自定义: 简洁
雅3:1
恢
我的弟兄们，不要多人作教师，因为知道我们要受更重的审判。
和
我的弟兄们，不要多人作师傅，因为晓得我们要受更重的判断。
新
我的弟兄们，你们不应该有太多人作教师，因为知道我们作教师的将受更严厉地审判。
思
我的弟兄们！你们作教师的人，不要太多，该知道我们作教师的，要受更严厉地审判。
吕
我的弟兄们，你们别有许多人做教师了，因为你们晓得我们必受更严的判断。
直
不要许多人成为教师，我的弟兄们啊，因为你们晓得我们将要接受更严厉地审判。
原
Μὴ πολλοὶ διδάσκαλοι γίνεσθε, ἀδελφοί μου, εἰδότες ὅτι μεῖζον κρίμα λημψόμεθα.
R
Do not become many teachers, my brothers, knowing that we will receive greater judgment.
K
My brethren, be not many masters, knowing that we shall receive the greater condemnation.
D
Be not many teachers, my brethren, knowing that we shall receive greater judgment.
Y
Many teachers become not, my brethren, having known that greater judgment we shall receive,
I
Not many of you should presume to be teachers, my brothers, because you know that we who teach will be judged more strictly.
恢
我们在许多事上都有过失，若有人在话语上没有过失，他就是完全人，也能勒住全身。
和
原来我们在许多事上都有过失；若有人在话语上没有过失，他就是完全人，也能勒住自己的全身。
新
我们在许多的事上都有过错，假如有人在言语上没有过错，他就是完全的人，也能够控制全身。
思
实在，我们众人都犯许多过失；谁若在言语上不犯过失，他便是个完人，也必能控制全身。
吕
我们在许多事上都能有失错（希腊文作：失脚）；若有人在话语上没有失错（希腊文作：失脚），他就是完全人，竟能勒制全身的。
直
所以我们所有人在许多事有失足
原
πολλὰ γὰρ πταίομεν ἅπαντες. εἴ τις ἐν λόγῳ οὐ πταίει, οὗτος τέλειος ἀνὴρ δυνατὸς χαλιναγωγῆσαι καὶ ὅλον τὸ σῶμα.
R
For in many things we all stumble. If anyone does not stumble in word, this one is a perfect man, able to bridle the whole body as well.
K
For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.
D
For we all often offend. If any one offend not in word, *he* [is] a perfect man, able to bridle the whole body too.
Y
for we all make many stumbles; if any one in word doth not stumble, this one is a perfect man, able to bridle also the whole body;
I
We all stumble in many ways. If anyone is never at fault in what he says, he is a perfect man, able to keep his whole body in check.
恢
我们若把嚼环放在马嘴里，叫它们服从我们，就能调动它们的全身。
和
我们若把嚼环放在马嘴里，叫它顺服，就能调动它的全身。
新
我们若把嚼环扣入马嘴，使它们驯服，就能驾驭它们的全身。
思
试看，我们把嚼环放在马咀里，就可叫它们顺服我们，调动它们的全身。
吕
我们若把马嚼环放在马嘴里，使他们顺服我们，便能调导它们的全身。
直
倘若这嚼环
原
εἰ δὲ τῶν ἵππων τοὺς χαλινοὺς εἰς τὰ στόματα βάλλομεν εἰς τὸ πείθεσθαι αὐτοὺς ἡμῖν, καὶ ὅλον τὸ σῶμα αὐτῶν μετάγομεν.
R
Now if we put bridles into the mouths of horses that they would obey us, we direct their whole body as well.
K
Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body.
D
Behold, we put the bits in the mouths of the horses, that they may obey us, and we turn round their whole bodies.
Y
lo, the bits we put into the mouths of the horses for their obeying us, and their whole body we turn about;
I
When we put bits into the mouths of horses to make them obey us, we can turn the whole animal.
