Hebrews
Chapter 1

1 1 In times past, God spoke in partial and various ways to our ancestors through the prophets;

天主在古时，曾多次并以多种方式，借着先知对我们的祖先说过话；

2 in these last days, he spoke to us through a son, whom he made heir of all things and through whom he created the universe,

但在这末期内，衪借着自己的儿子对我们说了话。天主立了衪为万有的承继者，并借着衪造成了宇宙。

3 who is the refulgence of his glory, the very imprint of his being, and who sustains all things by his mighty word. When he had accomplished purification from sins, he took his seat at the right hand of the Majesty on high,

衪是天主光荣的反映，是天主本体的真像，以自己大能的话支撑万有；当衪涤除了罪恶之后，便在高天上坐于＂尊威＂的右边。

4 as far superior to the angels as the name he has inherited is more excellent than theirs.

衪所承受的名字既然超越众天使的名字，所以衪远超过众天使之上。

5 2 For to which of the angels did God ever say: ＂You are my son; this day I have begotten you＂? Or again: ＂I will be a father to him, and he shall be a son to me＂?

天主曾向那一位天使说过：‘你是我的儿子，我今日生了你？’或说过：‘我要作衪的父亲，衪要作我的儿子？’

6 And again, when he leads 3 the first-born into the world, he says: ＂Let all the angels of God worship him.＂

再者，当天主引领首生子进入世界的时候，又说：‘天主的众天使都要崇拜衪。’

7 Of the angels he says: ＂He makes his angels winds and his ministers a fiery flame＂;

论到天使固然说过：‘天主使自己的天使为风，使自己的仆役为火焰。’

8 but of the Son: ＂Your throne, O God, 4 stands forever and ever; and a righteous scepter is the scepter of your kingdom.

可是，论到自己的儿子却说：‘天主！你的御座，永远常存；你治国的权杖，是公正的权杖。

9 You loved justice and hated wickedness; therefore God, your God, anointed you with the oil of gladness above your companions＂;

你爱护正义，憎恨不法；为此天主，你的天主，用欢愉的油傅了你，胜过你的伴侣。’

10 and: ＂At the beginning, O Lord, you established the earth, and the heavens are the works of your hands.

又说：‘上主、你！在起初奠定了下地，上天是你手的功绩；

11 They will perish, but you remain; and they will all grow old like a garment.

诸天必要毁灭，而你永远存在；万物必要如同衣裳一样破坏。

12 You will roll them up like a cloak, and like a garment they will be changed. But you are the same, and your years will have no end.＂

你将它们卷起好似外套，它们必如衣服，都要变换更新；但是你却永存不变，你的寿命无尽无限。’

13 But to which of the angels has he ever said: ＂Sit at my right hand until I make your enemies your footstool＂?

又向那一位天使说过：‘你坐在我右边，等我使你的仇敌，变作你脚下的踏板？’

14 Are they not all ministering spirits sent to serve, for the sake of those who are to inherit salvation?

众天使岂不都是奉职的神，被派遣给那些要承受救恩的人服务吗？



Footnotes(注解)

1 [1-4] The letter opens with an introduction consisting of a reflection on the climax of God's revelation to the human race in his Son. The divine communication was initiated and maintained during Old Testament times in fragmentary and varied ways through the prophets (Hebrews 1:1), including Abraham, Moses, and all through whom God spoke. But now in these last days (Hebrews 1:2) the final age, God's revelation of his saving purpose is achieved through a son, i.e., one who is Son, whose role is redeemer and mediator of creation. He was made heir of all things through his death and exaltation to glory, yet he existed before he appeared as man; through him God created the universe. Hebrews 1:3-4, which may be based upon a liturgical hymn, assimilate the Son to the personified Wisdom of the Old Testament as refulgence of God's glory and imprint of his being (Hebrews 1:3; cf Wisdom 7:26). These same terms are used of the Logos in Philo. The author now turns from the cosmological role of the preexistent Son to the redemptive work of Jesus: he brought about purification from sins and has been exalted to the right hand of God (see Psalm 110:1). The once-humiliated and crucified Jesus has been declared God's Son, and this name shows his superiority to the angels. The reason for the author's insistence on that superiority is, among other things, that in some Jewish traditions angels were mediators of the old covenant (see Acts 7:53; Gal 3:19). Finally, Jesus' superiority to the angels emphasizes the superiority of the new covenant to the old because of the heavenly priesthood of Jesus.

2 [5-14] Jesus' superiority to the angels is now demonstrated by a series of seven Old Testament texts. Some scholars see in the stages of Jesus' exaltation an order corresponding to that of enthronement ceremonies in the ancient Near East, especially in Egypt, namely, elevation to divine status (Hebrews 1:5-6); presentation to the angels and proclamation of everlasting lordship (Hebrews 1:7-12); enthronement and conferral of royal power (Hebrews 1:13). The citations from the Psalms in Hebrews 1:5, 13 were traditionally used of Jesus' messianic sonship (cf Acts 13:33) through his resurrection and exaltation (cf Acts 2:33-35); those in Hebrews 1:8, 10-12 are concerned with his divine kingship and his creative function. The central quotation in Hebrews 1:7 serves to contrast the angels with the Son. The author quotes it according to the Septuagint translation, which is quite different in meaning from that of the Hebrew (＂You make the winds your messengers, and flaming fire your ministers＂). The angels are only sent to serve . . . those who are to inherit salvation (Hebrews 1:14).

3 [6] And again, when he leads: the Greek could also be translated ＂And when he again leads＂ in reference to the parousia.

4 [8-12] O God: the application of the name ＂God＂ to the Son derives from the preexistence mentioned in Hebrews 1:2-3; the psalmist had already used it of the Hebrew king in the court style of the original. See the note on Psalm 45:6. It is also important for the author's christology that in Hebrews 1:10-12 an Old Testament passage addressed to God is redirected to Jesus.

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).

Hebrews
Chapter 3

1 1 Therefore, holy ＂brothers,＂ sharing in a heavenly calling, reflect on Jesus, the apostle and high priest of our confession,

所以，有分于天上召选的诸圣弟兄啊！你们应细心想想，我们公认的钦使和大司祭耶稣，

2 who was faithful to the one who appointed him, just as Moses was ＂faithful in (all) his house.＂

对那委派衪的是怎样忠信，正如‘梅瑟在衪的全家中’一样。

3 But he is worthy of more ＂glory＂ than Moses, as the founder of a house has more ＂honor＂ than the house itself.

衪本来比梅瑟堪受更大地光荣，就如修建房屋的人，比那房屋理当更受尊荣。

4 Every house is founded by someone, but the founder of all is God.

不错，每座房屋都由一个人修建，但那创造万有的却是天主。

5 Moses was ＂faithful in all his house＂ as a ＂servant＂ to testify to what would be spoken,

梅瑟在天主的全家中的确忠信，不过衪只是臣仆，为给那当要宣布的事作证；

6 2 but Christ was faithful as a son placed over his house. We are his house, if (only) we hold fast to our confidence and pride in our hope.

