譬諸一人、離家而遠遊、委權於僕、各任以事、

这事正如一个人离开本家，寄居外邦，把权柄交给仆人，分派各人当做的工，又吩咐看门的警醒。

这事正如一个人离家远行，授权给仆人们，分派各人的工作，又吩咐看门的警醒。

这事正如一个人离家远行，授权给仆人们，分派各人的工作，又吩咐看门的警醒。

“这就好像一个人在出远门之前，把家中的事交给仆人，让他们各做各的工作，又吩咐守门的人要警醒。

这就像一个人出外远行，把责任（“责任”原文作“权柄”）一一地交给他的仆人，又吩咐看门的要警醒。

这就像一个人出外旅行，离开了家，把权柄交给了他的奴仆们，又把工作分给了每个人，他吩咐看门的人要警醒。

這事正如一個人離開本家，寄居外邦，把權柄交給僕人，分派各人當做的工，又吩咐看門的警醒。

這事正如一個人離家遠行，授權給僕人們，分派各人的工作，又吩咐看門的警醒。

這事正如一個人離家遠行，授權給僕人們，分派各人的工作，又吩咐看門的警醒。

「這就好像一個人在出遠門之前，把家中的事交給僕人，讓他們各做各的工作，又吩咐守門的人要警醒。

這就像一個人出外遠行，把責任（“責任”原文作“權柄”）一一地交給他的僕人，又吩咐看門的要警醒。

就如一個人出外、離開了家，把權柄給他的奴僕，把他的工作給各人，又囑咐看門的要儆醒。

這就像一個人出外旅行，離開了家，把權柄交給了他的奴僕們，又把工作分給了每個人，他吩咐看門的人要警醒。

譬人去家遠遊、委權於僕、各有所司、命閽者儆醒、

譬如一人、去家遠遊、委權於僕、各有所司、命閽者儆醒、

猶人離鄉遠遊、授僕以權、分工治事、並戒司閽守望弗懈、

It’s like a man going away: He leaves his house and puts his servants in charge, each with their assigned task, and tells the one at the door to keep watch.

It’s like a man going away. He leaves his house and puts his servants in charge. Each one is given a task to do. He tells the one at the door to keep watch.

It is like a man going on a journey, when he leaves home and puts his servants in charge, each with his work, and commands the doorkeeper to stay awake.

“ The coming of the Son of Man can be illustrated by the story of a man going on a long trip. When he left home, he gave each of his slaves instructions about the work they were to do, and he told the gatekeeper to watch for his return.

“ It is like a man on a journey, who left his house, gave authority to his servants, gave each one his work, and commanded the doorkeeper to be alert.

It is like a man away on a journey, who upon leaving his house and putting his slaves in charge, assigning to each one his task, also commanded the doorkeeper to stay alert.

It is like a man going to a far country, who left his house and gave authority to his servants, and to each his work, and commanded the doorkeeper to watch.

It is as when a man, sojourning in another country, having left his house, and given authority to his servants, to each one his work, commanded also the porter to watch.

It is like a man on a journey, who left his house, gave authority to his slaves, gave each one his work, and commanded the doorkeeper to be alert.

[ For the Son of man is] as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch.

It is like a man going on a journey. He left his house and put his slaves in charge, assigning to each his work, and commanded the doorkeeper to stay alert.

“ It is like a man, traveling to another country, having left his house, and given authority to his servants, and to each one his work, and also commanded the doorkeeper to keep watch.

守門者為之啟、羊亦聽其聲、按名呼其羊、引之出、

是以我所愛之兄弟、當堅固不搖、常務主事、蓋事主而勞、非徒然也、

又如一人將往異地、召僕、以家貲付之、一付銀五他連得、他連得見十八章二十四節一付二他連得、一付一他連得、各按其才能、遂去、其受五他連得者、往以之貿易、又獲五他連得、受二他連得者、亦如是獲二他連得、惟受一他連得者、往而掘地、藏其主人之銀、厥後其僕之主人歸、與僕會計、受五他連得者至、又攜五他連得曰、主人、付我五他連得、我因之又獲五他連得、主人曰、美哉、善且忠之僕、爾於寡者既忠、我必以多者任爾、可進享爾主人之樂、受二他連得者至、曰、主人、付我二他連得、我因之又獲二他連得、主人曰、美哉、善且忠之僕、爾於寡者既忠、我必以多者任爾、可進享爾主人之樂、受一他連得者、曰、主人、我知爾乃忍人、於未播之處而穫、於未散之處而斂、是以我懼、往藏爾一他連得於地、今以屬爾者還爾、主人曰、惡且惰之僕、爾知我未播之處而穫、未散之處而斂、則當以我銀置諸兌錢者、迨我歸時、可得我之本銀而獲其息、故可奪其一他連得而予有十他連得者、蓋凡有者、將予之、使之有餘、其無有者、並其所有亦將奪之、彼無益之僕、可逐於外幽暗之地、在彼必有哀哭切齒矣、○

人子、當言與爾民、告之曰、如我使一國遭兵刃之災、其國之民、於其中選一人、置為守望者、彼見兵刃臨境、吹角以警民、凡聞角聲不知警備者、刃至而殺之、喪命之罪喪命之罪原文作其血下同歸己、歸己原文作歸己首既聞角聲而不警備、喪命之罪歸己、若警戒必得救生命、如守望者見刃將至、不吹角、致民不警備、刃至殺其中一人、則彼死於罪中、而其喪命之罪、我必討問於守望者、惟爾人子歟、我為以色列人立爾為守望者、爾由我口聽言、代我示之以警戒、我言惡人必死、如爾不言以警惡人、使改悔其行、則惡人必死於罪、而其喪命之罪、我必責問於爾、而其喪命之罪我必責問於爾原文作而其血必討於爾手如爾警戒惡人、使彼改悔、彼仍不改悔、則必死於罪、惟爾則自保自保或作救己生命、○

