Jonah, because flesh and blood[t] did not reveal this to you, but my Father in heaven! 18 And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades[u] will not overpower it. 19 I will give you the keys of the kingdom of heaven. Whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven.” 20 Then he instructed his disciples not to tell anyone that he was the Christ.[v]

First Prediction of Jesus’ Death and Resurrection

21 From that time on[w] Jesus began to show his disciples that he must go to Jerusalem and suffer[x] many things at the hands of the elders, chief priests, and experts in the law,[y] and be killed, and on the third day be raised. 22 So Peter took him aside and began to rebuke him:[z] “God forbid,[aa] Lord! This must not happen to you!” 23 But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.”[ab] 24 Then Jesus said to his disciples, “If anyone wants to become my follower,[ac] he must deny[ad] himself, take up his cross,[ae] and follow me. 25 For whoever wants to save his life[af] will lose it,[ag] but whoever loses his life because of me[ah] will find it. 26 For what does it benefit a person[ai] if he gains the whole world but forfeits his life? Or what can a person give in exchange for his life? 27 For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done.[aj] 28 I tell you the truth,[ak] there are some standing here who will not[al] experience[am] death before they see the Son of Man coming in his kingdom.”[an]

Footnotes

  1. Matthew 16:1 sn See the note on Pharisees in 3:7.
  2. Matthew 16:1 sn See the note on Sadducees in 3:7.
  3. Matthew 16:1 tn The object of the participle πειράζοντες (peirazontes) is not given in the Greek text but has been supplied here for clarity.
  4. Matthew 16:1 sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
  5. Matthew 16:2 tn Grk “But answering, he said to them.” The construction has been simplified in the translation and δέ (de) has not been translated.
  6. Matthew 16:3 tn Or “red and gloomy” (L&N 14.56).
  7. Matthew 16:3 tn Grk “The face of the sky you know how to discern.”
  8. Matthew 16:4 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  9. Matthew 16:6 sn See the note on Pharisees in 3:7.
  10. Matthew 16:6 sn See the note on Sadducees in 3:7.
  11. Matthew 16:7 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ saying about the Pharisees and Sadducees.
  12. Matthew 16:8 tn Or “becoming aware of it.”
  13. Matthew 16:8 tn Or “discussing.”
  14. Matthew 16:13 tn Here δέ (de) has not been translated.
  15. Matthew 16:13 tn Grk “he asked his disciples, saying.” The participle λέγων (legōn) is redundant and has been left untranslated.
  16. Matthew 16:14 sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
  17. Matthew 16:16 tn Grk “And answering, Simon Peter said.”
  18. Matthew 16:16 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 1:16.
  19. Matthew 16:17 tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokritheis) is redundant, but the syntax of this phrase has been modified for clarity.
  20. Matthew 16:17 tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.
  21. Matthew 16:18 tn Or “and the power of death” (taking the reference to the gates of Hades as a metonymy).sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14). Some translations render this by its modern equivalent, “hell”; others see it as a reference to the power of death.
  22. Matthew 16:20 tc Most mss (א2 C W Γ 579 1241 M lat bo) have “Jesus, the Christ” (᾿Ιησοῦς ὁ Χριστός, Iēsous ho Christos) here, while D has “Christ Jesus” (ὁ Χριστὸς ᾿Ιησοῦς). On the one hand, this is a much harder reading than the mere Χριστός, because the name Jesus was already well known for the disciples’ master—both to them and to others. Whether he was the Messiah is the real focus of the passage. But the addition of “Jesus” is surely too hard a reading: There are no other texts in which the Lord tells his disciples not to disclose his personal name. Further, it is plainly a motivated reading in that scribes had the proclivity to add ᾿Ιησοῦς to Χριστός or to κύριος (kurios, “Lord”), regardless of whether such was appropriate to the context. In this instance it clearly is not, and it only reveals that scribes sometimes, if not often, did not think about the larger interpretive consequences of their alterations to the text. Further, the shorter reading is well supported by א* B L Δ Θ ƒ1, 13 565 700 1424 it sa.tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 1:16.
  23. Matthew 16:21 tn Grk “From then.”
  24. Matthew 16:21 sn The necessity that the Son of Man suffer is the particular point that needed emphasis since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
  25. Matthew 16:21 tn Or “and scribes.” See the note on the phrase “experts in the law” in 2:4.
  26. Matthew 16:22 tn Grk “began to rebuke him, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
  27. Matthew 16:22 tn Grk “Merciful to you.” A highly elliptical expression: “May God be merciful to you in sparing you from having to undergo [some experience]” (L&N 88.78). A contemporary English equivalent is “God forbid!”
  28. Matthew 16:23 tn Grk “people.”
  29. Matthew 16:24 tn Grk “to come after me.”
  30. Matthew 16:24 tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.
  31. Matthew 16:24 sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.
  32. Matthew 16:25 tn Grk “soul” (throughout vv. 25-26). See the discussion of this Greek term in the note on “life” in Matt 10:39.
  33. Matthew 16:25 sn The Greek word translated life can refer to both earthly, physical life and inner, transcendent life (one’s “soul”). In the context, if a person is not willing to suffer the world’s rejection and persecution in order to follow Jesus but instead seeks to retain his physical life, then that person will lose both physical life and inner, transcendent life (at the judgment). On the other hand, the one who willingly gives up earthly, physical life to follow Jesus (“loses his life because of me”) will ultimately find one’s “soul” (note that the parallel in John’s Gospel speaks of “guarding one’s ‘soul’ for eternal life” (John 12:25).
  34. Matthew 16:25 tn Or “for my sake.” The traditional rendering “for my sake” can be understood in the sense of “for my benefit,” but the Greek term ἕνεκα (heneka) indicates the cause or reason for something (BDAG 334 s.v. 1).
  35. Matthew 16:26 tn Grk “a man,” but ἄνθρωπος (anthrōpos) is used in a generic sense here to refer to both men and women.
  36. Matthew 16:27 sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.
  37. Matthew 16:28 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  38. Matthew 16:28 tn The Greek negative here (οὐ μή, ou mē) is the strongest possible.
  39. Matthew 16:28 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
  40. Matthew 16:28 sn Several suggestions have been made as to the referent for the phrase the Son of Man coming in his kingdom: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Christ’s role in the Church; (5) the destruction of Jerusalem; (6) Jesus’ second coming and the establishment of the kingdom. The reference to six days later in 17:1 seems to indicate that Matthew had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration would be a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (in vv. 21-23), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.
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