A beatitude is a declaration of happiness or promised blessing because of some virtue or good deed. 1 beatitude就是一个宣示的幸福或承诺的祝福，因为有些美德还是一件好事。 The most famous beatitudes are the blessings preached by Jesus in the Sermon on the Mount (Matt. 5).最有名的beatitudes是祝福宣扬的耶稣在山上宝训。 （ 5 ） 。 They describe the qualities of Christian perfection and promise future blessings rather than current rewards.他们形容素质的基督教完善，并承诺在未来的祝福，而不是目前的报酬。
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The Beatitudes of Christ represent eight upward steps toward attaining the Blessedness of a Divine Life.该beatitudes基督所代表的八个向上一步步迈向实现幸福的神的生活。 They are expressed in Matthew 5 in the New Testament, as an important part of His Sermon on the Mount.他们表示，在马太五，在新约圣经的一个重要部分，他的山上宝训。
(Preliminary text): （初步文本） ：
Matt.马特。 5:1. 5:1 。 And seeing the multitudes, he ascended a mountain: and when he was seated, his disciples came to him:在看到众多，他爬山：当他坐定后，他的弟子来找他：
Matt.马特。 5:2 And he opened his mouth, and taught them, saying, 5时02分，他打开他的嘴，并告诉他们，说，
Matt.马特。 5:11 Blessed are ye, when [men] shall revile you, and persecute [you], and shall say all manner of evil against you falsely, for my sake. 5时11分是有福的叶，当[男]应revile你，并迫害[你] ，并应当说，各种形式的邪恶对你讹，为我。 {falsely: Gr. （附有虚假产地来源标签：遗传资源。 lying}躺在）
Matt.马特。 5:12 Rejoice, and be exceeding glad: for great [is] your reward in heaven: for so they persecuted the prophets who were before you. 5时12分庆幸，并超过高兴：伟大的[是]你的赏金在天上：为使他们迫害先知，他们在你们面前。
(This is the eighth and final step, Attainment of the Summit, Suffering for Christ , standing besides the prophets and martyrs.) （这是第八次和最后的一步， 实现首脑会议的，痛苦的基督 ，常委，除了先知和烈士） 。
Matt.马特。 5:13. 5时13分。 Ye are the salt of the earth: but if the salt hath lost its savour, with what shall it be salted?叶是盐的地球：不过，如果盐祂所失去了品味，应怎样才能咸鱼？ it is then good for nothing, but to be cast out, and to be trodden under foot by men.它是那么得一无是处，而是要被赶出去，并可以践踏脚下男性。
Matt.马特。 5:14 Ye are the light of the world. 5时14分叶，是世界的光。 A city that is set on an hill cannot be hid.一个城市是定在一个山不能隐瞒。
Matt.马特。 5:15 Neither do men light a lamp, and put it under a basket, but on a lampstand; and it giveth light to all that are in the house.下午5时15也不男子轻一盏灯，并把它根据一篮子的，但一个灯台，并且给予轻令所有人都在众议院。 {a bushel: the word in the original signifieth a measure containing about a pint less than a peck} （蒲式耳：字原signifieth一项措施，其中载有大约一品脱不到一啄）
Matt.马特。 5:16 Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven. 5:16 ，让你的光照耀，所以之前的男子，他们可以看到你的好作品，歌颂你的父亲是谁在天上。
The solemn blessings (beatitudines, benedictiones) which mark the opening of the Sermon on the Mount, the very first of Our Lord's sermons in the Gospel of St. Matthew (5:3-10).庄严的祝福（ beatitudines ， benedictiones ） ，其中标志开幕的山上宝训，第一我们的主的布道，在福音的圣马太（ 5:3-10 ） 。
Four of them occur again in a slightly different form in the Gospel of St. Luke (6:22), likewise at the beginning of a sermon, and running parallel to Matthew 5-7, if not another version of the same.其中4人再次出现在一个略为不同的形式，在福音的圣卢克（ 6时22分） ，同样在年初的说教，并运行平行马修5-7 ，如果不是另一种版本相同。 And here they are illustrated by the opposition of the four curses (24-26).在这里，他们都表明了反对的四个诅咒（ 24-26 ） 。