恢
看哪，船只虽然那么大，又被狂风催逼，无论掌舵者的意思要往哪里去，都能被小小的舵调动。
和
看哪，船只虽然甚大，又被大风催逼，只用小小的舵，就随着掌舵的意思转动。
新
试看，船只虽然甚大，又被狂风催逼，舵手只用小小的舵，就可以随意操纵。
思
又看，船只虽然很大，又为大风所吹动，只用小小的舵，便会随掌舵者的意思往前转动；
吕
你看，就是船只虽那么大，又被强硬的风催逼着，也能被小小的舵所调导，向掌舵者的意思所愿去的方向走。
直
看哪！这船只是如此巨大，又被激烈的风屈驱动着，它们被引导借着小小的舵，
原
ἰδοὺ καὶ τὰ πλοῖα τηλικαῦτα ὄντα καὶ ὑπὸ ἀνέμων σκληρῶν ἐλαυνόμενα μετάγεται ὑπὸ ἐλαχίστου πηδαλίου ὅπου ἡ ὁρμὴ τοῦ εὐθύνοντος βούλεται.
R
Behold, the ships also, though they are so great and are driven by rough winds, are directed by a very small rudder wherever the impulse of the pilot wills.
K
Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth.
D
Behold also the ships, which are so great, and driven by violent winds, are turned about by a very small rudder, wherever the pleasure of the helmsman will.
Y
lo, also the ships, being so great, and by fierce winds being driven, are led about by a very small helm, whithersoever the impulse of the helmsman doth counsel,
I
Or take ships as an example. Although they are so large and are driven by strong winds, they are steered by a very small rudder wherever the pilot wants to go.
恢
舌头也是这样，虽是个小肢体，却能说夸大的话。看哪，多么小的火，能点着多么大的树林。
和
这样，舌头在百体里也是最小的，却能说大话。看哪，最小的火能点着最大的树林。
新
照样，舌头虽然是个小肢体，却会说夸大的话。试看，星星之火，可以燎原；
思
同样，舌头虽然是一个小小的肢体，却能夸大。看，小小的火，能燃着广大的树林！
吕
舌头也是这样。舌头是个小肢体，竟能夸说大事（或调整字母作‘竟是大夸者’）呢。你看，多么小的火能点着多么大堆的树林木才（或译：多么大的树林）啊！
直
这样，这舌头也是小肢体，却吹嘘自己
原
οὕτως καὶ ἡ γλῶσσα μικρὸν μέλος ἐστὶν καὶ μεγάλα αὐχεῖ. Ἰδοὺ ἡλίκον πῦρ ἡλίκην ὕλην ἀνάπτει.
R
So also the tongue is a little member yet boasts great things. Behold, how great a forest so little a fire ignites!
K
Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!
D
Thus also the tongue is a little member, and boasts great things. See how little a fire, how large a wood it kindles!
Y
so also the tongue is a little member, and doth boast greatly; lo, a little fire how much wood it doth kindle!
I
Likewise the tongue is a small part of the body, but it makes great boasts. Consider what a great forest is set on fire by a small spark.
恢
舌头就是火，在我们百体中，是个不义的世界，污秽全身，也把生命的轮子点起来，且是给火坑的火点着的。
和
舌头就是火，在我们百体中，舌头是个罪恶的世界，能污秽全身，也能把生命的轮子点起来，并且是从地狱里点着的。
新
舌头就是火，在我们百体中，是个不义的世界，能污秽全身，把整个生命在运转中焚烧起来，而且是被地狱之火点燃的。
思
舌头也像是火。舌头，这不义的世界，安置在我们的肢体中，玷污全身，由地狱取出火来，燃烧生命的轮子。
吕
舌头是火；在我们肢体中，舌头立成了不义之世界，是沾污全身的，把人生活动之轮点着起来的，被垃圾坑的火点着的。
直
这舌头是
原
καὶ ἡ γλῶσσα πῦρ. ὁ κόσμος τῆς ἀδικίας ἡ γλῶσσα καθίσταται ἐν τοῖς μέλεσιν ἡμῶν ἡ σπιλοῦσα ὅλον τὸ σῶμα καὶ φλογίζουσα τὸν τροχὸν τῆς γενέσεως καὶ φλογιζομένη ὑπὸ τῆς γεέννης.
