此處三句與“樂”相關的話并列，而彼此之間似乎關系松散，考慮到這一則具有開宗明義的地位，后代許多學人傾向于將它解釋為義理有機相連的一段，故其解讀皆向“學”字著力：認為“有朋”（或作“友朋”）即同門，遠道而來是為了切磋學問；因無賓語而語義模糊的“人不知”也便隨之解釋為“別人不了解自己的學識和見解”。

中外翻譯家們是如何翻譯這一則的呢？我們一起看看：

辜鴻銘：Confucius remarked, “ It is indeed a pleasure to acquire knowledge and, as you go on acquiring, to put into practice what you have acquired. A greater pleasure still it is when friends of congenial minds come from afar to seek you because of your attainments. But he is truly a wise and good man who feels no discomposure even when he is not noticed of men.”

許淵沖：Is it not a delight, said the Master, to acquire knowledge and put it into practice? Is it not a pleasure to meet friends coming from afar? Is he not an intelligentleman, who is careless alike of being known or unknown?

阿瑟·韋利: The Master said, to learn and at due times to learn what one has learned, is that not after all a pleasure? That friends should come to one from afar, is this not after all delightful? To remain unsoured even though one’s merits are unrecognized by others, is that not after all what is expected of a gentleman?

理雅各：The Master said, “Is it not pleasant to learn with a constant perseverance and application? Is it not delightful to have friends coming from distant quarters? Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?

劉殿爵：The Master said, “Is it not a pleasure, having learned something, to try it out at due intervals? Is it not a joy to have friends come from afar? Is it not gentlemanly not to take offence when others fail to appreciate your abilities?

北京外國語大學解村老師認為，翻譯之難在于，不同的闡釋原本并存于原文，而一經翻譯便不得不落諸實處，對于語言精簡的先秦典籍來說尤其如此。若從上說，則在譯文中最好體現出“切磋論學”的意思，辜鴻銘所加的“congenial minds”（志趣相投）和“because of your attainments”（為了你的學識）點出了朋友此來何為。至于“人不知”，則以上前輩譯家多理解為本人或其優點、能力不被他人重視，這樣譯固然可保無虞，但終究偏離了“學”的主題。

“習”從“羽”，朱熹注為“鳥數飛也”，指的是通過實踐來學，其意偏于“行”，不宜理解為“溫習”。在孔學之中，“行”是“學”的指歸，《論語》中有諸多章句與此相關，例如“聽其言而觀其行”“敏于事而慎于言”“訥于言而敏于行”。所以，與譯為“learn what one has learned”（溫習）相比，“put into practice”（付諸實踐）是更為合理的翻譯。

“君子”的翻譯頗為棘手。在孔子的時代，除了表示“品行之高”，它更為原初的意義“地位高的男子”尚未完全從該詞中消退。“man of virtue”（理雅各）“wise and good man”（辜鴻銘）固然可行，但難免少了歷史語境中對于社會身份的指涉。譯為“gentleman”（韋利、劉殿爵）甚或許淵沖的新造詞“intelligentleman”亦無不可，畢竟“君子”和“紳士”有許多相似之處，但“紳士文化”是17世紀才在西歐成形的他者，以它來置換時空和內涵都不相同的“君子”也難免有些粗率。有譯者將其譯為“superior man”，兼顧了“地位之高”和“品行之高”。還有人主張直接音譯為“Junzi”，突出它獨一無二的本土屬性。

《論語》記載著孔子跟門人弟子的對話，章句大多不是高頭講章。“不亦……乎？”這樣的句式表現出孔子不是在說教，而是以交流的姿態娓娓閑談。所以在翻譯中，竊以為這個句式應該予以保留。辜譯美則美矣，但于此處的處理或有所失。