但基督却是儿子，管理自己的家；衪的家就是我们，只要我们保存由望德所生的依恃和荣耀，【坚定不移，直到最后。】

7 3 Therefore, as the holy Spirit says: ＂Oh, that today you would hear his voice,

为此，圣神有话说：‘今天你们如果听从他的声音，

8 ‘Harden not your hearts as at the rebellion in the day of testing in the desert,

不要再心硬了，像在叛乱之时，像在旷野中试探的那一天；

9 where your ancestors tested and tried me and saw my works

在那里，你们的祖宗以考验试探了我，虽然见了我的作为，

10 for forty years. Because of this I was provoked with that generation and I said, ＂They have always been of erring heart, and they do not know my ways.＂

共四十年之久。所以我厌恶了那一世代，说：衪们心中时常迷惑，衪们不认识我的道路，

11 As I swore in my wrath, ＂They shall not enter into my rest.＂

所以我在怒中起誓说：衪们决不得进入我的安息。’

12 Take care, brothers, that none of you may have an evil and unfaithful heart, so as to forsake the living God.

弟兄们！你们要小心，免得你们中有人起背信的恶心，背离生活的天主；

13 Encourage yourselves daily while it is still ＂today,＂ so that none of you may grow hardened by the deceit of sin.

反之，只要还有＂今天＂在，你们要天天互相劝勉，免得你们有人因罪恶的诱惑而硬了心，

14 We have become partners of Christ if only we hold the beginning of the reality firm until the end,

因为我们已成了有分于基督的人，只要我们保存着起初怀有的信心，坚定不移，直到最后，

15 for it is said: ＂Oh, that today you would hear his voice: ‘Harden not your hearts as at the rebellion.'＂

经上所说：‘今天你们如果听从衪的声音，不要再心硬了，像在叛乱之时，’

16 Who were those who rebelled when they heard? Was it not all those who came out of Egypt under Moses?

是谁听了而起了叛乱呢？岂不是梅瑟从埃及领出来的众人吗？

17 With whom was he ＂provoked for forty years＂? Was it not those who had sinned, whose corpses fell in the desert?

四十年之久，天主厌恶了谁呢？不是那些犯了罪，而衪们的尸首倒在旷野中的人吗？

18 And to whom did he ＂swear that they should not enter into his rest,＂ if not to those who were disobedient?

衪向谁起了誓，不准进入衪的安息呢？不是向那些背信的人吗？

19 And we see that they could not enter for lack of faith.

于是我们看出：衪们不得进入安息，是因了背信的缘故。



Footnotes(注解)

1 [1-6] The author now takes up the two qualities of Jesus mentioned in Hebrews 2:17, but in inverse order: faithfulness (Hebrews 3:1-4:13) and mercy (Hebrews 4:14-5:10). Christians are called holy ＂brothers＂ because of their common relation to him (Hebrews 2:11), the apostle, a designation for Jesus used only here in the New Testament (cf John 13:16; 17:3), meaning one sent as God's final word to us (Hebrews 1:2). He is compared with Moses probably because he is seen as mediator of the new covenant (Hebrews 9:15) just as Moses was of the old (Hebrews 9:19-22, including his sacrifice). But when the author of Hebrews speaks of Jesus' sacrifice, he does not consider Moses as the Old Testament antitype, but rather the high priest on the Day of Atonement (Hebrews 9:6-15). Moses' faithfulness ＂in [all] his house＂ refers back to Numbers 12:7, on which this section is a midrashic commentary. In Hebrews 3:3-6, the author does not indicate that he thinks of either Moses or Christ as the founder of the household. His house (Hebrews 3:2, 5, 6) means God's house, not that of Moses or Christ; in the case of Christ, compare Hebrews 3:6 with Hebrews 10:21. The house of Hebrews 3:6 is the Christian community; the author suggests its continuity with Israel by speaking not of two houses but of only one. Hebrews 3:6 brings out the reason why Jesus is superior to Moses: the latter was the faithful servant laboring in the house founded by God, but Jesus is God's son, placed over the house.

2 [6] The majority of manuscripts add ＂firm to the end,＂ but these words are not found in the three earliest and best witnesses and are probably an interpolation derived from Hebrews 3:14.

3 [3:7-4:13] The author appeals for steadfastness of faith in Jesus, basing his warning on the experience of Israel during the Exodus. In the Old Testament the Exodus had been invoked as a symbol of the return of Israel from the Babylonian exile (Isaiah 42:9; 43:16-21; 51:9-11). In the New Testament the redemption was similarly understood as a new exodus, both in the experience of Jesus himself (Luke 9:31) and in that of his followers (1 Cor 10:1-4). The author cites Psalm 95:7-11, a salutary example of hardness of heart, as a warning against the danger of growing weary and giving up the journey. To call God living (Hebrews 3:12) means that he reveals himself in his works (cf Joshua 3:10; Jeremiah 10:11). The rest (Hebrews 3:11) into which Israel was to enter was only a foreshadowing of that rest to which Christians are called. They are to remember the example of Israel's revolt in the desert that cost a whole generation the loss of the promised land (Hebrews 3:15-19; cf Numbers 14:20-29). In Hebrews 4:1-11, the symbol of rest is seen in deeper dimension: because the promise to the ancient Hebrews foreshadowed that given to Christians, it is good news; and because the promised land was the place of rest that God provided for his people, it was a share in his own rest, which he enjoyed after he had finished his creative work (Hebrews 3:3-4; cf Genesis 2:2). The author attempts to read this meaning of God's rest into Psalm 95:7-11 (Hebrews 3:6-9). The Greek form of the name of Joshua, who led Israel into the promised land, is Jesus (Hebrews 3:8). The author plays upon the name but stresses the superiority of Jesus, who leads his followers into heavenly rest. Hebrews 3:12, 13 are meant as a continuation of the warning, for the word of God brings judgment as well as salvation. Some would capitalize the word of God and see it as a personal title of Jesus, comparable to that of John 1:1-18.

Hebrews
Chapter 4

1 Therefore, let us be on our guard while the promise of entering into his rest remains, that none of you seem to have failed.

所以，几时进入衪安息的恩许仍然存在，我们就应存戒心，免得你们中有人得不到安息，

2 For in fact we have received the good news just as they did. But the word that they heard did not profit them, for they were not united in faith with those who listened.

因为我们也蒙受了喜讯，有如我们的祖先一样；可是衪们所听到的话为衪们毫无益处因为衪们听的时候没有怀着信德。

3 For we who believed enter into (that) rest, just as he has said: ＂As I swore in my wrath, 'They shall not enter into my rest,'＂ and yet his works were accomplished at the foundation of the world.

所以我们这些信了的人，必得进入安息，就如经上说的：‘我在怒中起誓说：他们决不得进入我的安息。’其实天主的化工从创世时已经完成了，

4 For he has spoken somewhere about the seventh day in this manner, ＂And God rested on the seventh day from all his works＂;

因为圣经某处论及第七日说：‘天主在第七天停止了自己的一切工作，开始安息。’

5 and again, in the previously mentioned place, ＂They shall not enter into my rest.＂

但这里又说：‘衪们决不得进入我的安息。’

6 Therefore, since it remains that some will enter into it, and those who formerly received the good news did not enter because of disobedience,

那么，既然这安息还保留着要一些人进入，而那些先听到喜讯的人，因背信没有进入；

7 he once more set a day, ＂today,＂ when long afterwards he spoke through David, as already quoted: ＂Oh, that today you would hear his voice: 'Harden not your hearts.'＂

因此天主重新指定了一个日子，即一个＂今天＂，就是在很久以后藉达味所宣示的，如上边说过的：‘今天你们如果听从衪的声音，不要再心硬了。’

8 Now if Joshua had given them rest, he would not have spoken afterwards of another day.

假使若苏厄实在使祖先安息了，此后天主便不会再论及别的一个日子。

9 Therefore, a sabbath rest still remains for the people of God.

由此看来，为天主的百姓，还保留了一个安息的时日。

10 And whoever enters into God's rest, rests from his own works as God did from his.

的确，谁进入了天主的安息，衪也就停止自已的工作而安息，正如天主停止自已的工作而安息一样。

11 Therefore, let us strive to enter into that rest, so that no one may fall after the same example of disobedience.

所以我们要努力进入那安息，免得有人照样因背信而跌倒。

12 Indeed, the word of God is living and effective, sharper than any two-edged sword, penetrating even between soul and spirit, joints and marrow, and able to discern reflections and thoughts of the heart.

天主的话确实是生活的，是有效力的，比各种双刃的剑还锐利，直穿入灵魂和神魂，关节与骨髓的分离点，且可辨别心中的感觉和思念。

13 No creature is concealed from him, but everything is naked and exposed to the eyes of him to whom we must render an account.

