Hebrews
Chapter 2
1 1 Therefore, we must attend all the more to what we have heard, so that we may not be carried away.
应坚持圣道为此，我们必须更应注重所听的道理，免得为潮流所冲去。
2 For if the word announced through angels proved firm, and every transgression and disobedience received its just recompense,
如果借着天使所传示的话，发生了效力，凡违犯抗命的，都得了公平的报复；
3 how shall we escape if we ignore so great a salvation? Announced originally through the Lord, it was confirmed for us by those who had heard.
那么，我们这些忽视这样伟大救恩的人，怎能逃脱惩罚呢？这救恩原是主亲自开始宣讲的，是那些听讲的人给我们证实的，
4 God added his testimony by signs, wonders, various acts of power, and distribution of the gifts of the holy Spirit according to his will.
又是天主以神迹、奇事和各种异能，以及照衪的旨意所分配的圣神的奇恩，所一同证实的。
5 2 For it was not to angels that he subjected the world to come, of which we are speaking.
的确，天主没有把我们所讨论的未来的世界，隶属于天使之下，
6 Instead, someone has testified somewhere: ＂What is man that you are mindful of him, or the son of man that you care for him?
但有一个人在圣经某处曾证明说：‘人算什么，你竟顾念衪；人子算什么，你竟看顾衪？
7 You made him for a little while lower than the angels; you crowned him with glory and honor,
你使衪稍微逊于天使，赐给衪尊崇和光荣当冠冕〔令衪统治你手的造化〕，
8 subjecting all things under his feet.＂ In ＂subjecting＂ all things (to him), he left nothing not ＂subject to him.＂ Yet at present we do not see ＂all things subject to him,＂
将一切放在衪的脚下。’＂将一切放在衪的脚下＂一句，是说天主没有留下一样，不隶属于衪权下的；但是现今我们还没有看见一切全隶属于衪权下。
9 but we do see Jesus ＂crowned with glory and honor＂ because he suffered death, he who ＂for a little while＂ was made ＂lower than the angels,＂ that by the grace of God he might taste death for everyone.
我们却看见了那位＂稍微逊于天使＂的耶稣，因所受的死亡之苦，接受了尊崇和光荣的冠冕；这原是出于天主的恩宠，使衪为每个人尝到死味。
10 For it was fitting that he, for whom and through whom all things exist, in bringing many children to glory, should make the leader to their salvation perfect through suffering.
其实，那为万物的终向和万物根源的天主，既领导众子进入光荣，借苦难来成全拯救众子的首领，也是适当的，
11 He who consecrates and those who are being consecrated all have one origin. Therefore, he is not ashamed to call them ＂brothers,＂
因为，祝圣者与被祝圣者都是出于一源；为这个原故，耶稣称他们为弟兄，并不以为耻，说：
12 saying: ＂I will proclaim your name to my brothers, in the midst of the assembly I will praise you＂;
‘我要向我的弟兄，宣扬你的圣名；在集会中，我要赞扬你。’又说：‘我要依靠天主。’
13 and again: ＂I will put my trust in him＂; and again: ＂Behold, I and the children God has given me.＂
又说：‘看，我和天主所赏给我的孩子。’
14 Now since the children share in blood and flesh, he likewise shared in them, that through death he might destroy the one who has the power of death, that is, the devil,
那么，孩子既然都有同样的血肉，衪照样也取了一样的血肉，为能借着死亡，毁灭那握有死亡的权势者－－魔鬼，
15 and free those who through fear of death had been subject to slavery all their life.
并解救那些因死亡的恐怖，一生当奴隶的人。
16 Surely he did not help angels but rather the descendants of Abraham;
其实都知道，衪没有援助天使，而援助了亚巴郎的后裔。
17 therefore, he had to become like his brothers in every way, that he might be a merciful and faithful high priest before God to expiate the sins of the people.
因此，衪应当在各方面相似弟兄们，好能在关于天主的事上，成为一个仁慈和忠信的大司祭，以补赎人民的罪恶。
18 Because he himself was tested through what he suffered, he is able to help those who are being tested.
衪既然亲自经过试探受了苦，也必能扶助受试探的人。
Footnotes(注解)
1 [1-4] The author now makes a transition into exhortation, using an a fortiori argument (as at Hebrews 7:21-22; 9:13-14; 10:28-29; 12:25). The word announced through angels (Hebrews 2:2), the Mosaic law, is contrasted with the more powerful word that Christians have received (Hebrews 2:3-4). Christ's supremacy strengthens Christians against being carried away from their faith.
2 [5-18] The humanity and the suffering of Jesus do not constitute a valid reason for relinquishing the Christian faith. Psalm 8:5-6) is also applied to Jesus in 1 Cor 15:27; Eph 1:22; and probably 1 Peter 3:22. This christological interpretation, therefore, probably reflects a common early Christian tradition, which may have originated in the expression the son of man (Hebrews 2:6). The psalm contrasts God's greatness with man's relative insignificance but also stresses the superiority of man to the rest of creation, of which he is lord. Hebrews applies this christologically: Jesus lived a truly human existence, lower than the angels, in the days of his earthly life, particularly in his suffering and death; now, crowned with glory and honor, he is raised above all creation. The author considers all things as already subject to him because of his exaltation (Hebrews 2:8-9), though we do not see this yet. The reference to Jesus as leader (Hebrews 2:10) sounds the first note of an important leitmotif in Hebrews: the journey of the people of God to the sabbath rest (Hebrews 4:9), the heavenly sanctuary, following Jesus, their ＂forerunner＂ (Hebrews 6:20). It was fitting that God should make him perfect through suffering, consecrated by obedient suffering. Because he is perfected as high priest, Jesus is then able to consecrate his people (Hebrews 2:11); access to God is made possible by each of these two consecrations. If Jesus is able to help human beings, it is because he has become one of us; we are his ＂brothers.＂ The author then cites three Old Testament texts as proofs of this unity between ourselves and the Son. Psalm 22:22 is interpreted so as to make Jesus the singer of this lament, which ends with joyful praise of the Lord in the assembly of ＂brothers.＂ The other two texts are from Isaiah 8:17, 18. The first of these seems intended to display in Jesus an example of the trust in God that his followers should emulate. The second curiously calls these followers ＂children＂; probably this is to be understood to mean children of Adam, but the point is our solidarity with Jesus. By sharing human nature, including the ban of death, Jesus broke the power of the devil over death (Hebrews 2:4); the author shares the view of Hellenistic Judaism that death was not intended by God and that it had been introduced into the world by the devil. The fear of death (Hebrews 2:15) is a religious fear based on the false conception that death marks the end of a person's relations with God (cf Psalm 115:17-18; Isaiah 38:18). Jesus deliberately allied himself with the descendants of Abraham (Hebrews 2:16) in order to be a merciful and faithful high priest. This is the first appearance of the central theme of Hebrews, Jesus the great high priest expiating the sins of the people (Hebrews 2:17), as one who experienced the same tests as they (Hebrews 2:18).