R
And the tongue is a fire; the very world of unrighteousness, the tongue is set among our members as that which contaminates the whole body and sets on fire the course of life and is set on fire by Gehenna.
K
And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.
D
and the tongue [is] fire, the world of unrighteousness; the tongue is set in our members, the defiler of the whole body, and which sets fire to the course of nature, and is set on fire of hell.
Y
and the tongue is a fire, the world of the unrighteousness, so the tongue is set in our members, which is spotting our whole body, and is setting on fire the course of nature, and is set on fire by the gehenna.
I
The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole person, sets the whole course of his life on fire, and is itself set on fire by hell.
恢
原来各类走兽、飞禽、爬物和水族的性情，都可以制伏，也已经被人的性情制伏了；
和
各类的走兽、飞禽、昆虫、水族，本来都可以制伏，也已经被人制伏了；
新
各类飞禽、走兽、昆虫、水族，都可以驯服，而且都已经被人类制伏了；
思
各类的走兽、飞禽、爬虫、水族，都可以驯服，且已被人类驯服了；
吕
各类走兽飞鸟、昆虫水族、都是可以控制到驯服的，也已经被人类控制到驯服了。
直
所以任何走兽、飞禽、爬虫、水族的物种，是被驯化的，也已经被人驯化了；
原
πᾶσα γὰρ φύσις θηρίων τε καὶ πετεινῶν, ἑρπετῶν τε καὶ ἐναλίων δαμάζεται καὶ δεδάμασται τῇ φύσει τῇ ἀνθρωπίνῃ,
R
For every nature, both of beasts and of birds, both of reptiles and of creatures of the sea, is tamed and has been tamed by the human nature;
K
For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind:
D
For every species both of beasts and of birds, both of creeping things and of sea animals, is tamed and has been tamed by the human species;
Y
For every nature, both of beasts and of fowls, both of creeping things and things of the sea, is subdued, and hath been subdued, by the human nature,
I
All kinds of animals, birds, reptiles and creatures of the sea are being tamed and have been tamed by man,
恢
惟独舌头没有人能制伏，是不止息的恶物，满了致死的毒气。
和
惟独舌头没有人能制伏，是不止息的恶物，满了害死人的毒气。
新
可是没有人能够制伏舌头；它是喋喋不休的恶物，充满了致命的毒素。
思
至于舌头，却没有人能够驯服，且是个不止息的恶物，满含致死的毒汁。
吕
惟独舌头没有人能控制到驯服：嘿，倔强（有古卷作：扰乱）的祸患，满有害死人的毒气！
直
然而舌头没人能够驯化，
原
τὴν δὲ γλῶσσαν οὐδεὶς δαμάσαι δύναται ἀνθρώπων, ἀκατάστατον κακόν, μεστὴ ἰοῦ θανατηφόρου.
R
But the tongue no one among men is able to tame; it is a restless evil, full of deadly poison.
K
But the tongue can no man tame; it is an unruly evil, full of deadly poison.
D
but the tongue can no one among men tame; [it is] an unsettled evil, full of death-bringing poison.
Y
and the tongue no one of men is able to subdue, it is an unruly evil, full of deadly poison,
I
but no man can tame the tongue. It is a restless evil, full of deadly poison.