没有一个受造物，在天主面前不是明显的，万物在衪眼前都是袒露敞开的，我们必须向衪交账。

14 1 Therefore, since we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast to our confession.

我们既然有一位伟大的，进入了诸天的司祭，天主子耶稣，我们就应坚持所信奉的真道，

15 For we do not have a high priest who is unable to sympathize with our weaknesses, but one who has similarly been tested in every way, yet without sin.

因为我们所有的，不是一位不能同情我们弱点的大司祭，而是一位在各方面与我们相似，受过试探的，只是没有罪过。

16 So let us confidently approach the throne of grace to receive mercy and to find grace for timely help.

所以我们要怀着依恃之心，走近恩宠的宝座，以获得仁慈，寻到恩宠，作及时的扶助。



Footnotes(注解)

1 [14-16] These verses, which return to the theme first sounded in Hebrews 2:16-3:1, serve as an introduction to the section that follows. The author here alone calls Jesus a great high priest (Hebrews 4:14), a designation used by Philo for the Logos; perhaps he does so in order to emphasize Jesus' superiority over the Jewish high priest. He has been tested in every way, yet without sin (Hebrews 4:15); this indicates an acquaintance with the tradition of Jesus' temptations, not only at the beginning (as in Mark 1:13) but throughout his public life (cf Luke 22:28). Although the reign of the exalted Jesus is a theme that occurs elsewhere in Hebrews, and Jesus' throne is mentioned in Hebrews 1:8, the throne of grace (Hebrews 4:16) refers to the throne of God. The similarity of Hebrews 4:16 to Hebrews 10:19-22 indicates that the author is thinking of our confident access to God, made possible by the priestly work of Jesus.

Hebrews
Chapter 5

1 1 2 Every high priest is taken from among men and made their representative before God, to offer gifts and sacrifices for sins.

事实上，每位大司祭是由人间所选拔，奉派为人行关于天主的事，为奉献供物和牺牲，以赎罪过，

2 He is able to deal patiently 3 with the ignorant and erring, for he himself is beset by weakness

好能同情无知和迷途的人，因为他自己也为弱点所纠缠。

3 and so, for this reason, must make sin offerings for himself as well as for the people.

因此衪怎样为人民奉献赎罪祭，也当怎样为自己奉献。

4 No one takes this honor upon himself but only when called by God, just as Aaron was.

谁也不得自己擅取这尊位，而应蒙天主召选，有如亚郎一样。

5 In the same way, it was not Christ who glorified himself in becoming high priest, but rather the one who said to him: ＂You are my son; this day I have begotten you＂;

照样，基督也没有自取做大司祭的光荣，而是向他说过：‘你是我的儿子，我今日生了你’的那位光荣了他；

6 just as he says in another place: 4 ＂You are a priest forever according to the order of Melchizedek.＂

衪又如在另一处说：‘你照默基瑟德的品位，永做司祭。’

7 In the days when he was in the flesh, he offered prayers and supplications with loud cries and tears to the one who was able to save him from death, 5 and he was heard because of his reverence.

当衪还在血肉之身时，以大声哀号和眼泪，向那能救衪脱离死亡的天主，献上了祈祷和恳求，就因衪的虔敬而获得了俯允。

8 Son though he was, 6 he learned obedience from what he suffered;

衪虽然是天主子，却由所受的苦难，学习了服从，

9 and when he was made perfect, he became the source of eternal salvation for all who obey him,

且在达到完成之后，为一切服从衪的人，成了永远救恩的根源，

10 declared by God high priest according to the order of Melchizedek.

遂蒙天主宣称为按照默基瑟德品位的大司祭。

11 7 About this we have much to say, and it is difficult to explain, for you have become sluggish in hearing.

关于这事我们还有许多话要说，但是难以说明，因为你们听不入耳。

12 Although you should be teachers by this time, you need to have someone teach you again the basic elements of the utterances of God. You need milk, (and) not solid food.

按时间说，你们本应做导师了，可是你们还需要有人来教导你们天主道理的初级教材；并且成了必须吃奶，而不能吃硬食的人。

13 Everyone who lives on milk lacks experience of the word of righteousness, for he is a child.

凡吃奶的，因为还是个婴孩，还不能了解正义的道理；

14 But solid food is for the mature, for those whose faculties are trained by practice to discern good and evil.

唯独成年人才能吃硬食，因为他们的官能因着练习获得了熟练，能以分辨善恶。



Footnotes(注解)

1 [1-10] The true humanity of Jesus (see the note on Hebrews 2:5-18) makes him a more rather than a less effective high priest to the Christian community. In Old Testament tradition, the high priest was identified with the people, guilty of personal sin just as they were (Hebrews 5:1-3). Even so, the office was of divine appointment (Hebrews 5:4), as was also the case with the sinless Christ (Hebrews 5:5). For Hebrews 5:6, see the note on Psalm 110:4. Although Jesus was Son of God, he was destined as a human being to learn obedience by accepting the suffering he had to endure (Hebrews 5:8). Because of his perfection through this experience of human suffering, he is the cause of salvation for all (Hebrews 5:9), a high priest according to the order of Melchizedek (Hebrews 5:10; cf Hebrews 5:6 and Hebrews 7:3).

2 [1] To offer gifts and sacrifices for sins: the author is thinking principally of the Day of Atonement rite, as is clear from Hebrews 9:7. This ritual was celebrated to atone for ＂all the sins of the Israelites＂ (Lev 16:34).

3 [2] Deal patiently: the Greek word metriopathein occurs only here in the Bible; this term was used by the Stoics to designate the golden mean between excess and defect of passion. Here it means rather the ability to sympathize.

4 [6-8] The author of Hebrews is the only New Testament writer to cite Psalm 110:4, here and in Hebrews 7:17, 21, to show that Jesus has been called by God to his role as priest. Hebrews 5:7-8 deal with his ability to sympathize with sinners, because of his own experience of the trials and weakness of human nature, especially fear of death. In his present exalted state, weakness is foreign to him, but he understands what we suffer because of his previous earthly experience.

5 [7] He offered prayers . . . to the one who was able to save him from death: at Gethsemane (cf Mark 14:35), though some see a broader reference (see the note on John 12:27).

6 [8] Son though he was: two different though not incompatible views of Jesus' sonship coexist in Hebrews, one associating it with his exaltation, the other with his preexistence. The former view is the older one (cf Romans 1:4).

7 [5:11-6:20] The central section of Hebrews (5:11-10:39) opens with a reprimand and an appeal. Those to whom the author directs his teaching about Jesus' priesthood, which is difficult to explain, have become sluggish in hearing and forgetful of even the basic elements (Hebrews 5:12). But rather than treating of basic teachings, the author apparently believes that the challenge of more advanced ones may shake them out of their inertia (therefore, Hebrews 6:1). The six examples of basic teaching in Hebrews 6:1-3 are probably derived from a traditional catechetical list. No effort is made to address apostates, for their very hostility to the Christian message cuts them off completely from Christ (Hebrews 6:4-8). This harsh statement seems to rule out repentance after apostasy, but perhaps the author deliberately uses hyperbole in order to stress the seriousness of abandoning Christ. With Hebrews 6:9 a milder tone is introduced, and the criticism of the community (Hebrews 6:1-3, 9) is now balanced by an expression of confidence that its members are living truly Christian lives, and that God will justly reward their efforts (Hebrews 6:10). The author is concerned especially about their persevering (Hebrews 6:11-12), citing in this regard the achievement of Abraham, who relied on God's promise and on God's oath (Hebrews 6:13-18; cf Genesis 22:16), and proposes to them as a firm anchor of Christian hope the high priesthood of Christ, who is now living with God (Hebrews 6:19-20).