The fuller account and the more prominent place given the Beatitudes in St. Matthew are quite in accordance with the scope and the tendency of the First Gospel, in which the spiritual character of the Messianic kingdom -- the paramount idea of the Beatitudes -- is consistently put forward, in sharp contrast with Jewish prejudices.有关更详尽和较为突出的地方，由于beatitudes在圣马太相当根据的范围和趋势，第一个福音，其中精神品格的救世主英国-至高无上理念的b eatitudes-一贯提出的，形成鲜明对比，与犹太人的偏见。 The very peculiar form in which Our Lord proposed His blessings make them, perhaps, the only example of His sayings that may be styled poetical -- the parallelism of thought and expression, which is the most striking feature of Biblical poetry, being unmistakably clear.非常奇特的形式，使我们的主提出他的祝福，使他们，也许，唯一的例子，说明他的说法可能风格的诗歌-排比的思想和言论自由，这是一个最突出的特点圣经诗歌，正明白无误地清楚。
The text of St. Matthew runs as follows:文圣马太运行情况如下：
Blessed are the poor in spirit: for theirs is the kingdom of heaven.有福是穷人在精神：为他们的是天国。 (Verse 3) （韵文3 ）
Blessed are the meek: for they shall posses the land.有福是温柔：他们应拥有的土地。 (Verse 4) （韵文4 ）
Blessed are they who mourn: for they shall be comforted.有福了，他们为悼念：因为他们必将安慰。 (Verse 5) （韵文5 ）
Blessed are they that hunger and thirst after justice: for they shall have their fill.有福了，他们说，饥饿和干渴之后，司法：因为他们也应享有其填补。 (Verse 6) （韵文6 ）
Blessed are the merciful: for they shall obtain mercy.有福了，是慈悲为怀：因为他们必将得到怜悯。 (Verse 7) （韵文7 ）
Blessed are the clean of heart: for they shall see God.有福是干净的心：因为他们将看到上帝。 (Verse 8) （韵文8 ）
Blessed are the peacemakers: for they shall be called the children of God.有福的和平缔造者：对于他们应被称为儿童的上帝。 (Verse 9) （韵文9 ）
Blessed are they that suffer persecution for justice' sake, for theirs is the kingdom of heaven.有福了，他们遭受迫害的正义起见，为他们的是天国。 (Verse 10) （新诗10 ）
TEXTUAL CRITICISM考据学
As regards textual criticism, the passage offers no serious difficulty.至于考据学，通过提供没有发生严重困难。 Only in verse 9, the Vulgate and many other ancient authorities omit the pronoun autoi, ipsi; probably a merely accidental ommission.不仅在新诗九日， vulgate和其他许多古代当局省略代词autoi ，同侧;可能只是一个偶然ommission 。 There is room, too, for serious critical doubt, whether verse 5 should not be placed before verse 4.有空间，也严重危急疑问，无论是韵文五日不应放在前韵文4 。 Only the etymological connection, which in the original is supposed to have existed between the "poor" and the "meek", makes us prefer the order of the Vulgate.只有词源方面，即在原来的是有存在的"穷"和"温柔" ，使我们宁愿秩序的vulgate 。
First Beatitude第一beatitude
The word poor seems to represent an Aramaic `ányâ (Hebrew `anî), bent down, afflicted, miserable, poor; while meek is rather a synonym from the same root, `ánwan (Hebrew `ánaw), bending oneself down, humble, meek, gentle.字穷人似乎代表着一个阿拉米文` ányâ （希伯来语` anî ） ，弯腰，折磨，悲惨的，恶劣的，而温柔是相当别名两岸同根， ` ánwan （希伯来语` ánaw ） ，弯曲自己，谦卑，温柔，温和的。 Some scholars would attach to the former word also the sense of humility; others think of "beggars before God" humbly acknowledging their need of Divine help.一些学者重视前者字也意识谦卑;他人认为"乞丐上帝面前"谦虚地承认，他们所需要的是神圣的帮助。 