恢
我们用舌头颂赞那为主为父的，又用舌头咒诅那照着神样式受造的人。
和
我们用舌头颂赞那为主、为父的，又用舌头咒诅那照着神形像被造的人。
新
我们用它来称颂我们的主和天父，又用它来咒诅照神的形象被造的人。
思
我们用它赞颂上主和父，也用它诅咒那照天主的肖像而受造的人；
吕
我们用舌头祝颂那为主为父的，又用舌头咒诅那依上帝之形相而受造的人。
直
用它
原
ἐν αὐτῇ εὐλογοῦμεν τὸν κύριον καὶ πατέρα καὶ ἐν αὐτῇ καταρώμεθα τοὺς ἀνθρώπους τοὺς καθ᾽ ὁμοίωσιν θεοῦ γεγονότας,
R
With it we bless the Lord and Father, and with it we curse men, who have been made according to the likeness of God.
K
Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.
D
Therewith bless we the Lord and Father, and therewith curse we men made after [the] likeness of God.
Y
with it we do bless the God and Father, and with it we do curse the men made according to the similitude of God;
I
With the tongue we praise our Lord and Father, and with it we curse men, who have been made in God's likeness.
恢
颂赞和咒诅从同一个口里出来，我的弟兄们，这是不应当的。
和
颂赞和咒诅从一个口里出来，我的弟兄们，这是不应当的。
新
同一张嘴竟然又称颂主，又咒诅人；我的弟兄们，这是不应该的！
思
赞颂与诅咒竟从同一口里发出！我的弟兄们，这事决不该这样！
吕
祝颂和咒诅都从同一个口里出来：我的弟兄们，这是不该这样的。
直
从同一个口出来．颂赞和诅咒，没有必要我的弟兄们啊，变成这样。
原
ἐκ τοῦ αὐτοῦ στόματος ἐξέρχεται εὐλογία καὶ κατάρα. οὐ χρή, ἀδελφοί μου, ταῦτα οὕτως γίνεσθαι.
R
Out of the same mouth come forth blessing and cursing. These things, my brothers, ought not to be so.
K
Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.
D
Out of the same mouth goes forth blessing and cursing. It is not right, my brethren, that these things should be thus.
Y
out of the same mouth doth come forth blessing and cursing; it doth not need, my brethren, these things so to happen;
I
Out of the same mouth come praise and cursing. My brothers, this should not be.
恢
泉源从同一个眼里能涌出甜水和苦水么？
和
泉源从一个眼里能发出甜苦两样的水吗？
新
同一泉眼里能够涌出甜水和苦水来吗？
思
泉源岂能从同一孔穴，涌出甜水和苦水来？
吕
泉源哪能从同一个穴里喷出甜的苦的来呢？
直
难道这泉源从同一个出口．发出甜
原
μήτι ἡ πηγὴ ἐκ τῆς αὐτῆς ὀπῆς βρύει τὸ γλυκὺ καὶ τὸ πικρόν;
R
Does the spring, out of the same opening, gush forth the sweet and the bitter?
K
Doth a fountain send forth at the same place sweet water and bitter?
D
Does the fountain, out of the same opening, pour forth sweet and bitter?
Y
doth the fountain out of the same opening pour forth the sweet and the bitter?
I
Can both fresh water and salt water flow from the same spring?
恢
我的弟兄们，无花果树能生橄榄么？葡萄树能结无花果么？咸水也不能发出甜水来。
和
我的弟兄们，无花果树能生橄榄吗？葡萄树能结无花果吗？咸水里也不能发出甜水来。
新
我的弟兄们，无花果树能结橄榄吗？葡萄树能长无花果吗？咸水也不能发出甜水来。
思
我的弟兄们，无花果树岂能结橄榄，或者葡萄树岂能结无花果？咸水也不能产生甜水。
吕
我的弟兄们，无花果树哪能结橄榄呢？葡萄树哪能结无花果呢？咸水也不能发出甜水来啊！
直
岂能够．我的弟兄们啊，无花果树生出橄榄吗？或葡萄树
原
μὴ δύναται, ἀδελφοί μου, συκῆ ἐλαίας ποιῆσαι ἢ ἄμπελος σῦκα; οὔτε ἁλυκὸν γλυκὺ ποιῆσαι ὕδωρ.
R
Can a fig tree, my brothers, produce olives? Or a vine, figs? Neither can salt water produce sweet.