Hebrews
Chapter 6

1 Therefore, let us leave behind the basic teaching about Christ and advance to maturity, without laying the foundation all over again: repentance from dead works and faith in God,

因此，让我们搁下论基督的初级教理，而努力向成全的课程迈进；不必再树立基础，就是讲论悔改、死亡的行为、信赖天主、

2 instruction about baptisms 1 and laying on of hands, resurrection of the dead and eternal judgment.

及各种的洗礼、覆手、死者复活和永远审判的道理。

3 And we shall do this, if only God permits.

如果天主准许，我们就这样去作。

4 For it is impossible in the case of those who have once been enlightened and tasted the heavenly gift 2 and shared in the holy Spirit

的确，那些曾一次被光照，尝过天上的恩赐，成了有分于圣神，

5 and tasted the good word of God and the powers of the age to come, 3

并尝过天主甘美的言语，及未来世代德能的人，

6 and then have fallen away, to bring them to repentance again, since they are recrucifying the Son of God for themselves 4 and holding him up to contempt.

如果背弃了正道，再叫他们自新悔改，是不可能的，因为他们亲自又把天主子钉在十字架上，公开加以凌辱。

7 Ground that has absorbed the rain falling upon it repeatedly and brings forth crops useful to those for whom it is cultivated receives a blessing from God.

就如一块田地，时有雨水降于其上，时受润泽：若出产有益于那种植者的蔬菜，就必蒙受天主的降福；

8 But if it produces thorns and thistles, it is rejected; it will soon be cursed and finally burned.

但若生出荆棘疾藜来，就必被废弃，必要受诅咒，它的结局就是焚烧。

9 But we are sure in your regard, beloved, of better things related to salvation, even though we speak in this way.

可是，亲爱的诸位！我们虽这样说，但对你们，我们确信你们将有更好的表现，更近于救恩，

10 For God is not unjust so as to overlook your work and the love you have demonstrated for his name by having served and continuing to serve the holy ones.

因为天主不是不公义的，甚至于忘掉了你们的善工和爱德，即你们为了衪的名，在过去和现在，在服事圣徒的事上所表现的爱德。

11 We earnestly desire each of you to demonstrate the same eagerness for the fulfillment of hope until the end,

我们只愿你们每一位表现同样的热心，以达成你们的希望，一直到底。

12 so that you may not become sluggish, but imitators of those who, through faith and patience, are inheriting the promises.5

这样，你们不但不会懈怠，而且还会效法那些因信德和耐心而继承恩许的人。

13 6 When God made the promise to Abraham, since he had no one greater by whom to swear, ＂he swore by himself,＂

当天主应许亚巴郎的时候，因为没有一个比天主大而能指着起誓的，就指着自己起誓，

14 and said, ＂I will indeed bless you and multiply＂ you.

说：‘我必多多降福你，使你的后裔繁多。

15 And so, after patient waiting, he obtained the promise. 7

这样亚巴郎因耐心等待，而获得了恩许。

16 Human beings swear by someone greater than themselves; for them an oath serves as a guarantee and puts an end to all argument.

人都是指着比自己大的起誓；以起誓作担保，了结一切争端。

17 So when God wanted to give the heirs of his promise an even clearer demonstration of the immutability of his purpose, he intervened with an oath,

为此天主愿意向继承恩许的人，充分显示自己不可更改的旨意，就以起誓来自作担保，

18 so that by two immutable things, 8 in which it was impossible for God to lie, we who have taken refuge might be strongly encouraged to hold fast to the hope that lies before us.

好叫我们这些寻求避难所的人，因这两种不可更改的事－－在这些事上天主决不会撒谎－－得到一种强有力的鼓励，去抓住那摆在目前的希望。

19 This we have as an anchor of the soul, sure and firm, which reaches into the interior behind the veil, 9

我们拿这希望，当作灵魂的安全而又坚固的锚，深深地拋入帐幔的内部。

20 where Jesus has entered on our behalf as forerunner, becoming high priest forever according to the order of Melchizedek.

作前驱的耶稣已为我们进入了那帐幔内部，按照默基瑟德品位做了永远的大司祭。


Footnotes(注解)

1 [2] Instruction about baptisms: not simply about Christian baptism but about the difference between it and similar Jewish rites, such as proselyte baptism, John's baptism, and the washings of the Qumran sectaries. Laying on of hands: in Acts 8:17; 19:6 this rite effects the infusion of the holy Spirit; in Acts 6:6; 13:3; 1 Tim 4:14; 5:22; 2 Tim 1:6 it is a means of conferring some ministry or mission in the early Christian community.

2 [4] Enlightened and tasted the heavenly gift: this may refer to baptism and the Eucharist, respectively, but more probably means the neophytes' enlightenment by faith and their experience of salvation.

3 [5] Tasted the good word of God and the powers of the age to come: the proclamation of the word of God was accompanied by signs of the Spirit's power (1 Thes 1:5; 1 Cor 2:4).

4 [6] They are recrucifying the Son of God for themselves: a colorful description of the malice of apostasy, which is portrayed as again crucifying and deriding the Son of God.

5 [12] Imitators of those . . . inheriting the promises: the author urges the addressees to imitate the faith of the holy people of the Old Testament, who now possess the promised goods of which they lived in hope. This theme will be treated fully in Hebrews 6:11.

6 [13] He swore by himself: God's promise to Abraham, which he confirmed by an oath (＂I swear by myself,＂ Genesis 22:16) was the basis for the hope of all Abraham's descendants.

7 [15] He obtained the promise: this probably refers not to Abraham's temporary possession of the land but to the eschatological blessings that Abraham and the other patriarchs have now come to possess.

8 [18] Two immutable things: the promise and the oath, both made by God.

9 [19] Anchor . . . into the interior behind the veil: a mixed metaphor. The Holy of Holies, beyond the veil that separates it from the Holy Place (Exodus 26:31-33), is seen as the earthly counterpart of the heavenly abode of God. This theme will be developed in Hebrews 9.

Hebrews
Chapter 7

1 1 This ＂Melchizedek, king of Salem and priest of God Most High,＂ 2 ＂met Abraham as he returned from his defeat of the kings＂ and ＂blessed him.＂

原来这默基瑟德是撒冷王，是至高者天主的司祭；当亚巴郎打败众王回来时，他来迎接，且祝福了他。

2 3 And Abraham apportioned to him ＂a tenth of everything.＂ His name first means righteous king, and he was also ＂king of Salem,＂ that is, king of peace.

亚巴郎就由所有的一切之中，拿出十分之一分给了他；他的名字默基瑟德，第一可称作＂正义之王＂，他也可称作＂撒冷之王＂，就是＂和平之王＂之意。

3 Without father, mother, or ancestry, without beginning of days or end of life, 4 thus made to resemble the Son of God, he remains a priest forever.

他无父，无母，无族谱，生无始，寿无终：他好象天主子，永久身为司祭。

4 5 See how great he is to whom the patriarch ＂Abraham (indeed) gave a tenth＂ of his spoils.

你们要想想：这人是多么伟大，连圣祖亚巴郎也由上等的战利品中，取了十分之一献给了他！

5 The descendants of Levi who receive the office of priesthood have a commandment according to the law to exact tithes from the people, that is, from their brothers, although they also have come from the loins of Abraham.

那些由肋未子孙中领受司祭职的，固然有命向人民，按法律征收什一之物，即向他们的弟兄，虽然都是出自亚巴郎的腰中；

6 But he who was not of their ancestry received tithes from Abraham and blessed him who had received the promises.

可是不属于他们世系的那一位，却收了亚巴郎的什一之物，并祝福了那蒙受恩许的。

7 Unquestionably, a lesser person is blessed by a greater. 6

从来，在下的受在上的祝福，这是无人可反对的。

8 In the one case, mortal men receive tithes; in the other, a man of whom it is testified that he lives on.

在这里那些领受什一之物的，是有死的人；但在那里领受什一之物的，却是一位证明了常活着的人。

9 One might even say that Levi 7 himself, who receives tithes, was tithed through Abraham,

并且可说：连那领受什一之物的肋未，也借着亚巴郎，交纳了什一之物，

10 for he was still in his father's loins when Melchizedek met him.

