猶人離鄉遠遊、授僕以權、分工治事、並戒司閽守望弗懈、

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、

譬諸一人、離家而遠遊、委權於僕、各任以事、

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.

閽者為之啟、而群羊亦樂聞其音。凡屬己羊、彼則一一喚之以名、引之以出；

故望我親愛之兄弟確乎不拔、屹然不動、恆在主之工作中發榮滋長、蔚為大觀；固知爾在主中所有艱辛困苦、不為徒勞耳。

昔有人焉、將遠行、召其諸僕、託以家貲、有授金五千者、有二千者、有一千者、亦各因其才耳。託付既畢、遂登程。其受五千者、出而貿易、獲利五千。受二千者、亦獲利二千。受一千者、則出而掘窟於地、以埋其金。久之、主人返、與僕清計。受五千者、攜同贏餘五千以至、而白主曰：「吾主昔以五千金見託予茲又獲五千。」主曰：「俞、忠信之僕也？爾既忠於小事、將託爾以大事。其進而享乃主之樂。」受二千者亦謂曰：「吾主以二千金見託、予茲又獲二千。」主曰：「俞、忠信之僕也；爾既忠於小事、將託爾以大事。其進而享乃主之樂。」受一千者繼至、曰：「素知吾主刻薄寡恩、不播而穫、不散而斂；吾懼焉、因埋金於地；茲以原物奉璧。」其主應曰：「嗟爾惡而且惰之僕！爾既知予不播而穫、不散而斂、胡不以我之財、存諸錢賈、使予歸時亦得兼收本利乎！」亟奪其金、以授得有萬金之僕。蓋有者益之、使沛然有餘、而無者並其所有而奪之。其將斯無益之僕、投諸無明絕域、將有哀哭切齒者焉。

設有忠智之僕、受家主之託、督其家人、按時給食；主來時、見其克盡厥職、福哉斯僕乎！吾實語爾、主必以其全業寄之。

吾知吾去之後、將有貪狠之狼、來入爾中、摧殘羊群；即爾中亦必有人倡為悖謬之說誘惑信眾、使入邪途。是宜恆懷警惕、念我三年來不舍晝夜含淚訓爾之情。

一如僕人延佇其主之歸自婚筵。至而叩門、立為之啟。主至、見僕儆醒、斯僕福矣。予實語爾、主且酬以盛筵、躬自束帶而供役矣。倘至二更或三更始歸、而見其僕如此、福哉僕乎。爾其識之、家主苟知盜之何時來臨、必自戒備、不聽穿窬。爾等亦宜恆自警惕。蓋人子來臨、每在不意之時也。』

應知惟主能賜爾以所望之洪基。尚其一心奉事主基督；

予願授子以天國之管籥；凡汝所縛於地者、在天亦當見縛。汝所釋於地者、在天亦當見釋。』

故靈賦雖萬有不齊、而聖神則一；所司之事雖殊、而所事之主則同；功效雖變化無窮、而所以致之者、則為推動萬有之唯一天主也。且聖神所授予各人之啟牖、莫非為眾人之益耳。或感聖神而受妙諦、或感同一聖神而受智辯、或受篤信、或受療疾之能、或行靈蹟、或作預言、或識別神之真偽、或操方言、或譯方言；凡此皆同一聖神之妙工、隨意所悅、以施於人。夫人之一身、具有四肢百體；肢體雖多、不外一身。基督亦然；故無論猶太人也、希臘人也、主也奴也、皆洗於一神、融為一體、且共汲同一之活泉焉。蓋身固非單獨肢體所成、乃多數肢體所成也。足曰：『吾既非手、故不屬身、』其果不屬身耶？耳曰：『吾既非目、故不屬身、』其果不屬身耶？若全身皆目、將何以為聽乎？全身皆耳、將何以為嗅乎？今天主匠心獨運、置百體於一身、豈無意乎？如百體皆屬一官、則不成其為身矣。然揆諸實際、肢體雖多、其身惟一。因此、目不得謂手曰：『爾於我何有；』首亦不得謂足曰：『我無需於爾也。』大抵身之百體中、尤以其較柔者為切要、人視為體之賤者、則愈益貴之；俗者、則愈益飾之使雅；蓋雅者無庸飾也。此實天主調和全身以有餘補不足；庶幾一身之中、不生嫌隙、四肢百體咸能休戚相關、互相愛護耳。一體痛百體同苦一體榮、百體同樂。今吾人全體、乃基督之身也；各別言之、則皆此身之肢體也。天主在教會內所建立者、一為宗徒、二為先知、三為教師、次則聖蹟、異能、醫道賑濟、管理、及各種方言；豈能皆為宗徒、皆為先知、皆為教師、皆施聖蹟、皆行醫道、皆操方言、皆作繙譯者哉？爾等自應志於較大之靈賦；惟吾欲示爾以盡善盡美之道焉。

爾其寓書於斐拉代非教會之守護天神曰：彼至聖至真掌握大維之管籥所啟無人能閉、所閉無人能啟者、有所曉諭於爾：

『昔有貴人適遐方、將受國而歸、召其僕十人至前、各授一金、而囑之曰：「以此營業、俟予歸家。」其國人素惡之、至是乃遣使追告、聲言不願其為王。迨得國而返、傳令召受金諸僕、欲一審其經營之所獲。一僕先至曰：「主之一金、生利十金。」主曰：「俞！忠僕哉！爾既忠於小事、可掌十邑。」

且夫一人之身、具有四肢百體、所司不一。今吾人亦已因基督、而合為一體矣。彼此皆屬肢體、相需而成；而所受之恩寵才賦、亦各有不同也。或長預言、則憑信預言；或善供職、則專心供職；教誨者教誨、勸慰者勸慰。布施務廣、治人務勤。矜貧恤寡、難得滿腔和氣；

夫亞波羅何人耶？葆樂何人耶？不過天主之僕、銜主之命、各盡其能、以使爾等信奉真道者耳。我種植之、亞波羅從而灌溉之；而使其發榮滋長者、則天主也。種植者與灌溉者均不足貴也；所可貴者惟賜其發榮滋長之天主耳。夫種植者與灌溉者原屬一體、且亦必各得其工作之酬勞。吾儕乃天主所假之手、爾等則為天主之田園、天主之第宅也。天主賜我以聖寵、得充大匠、而奠其基；惟在基上建築其房屋者、固另有人在；但望其人善為建築而已、

主人之待其奴僕、務宜公平忠厚、應知爾在天亦自有一主也。

因是亦不可不輸稅；蓋彼既為天主之有司、課稅亦為其所掌也。