K
Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.
D
Can, my brethren, a fig produce olives, or a vine figs? Neither [can] salt [water] make sweet water.
Y
is a fig-tree able, my brethren, olives to make? or a vine figs? so no fountain salt and sweet water is able to make.
I
My brothers, can a fig tree bear olives, or a grapevine bear figs? Neither can a salt spring produce fresh water.
恢
你们中间谁是有智慧有见识的？他就当用智慧的温柔，凭他美好的品行，显出他所作所为的。
和
你们中间谁是有智慧、有见识的呢？他就当在智慧的温柔上显出他的善行来。
新
你们中间谁是有智慧、有见识的呢？他就应当有美好的生活，用明智的温柔，把自己的行为表现出来。
思
你们中谁是有智慧，有见识的呢？让他用好品行，彰显他的行为是出于智慧的温和！
吕
你们中间谁是有智慧有特长的呢？他应当以智慧之柔和、由好的为人指显出他的行为来。
直
谁是有智慧的且有见识的呢？你们中间．他显出．借着好的行为举止．他的作为．用智慧的温柔。
原
Τίς σοφὸς καὶ ἐπιστήμων ἐν ὑμῖν; δειξάτω ἐκ τῆς καλῆς ἀναστροφῆς τὰ ἔργα αὐτοῦ ἐν πραΰτητι σοφίας.
R
Who is wise and understanding among you? Let him show by his good manner of life his works in meekness of wisdom.
K
Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.
D
Who [is] wise and understanding among you; let him shew out of a good conversation his works in meekness of wisdom;
Y
Who is wise and intelligent among you? let him shew out of the good behaviour his works in meekness of wisdom,
I
Who is wise and understanding among you? Let him show it by his good life, by deeds done in the humility that comes from wisdom.
恢
但你们心里若怀着苦毒的嫉妒和私图好争，就不要再夸口，也不要再说谎抵挡真理了。
和
你们心里若怀着苦毒的嫉妒和纷争，就不可自夸，也不可说谎话抵挡真道。
新
如果你们心中存着刻薄的嫉妒和自私，就不可夸口，也不可说谎抵挡真理。
思
若你们心里怀有恶毒的嫉妒和纷争，就不可夸耀，不可说谎违反真理。
吕
你们若存着苦毒的妒忌和营私争胜在心里，别自己夸胜、作假事以敌真理了。
直
然而倘若你们有恶毒的嫉妒和自私．在你们的心里，就不可自夸且说谎话抵挡真理。
原
εἰ δὲ ζῆλον πικρὸν ἔχετε καὶ ἐριθείαν ἐν τῇ καρδίᾳ ὑμῶν, μὴ κατακαυχᾶσθε καὶ ψεύδεσθε κατὰ τῆς ἀληθείας.
R
But if you have bitter jealousy and selfish ambition in your heart, do not boast and lie against the truth.
K
But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.
D
but if ye have bitter emulation and strife in your hearts, do not boast and lie against the truth.
Y
and if bitter zeal ye have, and rivalry in your heart, glory not, nor lie against the truth;
I
But if you harbor bitter envy and selfish ambition in your hearts, do not boast about it or deny the truth.
恢
这样的智慧，不是从上头下来的，乃是属地的、属魂的、出于鬼且像鬼的。
和
这样的智慧不是从上头来的，乃是属地的、属情欲的、属鬼魔的。
新
这种智慧不是从天上来的，而是属地的、属血气的和属鬼魔的。
思
这种智慧不是从上而来的，而是属于下地的，属于血肉的，属于魔鬼的；
吕
这样的智慧不是从上头下来的，是属地上、属血气、属鬼魔的。
直
这样的智慧不是从上头下来的，而是属地上的，属情欲的，属鬼魔的。
原
οὐκ ἔστιν αὕτη ἡ σοφία ἄνωθεν κατερχομένη ἀλλ᾽ ἐπίγειος, ψυχική, δαιμονιώδης.