因为当默基瑟德迎接亚巴郎的时候，肋未还在祖先的腰中。

11 8 If, then, perfection came through the levitical priesthood, on the basis of which the people received the law, what need would there still have been for another priest to arise according to the order of Melchizedek, and not reckoned according to the order of Aaron?

那么，如果借着肋未司祭职能有成全──因为选民就是本着这司祭职接受了法律──为什么还须要兴起另一位，按照默基瑟德品位的司祭，而不称为按照亚郎的品位呢？

12 When there is a change of priesthood, there is necessarily a change of law as well.

如今司祭职一变更，法律也必然变更，

13 Now he of whom these things are said 9 belonged to a different tribe, of which no member ever officiated at the altar.

因为这里所论到的那一位，原是属于另一支派，由这一支派中，没有一个人曾在祭坛前服务过。

14 It is clear that our Lord arose from Judah, 10 and in regard to that tribe Moses said nothing about priests.

显然我们的主是由犹太支派出生的，关于这一支派，梅瑟从未提到司祭的事。

15 11 It is even more obvious if another priest is raised up after the likeness of Melchizedek,

既然有另一位司祭，是按照默基瑟德的品级兴起的，那我们所讨论的就更显明了，

16 who has become so, not by a law expressed in a commandment concerning physical descent but by the power of a life that cannot be destroyed. 12

因为衪之成为司祭，并不是按照血统所规定的法则，而是按照不可消灭的生命的德能，

17 For it is testified: ＂You are a priest forever according to the order of Melchizedek.＂

因为有圣经给他作证：‘你照默基瑟德的品位永做司祭。’

18 On the one hand, a former commandment is annulled because of its weakness and uselessness,

先前的诫命之废除，是由于它的弱点和无用，

19 for the law brought nothing to perfection; on the other hand, a better hope 13 is introduced, through which we draw near to God.

因为法律本来就不能成就什么；可是如今引进了一个更好的希望，因着这希望，我们才能亲近天主。

20 14 And to the degree that this happened not without the taking of an oath 15 --for others became priests without an oath,

再者，耶稣成为司祭是具有天主誓言的，其它的司祭并没有这种誓言就成了司祭。

21 but he with an oath, through the one who said to him: ＂The Lord has sworn, and he will not repent: ‘You are a priest forever'＂--

耶稣成为司祭，却具有誓言，因为天主向他说：‘上主一发了誓，他决不再反悔；你永为司祭。’

22 to that same degree has Jesus (also) become the guarantee of an (even) better covenant. 16

如此，耶稣就成了更好的盟约的担保人。

23 Those priests were many because they were prevented by death from remaining in office,

再者，肋未人成为司祭的，人数众多，因为死亡阻碍他们长久留任，

24 but he, because he remains forever, has a priesthood that does not pass away.

但是耶稣因永远长存，具有不可消逝的司祭品位。

25 17 Therefore, he is always able to save those who approach God through him, since he lives forever to make intercession for them.

因此，凡由他而接近天主的人，他全能拯救，因为他常活着，为他们转求。

26 It was fitting that we should have such a high priest: 18 holy, innocent, undefiled, separated from sinners, higher than the heavens. 19

这样的大司祭才适合于我们，他是圣善的、无辜的、无玷的、别于罪人的、高于诸天的；

27 He has no need, as did the high priests, to offer sacrifice day after day, 20 first for his own sins and then for those of the people; he did that once for all when he offered himself.

他无须像那些大司祭一样，每日要先为自己的罪，后为人民的罪，祭献牺牲；因为衪奉献了自己，只一次而为永远完成了这事，

28 For the law appoints men subject to weakness to be high priests, but the word of the oath, which was taken after the law, appoints a son, who has been made perfect forever.

因为法律所立为大司祭的人是有弱点的；可是在法律以后，以誓言所立的圣子，却是成全的，直到永远。



Footnotes(注解)

1 [1-3] Recalling the meeting between Melchizedek and Abraham described in Genesis 14:17-20, the author enhances the significance of this priest by providing the popular etymological meaning of his name and that of the city over which he ruled (Hebrews 7:2). Since Genesis gives no information on the parentage or the death of Melchizedek, he is seen here as a type of Christ, representing a priesthood that is unique and eternal (Hebrews 7:3).

2 [1] The author here assumes that Melchizedek was a priest of the God of Israel (cf Genesis 14:22 and the note there).

3 [2] In Genesis 14, the Hebrew text does not state explicitly who gave tithes to whom. The author of Hebrews supplies Abraham as the subject, according to a contemporary interpretation of the passage. This supports the argument of the midrash and makes it possible to see in Melchizedek a type of Jesus. The messianic blessings of righteousness and peace are foreshadowed in the names ＂Melchizedek＂ and ＂Salem.＂

4 [3] Without father, mother, or ancestry, without beginning of days or end of life: this is perhaps a quotation from a hymn about Melchizedek. The rabbis maintained that anything not mentioned in the Torah does not exist. Consequently, since the Old Testament nowhere mentions Melchizedek's ancestry, birth, or death, the conclusion can be drawn that he remains . . . forever.

5 [4-10] The tithe that Abraham gave to Melchizedek (Hebrews 7:4), a practice later followed by the levitical priesthood (Hebrews 7:5), was a gift (Hebrews 7:6) acknowledging a certain superiority in Melchizedek, the foreign priest (Hebrews 7:7). This is further indicated by the fact that the institution of the levitical priesthood was sustained by hereditary succession in the tribe of Levi, whereas the absence of any mention of Melchizedek's death in Genesis implies that his personal priesthood is permanent (Hebrews 7:8). The levitical priesthood itself, through Abraham, its ancestor, paid tithes to Melchizedek, thus acknowledging the superiority of his priesthood over its own (Hebrews 7:9-10).

6 [7] A lesser person is blessed by a greater: though this sounds like a principle, there are some examples in the Old Testament that do not support it (cf 2 Sam 14:22; Job 31:20). The author may intend it as a statement of a liturgical rule.

7 [9] Levi: for the author this name designates not only the son of Jacob mentioned in Genesis but the priestly tribe that was thought to be descended from him.

8 [11-14] The levitical priesthood was not typified by the priesthood of Melchizedek, for Psalm 110:4 speaks of a priesthood of a new order, the order of Melchizedek, to arise in messianic times (Hebrews 7:11). Since the levitical priesthood served the Mosaic law, a new priesthood (Hebrews 7:12) would not come into being without a change in the law itself. Thus Jesus was not associated with the Old Testament priesthood, for he was a descendant of the tribe of Judah, which had never exercised the priesthood (Hebrews 7:13-14).

9 [13] He of whom these things are said: Jesus, the priest ＂according to the order of Melchizedek.＂ According to the author's interpretation, Psalm 110 spoke prophetically of Jesus.

10 [14] Judah: the author accepts the early Christian tradition that Jesus was descended from the family of David (cf Matthew 1:1-2, 16, 20; Luke 1:27; 2:4; Romans 1:3). The Qumran community expected two Messiahs, one descended from Aaron and one from David; Hebrews shows no awareness of this view or at least does not accept it. Our author's view is not attested in contemporaneous Judaism.

11 [15-19] Jesus does not exercise a priesthood through family lineage but through his immortal existence (15-16), fulfilling Psalm 110:4 (Hebrews 7:17; cf Hebrews 7:3). Thus he abolishes forever both the levitical priesthood and the law it serves, because neither could effectively sanctify people (Hebrews 7:18) by leading them into direct communication with God (Hebrews 7:19).

12 [16] A life that cannot be destroyed: the life to which Jesus has attained by virtue of his resurrection; it is his exaltation rather than his divine nature that makes him priest. The Old Testament speaks of the Aaronic priesthood as eternal (see Exodus 40:15); our author does not explicitly consider this possible objection to his argument but implicitly refutes it in Hebrews 7:23-24.