But the opposition of "rich" (Luke 6:24) points especially to the common and obvious meaning, which, however, ought not to be confined to economical need and distress, but may comprehend the whole of the painful condition of the poor: their low estate, their social dependence, their defenceless exposure to injustice from the rich and the mighty.但是反对党的"富人" （卢克6时24分）分，尤其是共同而明显的意义，因而，但是，不应该局限于经济的需要和困扰，但可能理解整个惨痛的状况，以及穷人：他们的低屋，他们的社会依赖性，他们手无寸铁暴露不公，贫富浩荡。 Besides the Lord's blessing, the promise of the heavenly kingdom is not bestowed on the actual external condition of such poverty.除了上帝的祝福，许诺的天国，是不是赐予的实际外部条件的，例如贫穷。 The blessed ones are the poor "in spirit", who by their free will are ready to bear for God's sake this painful and humble condition, even though at present they be actually rich and happy; while on the other hand, the really poor man may fall short of this poverty "in spirit".庇佑的是穷人" ，在精神" ，他们通过自己的自由意志，愿意承受上帝的，为了这个痛苦和谦卑的条件，即使目前它们实际上就是丰富和快乐，而在另一方面，真正的穷人可能达不到这个贫穷的"精神" 。
Second Beatitude第二beatitude
Inasmuch as poverty is a state of humble subjection, the "poor in spirit", come near to the "meek", the subject of the second blessing.因为贫困是一个国家的卑微的屈从， "穷在精神" ，走近"温柔" ，主题的第二个祝福。 The anawim, they who humbly and meekly bend themselves down before God and man, shall "inherit the land" and posses their inheritance in peace.该anawim ，他们低声下气地meekly河曲自己下来之前，人与上帝，应"继承土地" ，并拥有自己的财产继承在和平之中。 This is a phrase taken from Psalm 36:11, where it refers to the Promised Land of Israel, but here in the words of Christ, it is of course but a symbol of the Kingdom of Heaven, the spiritual realm of the Messiah.这是一个短语，从诗篇36:11 ，它是指应许之地的以色列，但在这里，在基督的话，这当然只是象征天国，精神境界的弥赛亚。 Not a few interpreters, however, understand "the earth".没有数名口译，不过，理解的"地球" 。 But they overlook the original meaning of Psalm 36:11, and unless, by a far-fetched expedient, they take the earth also to be a symbol of the Messianic kingdom, it will be hard to explain the possession of the earth in a satisfactory way.但它们忽略了原来的含义诗篇36:11 ，除非由一个十分牵强的权宜之计，它们采取的地球也将象征着救世主的英国，就很难解释藏在地球上一个满意方式。
Third Beatitude第三beatitude
The "mourning" in the Third Beatitude is in Luke (6:25) opposed to laughter and similar frivolous worldly joy. "哀悼" ，在第三beatitude是在路加（ 6时25分）反对笑声和类似无聊世俗的欢乐。 Motives of mourning are not to be drawn from the miseries of a life of poverty, abjection, and subjection, which are the very blessings of verse 3, but rather from those miseries from which the pious man is suffering in himself and in others, and most of all the tremendous might of evil throughout the world.动机的莫宁是不会卷入，从苦难的生活贫困， abjection ，隶属，这是非常幸福的韵文3 ，而是来自这些苦楚是从其中虔诚的人是痛苦，在自己和别人，最主要的巨大威力邪恶的整个世界。 To such mourners the Lord Jesus carries the comfort of the heavenly kingdom, "the consolation of Israel" (Luke 2:25) foretold by the prophets, and especially by the Book of Consolation of Isaias (11-16).这种悼念主耶稣背负舒适的天国， "安慰的以色列" （路加福音2时25分）预言由先知，特别是按本子办事安慰的伊萨亚斯罗（ 11-16 ） 。 Even the later Jews knew the Messiah by the name of Menahhem, Consoler.即使后来犹太人知道弥赛亚所名称menahhem ， consoler 。 These three blessings, poverty, abjection, and subjection are a commendation of what nowadays are called the passive virtues: abstinence and endurace, and the Eighth Beatitude (verse 10) leads us back again to the teaching.这三个祝福，贫穷， abjection ，并服从是一个表彰的是什么，现在所谓的被动的美德：禁欲和endurace ，第八届beatitude （新诗10 ）导致我们再次回到教学。