孰是忠智之僕、家主所任以督其家人、按時而予其糧乎、主來見僕如是而行、其僕福矣、我誠告爾、主必任之督其全業、

蓋我知我去後、必有殘酷之狼、入爾曹中、不惜其群、即爾中亦將有人起、出背道之言、誘門徒以從之、故當警醒、憶我三年之久、晝夜不息、涕泣以勸爾各人、

爾當如人候其主人自婚筵歸、至而叩門、即為之啟、主人至、見僕警醒、其僕福矣、我誠告爾、主人必自束其帶、使僕席坐、前而供事之、或二更至、或三更至、見僕如是、其僕福矣、若家主知盜何時至、則必警醒、不致穴其室、此爾所知、故當預備、因爾不意之時、人子至矣、

蓋知由主必得嗣業之賞、因爾所事者、乃主基督也、

人子歟、我為以色列人立爾為守望者、爾由我口聽言、代我示之以警戒、我言惡人必死、如爾不警此惡人、不以言勸戒、使彼離其惡行、以獲生命、惡人必死於罪、而其喪命之罪、我必責問於爾、而其喪命之罪我必責問於爾原文作而其血必討於爾手下同如爾警戒惡人、彼仍不悛改、不去惡事、不離惡途、則彼必死於罪、惟爾則自保生命、自保生命或作救己下同如善人離善行惡、我聽其陷罪、以致死亡、爾不戒之、必死於罪中、彼所為之善、不得記憶、而其喪命之罪、必責問於爾、如爾戒善人、勿犯罪、彼若聽戒不犯罪、必可得生、爾亦自保生命、○

我將以天國之鑰賜爾、凡爾所縛於地者、亦必見縛於天、所釋於地者、亦必見釋於天、

恩賜有殊、而神惟一、役事有殊、而主惟一、所行之異能有殊、而天主惟一、行諸事於眾中、聖神所顯之能、賜於各人、俾眾有益、有人由此神得言有智慧之言、有人由此神得言有知識之言、有人由此神得信德、有人由此神得醫病之能、有人得行異能、有人得言未來之事、有人得辨神之真偽、有人得言方言、方言或作神言除十四章十節方言之外下同有人得解方言、此諸事皆為此一神所行、隨己意頒與各人、○譬諸身乃一、而有多肢體、一身之肢體雖多、究為一身、基督亦如是、我眾無論猶太人、希拉人、為奴者、自由者、皆由一神受洗禮、以歸一身、皆飲於一神、身不止一肢體、乃多肢體、設足云、我非手、故不屬於身、豈果不屬於身乎、設耳云、我非目、故不屬於身、豈不屬於身乎、若身盡目、其何以聽、身盡耳、其何以臭、惟天主以諸肢體、各置於身、皆隨其意、若皆為一肢體、則身何在、今肢體雖多、而身則一、目不可謂手云、我不需爾、首不可謂足云、我不需爾、不但如此、且身之諸肢體、所視為弱者、其用更要、身之諸肢體、我所視為賤者、我待之更尊、且我身之醜者、愈得美飾、蓋我身之美者、原不需飾、天主調和人身、更以尊榮加於不尊之肢體、使身無爭、而諸肢體互為顧念、倘一肢體受苦、諸肢體同苦、一肢體得榮、諸肢體同樂、爾曹乃基督之身、而各為一肢體、天主立人於教會、一使徒、二先知、三教師、有行異能者、有得醫病之能者、與佐事者、治理者、言方言者、豈皆為使徒乎、皆為先知乎、皆為教師乎、皆得醫病之能乎、皆言方言乎、皆解方言乎、爾當慕恩賜之至貴者、我將示爾更妙之道矣、

爾當書達非拉叠非教會使者曰、為聖為誠、執大衛之鑰、啟則莫能閉、閉則莫能啟者、如是云、

有世子往遠地、欲得國而歸、遂召十僕、共予銀十彌拿、一彌拿約五十兩下同謂之曰、爾以此貿易、以待我歸、其國民憾之、遣使隨其後、訴曰、我儕不欲斯人君我也、世子得國而返、命呼予銀之僕來、欲知各獲利幾何、其一至曰、主人一彌拿、已獲十彌拿、主人曰、俞、善哉僕也、爾於小者既忠、可宰十邑、

我儕一身多肢體、而肢體非同一用、我眾於基督內為一身、互相為肢體、亦如是、我儕循所賦我之恩、各受賜不同、或預言、則當循信之量而預言、或役事、當役事、或得為教誨者、當教誨、或勸戒者、當勸戒、其施舍也以誠實、其治理也以殷勤、其矜恤也以歡心、

保羅為誰、亞波羅為誰、豈非執事、執事原文作第雅歌努見羅瑪十六章一節小註導爾信主隨主所賜各人之恩乎、我種之、亞波羅灌之、惟天主長之、如是、種者不足稱、灌者不足稱、全在長之之天主耳、種者灌者、一也、各按其勞、而得其值、我儕與天主為同工者、爾乃天主所耕之田、天主所建之室、循天主所賜之恩、我如諳練之工、始置基而他人建於其上、惟各當慎如何建於其上、

爾為主人者、當待奴以公平、因知爾亦有主在天、○

爾曹納稅、亦為是故、蓋秉權者、乃天主之役、常理此事、