13 [19] A better hope: this hope depends upon the sacrifice of the Son of God; through it we ＂approach the throne of grace＂ (Hebrews 4:16); cf Hebrews 6:19, 20.

14 [20] An oath: God's oath in Psalm 110:4.

15 [20-25] As was the case with the promise to Abraham (Hebrews 6:13), though not with the levitical priesthood, the eternal priesthood of the order of Melchizedek was confirmed by God's oath (Hebrews 7:20-21); cf Psalm 110:4. Thus Jesus becomes the guarantee of a permanent covenant (Hebrews 7:22) that does not require a succession of priests as did the levitical priesthood (Hebrews 7:23) because his high priesthood is eternal and unchangeable (Hebrews 7:24). Consequently, Jesus is able to save all who draw near to God through him since he is their ever-living intercessor (Hebrews 7:25).

16 [22] An [even] better covenant: better than the Mosaic covenant because it will be eternal, like the priesthood of Jesus upon which it is based. Hebrews 7:12 argued that a change of priesthood involves a change of law; since ＂law＂ and ＂covenant＂ are used correlatively, a new covenant is likewise instituted.

17 [25] To make intercession: the intercession of the exalted Jesus, not the sequel to his completed sacrifice but its eternal presence in heaven; cf Romans 8:34.

18 [26] This verse with its list of attributes is reminiscent of Hebrews 7:3 and is perhaps a hymnic counterpart to it, contrasting the exalted Jesus with Melchizedek.

19 [26-28] Jesus is precisely the high priest whom the human race requires, holy and sinless, installed far above humanity (Hebrews 26); one having no need to offer sacrifice daily for sins but making a single offering of himself (Hebrews 27) once for all. The law could only appoint high priests with human limitations, but the fulfillment of God's oath regarding the priesthood of Melchizedek (Psalm 110:4) makes the Son of God the perfect priest forever (Hebrews 28).

20 [27] Such daily sacrifice is nowhere mentioned in the Mosaic law; only on the Day of Atonement is it prescribed that the high priest must offer sacrifice . . . for his own sins and then for those of the people (Lev 16:11-19). Once for all: this translates the Greek words ephapax/hapax that occur eleven times in Hebrews.

Hebrews
Chapter 8

1 1 The main point of what has been said is this: we have such a high priest, who has taken his seat at the right hand of the throne of the Majesty in heaven,

我们所论述的要点即是：我们有这样一位大司祭，衪已坐在天上＂尊威＂的宝座右边，

2 a minister of the sanctuary 2 and of the true tabernacle that the Lord, not man, set up.

在圣所，即真会幕里作臣仆；这会幕是上主而不是人所支搭的。

3 Now every high priest is appointed to offer gifts and sacrifices; thus the necessity for this one also to have something to offer.

凡大司祭都是为奉献供物和牺牲而立的，因此这一位也必须有所奉献。

4 If then he were on earth, he would not be a priest, since there are those who offer gifts according to the law.

假使衪在地上，衪就不必当司祭，因为已有了按法律奉献供物的司祭。

5 They worship in a copy and shadow of the heavenly sanctuary, as Moses was warned when he was about to erect the tabernacle. For he says, ＂See that you make everything according to the pattern shown you on the mountain.＂

这些人所行的敬礼，只是天上事物的模型与影子，就如梅瑟要制造会幕时，曾获得神示说：‘要留心──上主说──应一一按照在山上指示你的式样去做。’

6 Now he has obtained so much more excellent a ministry as he is mediator of a better covenant, enacted on better promises.

现今耶稣已得了一个更卓绝的职分，因为衪作了一个更好的，并建立在更好的恩许之上的盟约的中保，

7 3 For if that first covenant had been faultless, no place would have been sought for a second one.

如果那第一个盟约是没有缺点的，那么，为第二个就没有余地了。

8 But he finds fault with them and says: 4 ＂Behold, the days are coming, says the Lord, when I will conclude a new covenant with the house of Israel and the house of Judah.

其实天主却指摘以民说：‘看，时日将到──上主说──我必要与以色列家和犹大家订立新约，

9 It will not be like the covenant I made with their fathers the day I took them by the hand to lead them forth from the land of Egypt; for they did not stand by my covenant and I ignored them, says the Lord.

不像我昔日握住他们的手，领他们出离埃及时，与他们的祖先所订立的盟约一样，因为他们没有恒心守我的盟约，我也就不照管他们了──上主说。

10 But this is the covenant I will establish with the house of Israel after those days, says the Lord: I will put my laws in their minds and I will write them upon their hearts. I will be their God, and they shall be my people.

这是我在那些时日后，与以色列家订立的盟约──上主说──我要将我的法律放在他们的明悟中，写在他们的心头上；我要做他们的天主，他们要做我的人民。

11 And they shall not teach, each one his fellow citizen and kinsman, saying,‘Know the Lord,' for all shall know me, from least to greatest.

那时，谁也不再教训自己的同乡，谁也不再教训自己的弟兄说：＂你要认识上主！＂因为不论大小，人人都必认识我。

12 For I will forgive their evildoing and remember their sins no more.＂

因为我要宽恕他们的过犯，不再记忆他们的罪恶。’

13 5 When he speaks of a ＂new＂ covenant, he declares the first one obsolete. And what has become obsolete and has grown old is close to disappearing.

一说＂新的，＂就把先前的，宣布为旧的了；但凡是旧的和老的，都已临近了灭亡。



Footnotes(注解)

1 [1-6] The Christian community has in Jesus the kind of high priest described in Hebrews 7:26-28. In virtue of his ascension Jesus has taken his place at God's right hand in accordance with Psalm 110:1 (Hebrews 8:1), where he presides over the heavenly sanctuary established by God himself (Hebrews 8:2). Like every high priest, he has his offering to make (Hebrews 8:3; cf Hebrews 9:12, 14), but it differs from that of the levitical priesthood in which he had no share (Hebrews 8:4) and which was in any case but a shadowy reflection of the true offering in the heavenly sanctuary (Hebrews 8:5). But Jesus' ministry in the heavenly sanctuary is that of mediator of a superior covenant that accomplishes what it signifies (Hebrews 8:6).

2 [2] The sanctuary: the Greek term could also mean ＂holy things＂ but bears the meaning ＂sanctuary＂ elsewhere in Hebrews (Hebrews 9:8, 12, 24, 25; 10:19; 13:11). The true tabernacle: the heavenly tabernacle that the Lord . . . set up is contrasted with the earthly tabernacle that Moses set up in the desert. True means ＂real＂ in contradistinction to a mere ＂copy and shadow＂ (Hebrews 8:5); compare the Johannine usage (e.g., John 1:9; 6:32; 15:1). The idea that the earthly sanctuary is a reflection of a heavenly model may be based upon Exodus 25:9, but probably also derives from the Platonic concept of a real world of which our observable world is merely a shadow.

3 [7-13] Since the first covenant was deficient in accomplishing what it signified, it had to be replaced (Hebrews 8:7), as Jeremiah (Jeremiah 31:31-34) had prophesied (Hebrews 8:8-12). Even in the time of Jeremiah, the first covenant was antiquated (Hebrews 8:13). In Hebrews 7:22-24, the superiority of the new covenant was seen in the permanence of its priesthood; here the superiority is based on better promises, made explicit in the citation of Jeremiah 31:31-34 (LXX: 38), namely, in the immediacy of the people's knowledge of God (Hebrews 8:11) and in the forgiveness of sin (Hebrews 8:12).

4 [8-12] In citing Jer the author follows the Septuagint; some apparent departures from it may be the result of a different Septuagintal text rather than changes deliberately introduced.

5 [13] Close to disappearing: from the prophet's perspective, not that of the author of Hebrews.

Hebrews
Chapter 9

1 1 Now (even) the first covenant had regulations for worship and an earthly sanctuary.