Fourth Beatitude第四beatitude
The others, however, demand a more active behaviour.其他人，但是，需求更积极的行为。 First of all, "hunger and thirst" after justice: a strong and continuous desire of progress in religious and moral perfection, the reward of which will be the very fulfilment of the desire, the continuous growth in holiness.首先， "饥饿和干渴"后，司法：一个强大和持续的愿望，进步的宗教和道德完善，奖励，其中将非常满足的欲望，持续增长成圣。
Fifth Beatitude第五beatitude
From this interior desire a further step should be taken to acting to the works of "mercy", corporal and spiritual.从这个内部的欲望要进一步采取代理该项工程的"慈悲" ，体罚和精神。 Through these the merciful will obtain the Divine mercy of the Messianic kingdom, in this life and in the final judgment.通过这些仁慈的，将获得神圣慈悲的救世主，英国，在这个生活中，在最后的判断。 The wonderful fertility of the Church in works and institutions of corporal and spiritual mercy of every kind shows the prophetical sense, not to say the creative power, of this simple word of the Divine Teacher.奇妙的肥力教会在工程和机构的体罚和精神慈悲的每一种显示prophetical意义上说，并不是说，创造能力，这个简单的词的神圣的老师。
Sixth Beatitude第六beatitude
According to biblical terminology, "cleanness of heart" (verse 8) cannot exclusively be found in interior chastity, nor even, as many scholars propose, in a genral purity of conscience, as opposed to the Levitical, or legal, purity required by the Scribes and Pharisees.据圣经中的术语， "洁净的心" （诗8 ）不能完全被发现，在内部贞洁，也不平坦，但正如许多学者提出，在一个genral纯度的良心，作为反对以levitical ，或法律，纯度要求的，由文士和法利赛。 At least the proper place of such a blessing does not seem to be between mercy (verse 7) and peacemaking (verse 9), nor after the apparently more far-reaching virtue of hunger and thirst after justice.至少在适当的地方，这样的祝福，似乎并没有与怜悯（韵文7 ）和缔造和平（新诗九） ，也没有后显然更深远的美德，饥饿和干渴之后，正义。 But frequently in the Old and New Testaments (Genesis 20:5; Job 33:3, Psalms 23:4 (24:4) and 72:1 (73:1); 1 Timothy 1:5; 2 Timothy 2:22) the "pure heart" is the simple and sincere good intention, the "single eye" of Matthew 6:22, and thus opposed to the unavowed by-ends of the Pharisees (Matthew 6:1-6, 16-18; 7:15; 23:5-7, 14) This "single eye" or "pure heart" is most of all required in the works of mercy (verse 7) and zeal (verse 9) in behalf of one's neighbor.但经常在旧约及新约（创20时05分;求职33:3 ，诗篇23时04分（ 24:4 ）和72:1 （ 73:1 ） ， 1蒂莫西1:5 ;提摩太2时22分） "纯心"是一种朴素和真诚的，用意是好的， "单只眼"的马太6时22分，并因此反对把unavowed由两端的法利（马太6:1-6 ， 16-18 ; 7 ： 15 ; 23:5-7 ， 14 ） ，这"单只眼"或"纯心" ，大部分都需要在工程的怜悯（韵文7 ）和热情（新诗九）在代表一个人的邻居。 And it stands to reason that the blessing, promised to this continuous looking for God's glory, should consist of the supernatural "seeing" of God Himself, the last aim and end of the heavenly kingdom in its completion.这是合乎道理的祝福，承诺要不断寻找上帝的荣耀，应包括超自然"百闻不如一见"的上帝，最后的目的和归宿的天国，在完成的。