R
This wisdom is not that which descends from above, but is earthly, soulish, demonic.
K
This wisdom descendeth not from above, but is earthly, sensual, devilish.
D
This is not the wisdom which comes down from above, but earthly, natural, devilish.
Y
this wisdom is not descending from above, but earthly, physical, demon-like,
I
Such "wisdom" does not come down from heaven but is earthly, unspiritual, of the devil.
恢
因为何处有嫉妒和私图好争，何处就有扰乱和各样的坏事。
和
在何处有嫉妒纷争，就在何处有扰乱和各样的坏事。
新
因为凡有嫉妒和自私的地方，就必有扰乱和各样的坏事。
思
因为那里有嫉妒和纷争，那里就有扰乱和种种恶行。
吕
哪里有妒忌和营私争胜，哪里就有扰乱和各样的坏事。
直
因为何处
原
ὅπου γὰρ ζῆλος καὶ ἐριθεία, ἐκεῖ ἀκαταστασία καὶ πᾶν φαῦλον πρᾶγμα.
R
For where jealousy and selfish ambition are, there disorder and every worthless practice are.
K
For where envying and strife is, there is confusion and every evil work.
D
For where emulation and strife [are], there [is] disorder and every evil thing.
Y
for where zeal and rivalry are, there is insurrection and every evil matter;
I
For where you have envy and selfish ambition, there you find disorder and every evil practice.
恢
惟独从上头来的智慧，先是纯洁的，后是和平的、和蔼的、柔顺的，满有怜悯和善果，没有偏见，没有假冒。
和
惟独从上头来的智慧，先是清洁，后是和平，温良柔顺，满有怜悯，多结善果，没有偏见，没有假冒。
新
至于从天上来的智慧，首先是纯洁的，其次是和平的，温柔的，谦逊的，满有恩慈和善果，没有偏袒，没有虚伪。
思
至于从上而来的智慧，它首先是纯洁的，其次是和平的，宽仁的，柔顺的，满有仁慈和善果的，不偏不倚的，没有伪善的。
吕
惟独从上头来的智慧、第一是清洁，其次是和平、温良、柔顺，满有怜恤和美善果子的，不含糊两可、不假模假样。
直
但是这从上面
原
ἡ δὲ ἄνωθεν σοφία πρῶτον μὲν ἁγνή ἐστιν, ἔπειτα εἰρηνική, ἐπιεικής, εὐπειθής, μεστὴ ἐλέους καὶ καρπῶν ἀγαθῶν, ἀδιάκριτος, ἀνυπόκριτος.
R
But the wisdom from above is first pure, then peaceable, forbearing, compliant, full of mercy and good fruit, impartial, without hypocrisy.
K
But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.
D
But the wisdom from above first is pure, then peaceful, gentle, yielding, full of mercy and good fruits, unquestioning, unfeigned.
Y
and the wisdom from above, first, indeed, is pure, then peaceable, gentle, easily entreated, full of kindness and good fruits, uncontentious, and unhypocritical: --
I
But the wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere.
恢
并且义的果子，乃是由那些制造和平的人，在和平中所种植的。
和
并且使人和平的，是用和平所栽种的义果。
新
这是缔造和平的人，用和平所培植出来的义果。
思
为缔造和平的人，正义的果实，乃是在和平中种植的。
吕
并且正义之果子也是在和平中撒种、给缔造和平的人收成的。
直
而公义的果实在和平中被播种．促使和平的
原
καρπὸς δὲ δικαιοσύνης ἐν εἰρήνῃ σπείρεται τοῖς ποιοῦσιν εἰρήνην.
R
And the fruit of righteousness is sown in peace by those who make peace.
K
And the fruit of righteousness is sown in peace of them that make peace.
D
But [the] fruit of righteousness in peace is sown for them that make peace.
Y
and the fruit of the righteousness in peace is sown to those making peace.
I
Peacemakers who sow in peace raise a harvest of righteousness.
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