第一个盟约固然也有行敬礼的规程，和属于世界的圣殿，

2 For a tabernacle was constructed, the outer one, 2 in which were the lampstand, the table, and the bread of offering; this is called the Holy Place.

因为有支搭好了的帐幕，前边的帐幕称为圣所，里面设有灯台、桌子和供饼；

3 3 Behind the second veil was the tabernacle called the Holy of Holies,

在第二层帐幔后边，还有一个帐幕，称为至圣所，

4 in which were the gold altar of incense 4 and the ark of the covenant entirely covered with gold. In it were the gold jar containing the manna, the staff of Aaron that had sprouted, and the tablets of the covenant.

里面设有金香坛和周围包金的约柜，柜内有盛“玛纳”的金罐，和亚郎开花的棍杖及约版。

5 5 Above it were the cherubim of glory overshadowing the place of expiation. Now is not the time to speak of these in detail.

柜上有天主荣耀的“革鲁宾”，遮着赎罪盖：关于这一切，现今不必一一细讲。

6 With these arrangements for worship, the priests, in performing their service, 6 go into the outer tabernacle repeatedly,

这一切既如此安置了，司祭们就常进前边的帐幕去行敬礼；

7 but the high priest alone goes into the inner one once a year, not without blood 7 that he offers for himself and for the sins of the people.

至于后边的帐幕，惟独大司祭一年一次进去，常带上血，去为自己和为人民的过犯奉献。

8 In this way the holy Spirit shows that the way into the sanctuary had not yet been revealed while the outer tabernacle still had its place.

圣神藉此指明：几时前边的帐幕还存在，到天上圣殿的道路就还没有打开。

9 This is a symbol of the present time, 8 in which gifts and sacrifices are offered that cannot perfect the worshiper in conscience

以上所述是现今时期的预表，表示所奉献的供物和牺牲，不能使行敬礼的人，在良心上得到成全，

10 but only in matters of food and drink and various ritual washings: regulations concerning the flesh, imposed until the time of the new order.

因为这一切都是属于外表礼节的规程，只着重食品、饮料和各样的洗礼，立定为等待改良的时期。

11 9 But when Christ came as high priest of the good things that have come to be, 10 passing through the greater and more perfect tabernacle not made by hands, that is, not belonging to this creation,

可是基督一到，就作了未来鸿恩的大司祭，衪经过了那更大、更齐全的，不是人手所造，不属于受造世界的帐幕，

12 he entered once for all into the sanctuary, not with the blood of goats and calves but with his own blood, thus obtaining eternal redemption.

不是带着公山羊和牛犊的血，而是带着自己的血，一次而为永远进入了天上的圣殿，获得了永远的救赎。

13 For if the blood of goats and bulls and the sprinkling of a heifer's ashes 11 can sanctify those who are defiled so that their flesh is cleansed,

假如公山羊和牛犊的血，以及母牛的灰烬，洒在那些受玷污的人身上，可净化他们得到肉身的洁净，

14 how much more will the blood of Christ, who through the eternal spirit 12 offered himself unblemished to God, cleanse our consciences from dead works to worship the living God.

何况基督的血呢？衪借着永生的神，已把自己毫无瑕疵的奉献于天主，衪的血岂不更能洁净我们的良心，除去死亡的行为，好去事奉生活的天主？

15 13 For this reason he is mediator of a new covenant: since a death has taken place for deliverance from transgressions under the first covenant, those who are called may receive the promised eternal inheritance.

为此，衪作了新约的中保以衪的死亡补赎了在先前的盟约之下所有的罪过，好叫那些蒙召的人，获得所应许的永远的产业。

16 14 Now where there is a will, the death of the testator must be established.

凡是遗嘱，必须提供立遗嘱者的死亡，

17 For a will takes effect only at death; it has no force while the testator is alive.

因为有了死亡，遗嘱才能生效，几时立遗嘱者还活着，总不得生效。

18 Thus not even the first covenant was inaugurated without blood.

因此，连先前的盟约也得用血开创。

19 15 When every commandment had been proclaimed by Moses to all the people according to the law, he took the blood of calves (and goats), together with water and crimson wool and hyssop, and sprinkled both the book itself and all the people,

当日梅瑟向全民众按法律宣读了一切诫命之后，就用朱红线和牛膝草，蘸上牛犊和公山羊的血和水，洒在约书和全民众身上，

20 saying,＂This is ‘the blood of the covenant which God has enjoined upon you.'"

说：‘这是天主向你们所命定的盟约的血。’

21 In the same way, he sprinkled also the tabernacle 16 and all the vessels of worship with blood.

连帐幕和为敬礼用的一切器皿，他也照样洒上了血；

22 17 According to the law almost everything is purified by blood, and without the shedding of blood there is no forgiveness.

并且按照法律，几乎一切都是用血洁净的，若没有流血，就没有赦免。

23 18 Therefore, it was necessary for the copies of the heavenly things to be purified by these rites, but the heavenly things themselves by better sacrifices than these.

那么，既然连那些天上事物的模型还必须这样洁净，而那天上的本物，自然更须要用比这些更高贵的牺牲，

24 For Christ did not enter into a sanctuary made by hands, a copy of the true one, but heaven itself, that he might now appear before God on our behalf.

因为基督并非进入了一座人手所造，为实体模型的圣殿，而是进入了上天本境，今后出现在天主面前，为我们转求。

25 Not that he might offer himself repeatedly, as the high priest enters each year into the sanctuary with blood that is not his own;

衪无须再三奉献自己，好象大司祭每年应带着不是自己的血进入圣殿一样，

26 if that were so, he would have had to suffer repeatedly from the foundation of the world. But now once for all he has appeared at the end of the ages 19 to take away sin by his sacrifice.

否则，从创世以来，衪就必须多次受苦受难了；可是现今，在今世的末期，只出现了一次，以自己作牺牲，除灭了罪过。

27 Just as it is appointed that human beings die once, and after this the judgment,

就如规定人只死一次，这以后就是审判；

28 so also Christ, offered once to take away the sins of many, 20 will appear a second time, not to take away sin but to bring salvation to those who eagerly await him.

同样，基督也只一次奉献了自己，为除免大众的罪过；将来衪要再次显现，与罪过无关，而是要向那些期待衪的人施行救恩。



Footnotes(注解)

1 [1-10] The regulations for worship under the old covenant permitted all the priests to enter the Holy Place (Hebrews 2:6), but only the high priest to enter the Holy of Holies and then only once a year (Hebrews 9:3-5, 7). The description of the sanctuary and its furnishings is taken essentially from Exodus 25-26. This exclusion of the people from the Holy of Holies signified that they were not allowed to stand in God's presence (Hebrews 9:8) because their offerings and sacrifices, which were merely symbols of their need of spiritual renewal (Hebrews 9:10), could not obtain forgiveness of sins (Hebrews 9:9).

2 [2] The outer one: the author speaks of the outer tabernacle (Hebrews 9:6) and the inner one (Hebrews 9:7) rather than of one Mosaic tabernacle divided into two parts or sections.

3 [3] The second veil: what is meant is the veil that divided the Holy Place from the Holy of Holies. It is here called the second, because there was another veil at the entrance to the Holy Place, or＂outer tabernacle" (Exodus 26:36).

4 [4] The gold altar of incense: Exodus 30:6 locates this altar in the Holy Place, i.e., the first tabernacle, rather than in the Holy of Holies. Neither is there any Old Testament support for the assertion that the jar of manna and the staff of Aaron were in the ark of the covenant. For the tablets of the covenant, see Exodus 25:16.

5 [5] The place of expiation: the gold＂mercy seat" (Greek hilasterion, as in Romans 3:25), where the blood of the sacrificial animals was sprinkled on the Day of Atonement (Lev 16:14-15). This rite achieved＂expiation" or atonement for the sins of the preceding year.