Seventh Beatitude第七届beatitude
The "peacemakers" (verse 9) are those who not only live in peace with others but moreover do their best to preserve peace and friendship among mankind and between God and man, and to restore it when it has been disturbed. "和平缔造者" （新诗九） ，是那些不仅生活在和平与他人，但同时尽最大努力去维护和平和友谊，为人类之间和人与上帝，并恢复它的时候，它一直受困扰。 It is on account of this godly work, "an imitating of God's love of man" as St. Gregory of Nyssa styles it, that they shall be called the sons of God, "children of your Father who is in heaven" (Matthew 5:45).这是考虑到这一神圣工作" ，是一个模仿的天主的爱的人" ，作为圣格雷戈里的nyssa风格，即它们应被称为神的儿子， "孩子，你的父亲是谁在天国" （马太五日： 45 ） 。
Eighth Beatitude第八届beatitude
When after all this the pious disciples of Christ are repaid with ingratitude and even "persecution" (verse 10) it will be but a new blessing, "for theirs is the kingdom of heaven."当毕竟这是虔诚的弟子基督的偿还与ingratitude ，甚至被"迫害" （新诗10 ） ，它会，而是一个新的祝福" ，是他们的天国"
So, by an inclusion, not uncommon in biblical poetry, the last blessing goes back to the first and the second.因此，由一个包容，而不是罕见，在圣经诗歌，最后祝福源远流长，早在第一次和第二次。 The pious, whose sentiments and desires whose works and sufferings are held up before us, shall be blessed and happy by their share in the Messianic kingdom, here and hereafter.该虔诚，他们的情绪和欲望，其作品和痛苦都举行了摆在我们面前的，应予以祝福和快乐，他们的份额在救世主英国，在这里和来世。 And viewed in the intermediate verses seem to express, in partial images of the one endless beatitude, the same possession of the Messianic salvation.并认为在中间小诗，似乎表示，在局部图象的一个无休止beatitude ，同时拥有救世主的救赎。 The eight conditions required constitute the fundamental law of the kingdom, the very pith and marrow of Christian perfection. 8所需要的条件，构成了基本的法律王国，非常髓部和骨髓的基督教和完善。 For its depth and breadth of thought, and its practical bearing on Christian life, the passage may be put on a level with the Decalogue in the Old, and the Lord's Prayer in the New Testament, and it surpassed both in its poetical beauty of structure.其深度和广度的思想，其实际意义上的基督徒的生活，通过可放到了一个层面与十诫在养老，主祷文，在新约圣经，它超越了双方在其诗歌之美，结构。
Publication information Written by John P. Van Kasteren.出版信息书面约翰页范kasteren 。 Transcribed by Beth Ste-Marie.转录由什么您-马里。 The Catholic Encyclopedia, Volume II.天主教百科全书，第二卷。 Published 1907. 1907年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, 1907. nihil obstat ， 1907 。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约
Bibliography参考书目
Besides the commentaries on St. Matthew and St. Luke, and the monographs on the Sermon on the Mount, the Beatitudes are treated in eight homilies of ST.除了评圣马修和圣卢克和专着山上宝训， beatitudes对待，在8个颂歌圣。 GREGORY OF NYSSA, PG, XLIV, 1193-1302, and in one other of ST.格雷戈里的nyssa ，编号，四十四， 1193年至1302年，并在另一名圣。 CHROMATIUS, PL, XX, 323-328. chromatius ，特等，第二十条， 323-328 。 Different partristical sermons on single beatitudes are noticed in PL., CXXI (Index IV) 23 sqq.不同partristical说教单beatitudes都注意到，在特等， cxxi （指数四） 23 sqq 。
This subject presentation in the original English language这一主题演讲，在原有的英语
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