6 [6] In performing their service: the priestly services that had to be performed regularly in the Holy Place or outer tabernacle included burning incense on the incense altar twice each day (Exodus 30:7), replacing the loaves on the table of the bread of offering once each week (Lev 24:8), and constantly caring for the lamps on the lampstand (Exodus 27:21).

7 [7] Not without blood: blood was essential to Old Testament sacrifice because it was believed that life was located in the blood. Hence blood was especially sacred, and its outpouring functioned as a meaningful symbol of cleansing from sin and reconciliation with God. Unlike Hebrews, the Old Testament never says that the blood is＂offered." The author is perhaps retrojecting into his description of Mosaic ritual a concept that belongs to the New Testament antitype, as Paul does when he speaks of the Israelites' passage through the sea as a＂baptism" (1 Cor 10:2).

8 [9] The present time: this expression is equivalent to the＂present age," used in contradistinction to the＂age to come."

9 [11-14] Christ, the high priest of the spiritual blessings foreshadowed in the Old Testament sanctuary, has actually entered the true sanctuary of heaven that is not of human making (Hebrews 9:11). His place there is permanent, and his offering is his own blood that won eternal redemption (Hebrews 9:12). If the sacrifice of animals could bestow legal purification (Hebrews 9:13), how much more effective is the blood of the sinless, divine Christ who spontaneously offered himself to purge the human race of sin and render it fit for the service of God (Hebrews 9:14).

10 [11] The good things that have come to be: the majority of later manuscripts here read＂the good things to come"; cf Hebrews 10:1.

11 [13] A heifer's ashes: ashes from a red heifer that had been burned were mixed with water and used for the cleansing of those who had become ritually defiled by touching a corpse; see Numbers 19:9, 14-21.

12 [14] Through the eternal spirit: this expression does not refer either to the holy Spirit or to the divine nature of Jesus but to the life of the risen Christ,＂a life that cannot be destroyed" (Hebrews 7:16).

13 [15-22] Jesus' role as mediator of the new covenant is based upon his sacrificial death (cf Hebrews 8:6). His death has effected deliverance from transgressions, i.e., deliverance from sins committed under the old covenant, which the Mosaic sacrifices were incapable of effacing. Until this happened, the eternal inheritance promised by God could not be obtained (Hebrews 9:15). This effect of his work follows the human pattern by which a last will and testament becomes effective only with the death of the testator (Hebrews 9:16-17). The Mosaic covenant was also associated with death, for Moses made use of blood to seal the pact between God and the people (Hebrews 9:18-21). In Old Testament tradition, guilt could normally not be remitted without the use of blood (Hebrews 9:22; cf Lev 17:11).

14 [16-17] A will . . . death of the testator: the same Greek word diatheke, meaning＂covenant" in Hebrews 9:15, 18, is used here with the meaning will. The new covenant, unlike the old, is at the same time a will that requires the death of the testator. Jesus as eternal Son is the one who established the new covenant together with his Father, author of both covenants; at the same time he is the testator whose death puts his will into effect.

15 [19-20] A number of details here are different from the description of this covenant rite in Exodus 24:5-8. Exodus mentions only calves ("young bulls," NAB), not goats (but this addition in Hebrews is of doubtful authenticity), says nothing of the use of water and crimson wool and hyssop (these features probably came from a different rite; cf Lev 14:3-7; Numbers 19:6-18), and describes Moses as splashing blood on the altar, whereas Hebrews says he sprinkled it on the book (but both book and altar are meant to symbolize the agreement of God). The words of Moses are also slightly different from those in Exodus and are closer to the words of Jesus at the Last Supper in Mark 14:24; Matthew 26:28.

16 [21] According to Exodus, the tabernacle did not yet exist at the time of the covenant rite. Moreover, nothing is said of sprinkling it with blood at its subsequent dedication (Exodus 40:9-11).

17 [22] Without the shedding of blood there is no forgiveness: in fact, ancient Israel did envisage other means of obtaining forgiveness; the Old Testament mentions contrition of heart (Psalm 51:17), fasting (Joel 2:12), and almsgiving (Sirach 3:29). The author is limiting his horizon to the sacrificial cult, which did always involve the shedding of blood for its expiatory and unitive value.

18 [23-28] Since the blood of animals became a cleansing symbol among Old Testament prefigurements, it was necessary that the realities foreshadowed be brought into being by a shedding of blood that was infinitely more effective by reason of its worth (Hebrews 9:23). Christ did not simply prefigure the heavenly realities (Hebrews 9:24) by performing an annual sacrifice with a blood not his own (Hebrews 9:25); he offered the single sacrifice of himself as the final annulment of sin (Hebrews 9:26). Just as death is the unrepeatable act that ends a person's life, so Christ's offering of himself for all is the unrepeatable sacrifice that has once for all achieved redemption (Hebrews 9:27-28).

19 [26] At the end of the ages: the use of expressions such as this shows that the author of Hebrews, despite his interest in the Platonic concept of an eternal world above superior to temporal reality here below, nevertheless still clings to the Jewish Christian eschatology with its sequence of＂the present age" and＂the age to come."

20 [28] To take away the sins of many: the reference is to Isaiah 53:12. Since the Greek verb anaphero can mean both＂to take away" and＂to bear," the author no doubt intended to play upon both senses: Jesus took away sin by bearing it himself. See the similar wordplay in John 1:29. Many is used in the Semitic meaning of＂all" in the inclusive sense, as in Mark 14:24. To those who eagerly await him: Jesus will appear a second time at the parousia, as the high priest reappeared on the Day of Atonement, emerging from the Holy of Holies, which he had entered to take away sin. This dramatic scene is described in Sirach 50:5-11.

Hebrews
Chapter 10

1 1 Since the law has only a shadow of the good things to come, 2 and not the very image of them, it can never make perfect those who come to worship by the same sacrifices that they offer continually each year.

法律既然只有未来美物的影子，没有那些事物的真相，所以总不能因着每年常献的同样牺牲，使那些愿意亲近天主的人得到成全；

2 Otherwise, would not the sacrifices have ceased to be offered, since the worshipers, once cleansed, would no longer have had any consciousness of sins?

因为，如果那些行敬礼的人，一次而为永远洁净了，良心不再觉得有罪了，祭献岂不就要停止吗？

3 But in those sacrifices there is only a yearly remembrance of sins,

可是，正因这祭献才使人每年想起罪过来，

4 for it is impossible that the blood of bulls and goats take away sins.

因为公牛和公山羊的血断不能除免罪过。

5 For this reason, when he came into the world, he said: 3 ＂Sacrifice and offering you did not desire, but a body you prepared for me;

为此基督一进入世界便说：‘牺牲与素祭，已非你所要，却给我预备了一个身体；

6 holocausts and sin offerings you took no delight in.

全燔祭和赎罪祭，已非你所喜，

7 Then I said, ‘As is written of me in the scroll, Behold, I come to do your will, O God.'＂

于是我说：看，我已来到！关于我，书卷上已有记载：天主！我来为承行你的旨意。’

8 First he says, ＂Sacrifices and offerings, holocausts and sin offerings, 4 you neither desired nor delighted in.＂ These are offered according to the law.

前边说：‘祭物和素祭，全燔祭和赎罪祭，已非你所要，已非你所喜；’这一切都是按照法律所奉献的；

9 Then he says, ＂Behold, I come to do your will.＂ He takes away the first to establish the second.

后边他说：‘看，我已来到，为承行你的旨意；’由此可见，他废除了那先前的，为要成立那以后的。

10 By this ＂will,＂ we have been consecrated through the offering of the body of Jesus Christ once for all.

我们就是因这旨意，借耶稣基督的身体，一次而为永远的祭献，得到了圣化。

11 5 Every priest stands daily at his ministry, offering frequently those same sacrifices that can never take away sins.

况且，每一位司祭，都是天天待立着执行敬礼，并屡次奉献总不能除去罪恶的同样牺牲；

12 But this one offered one sacrifice for sins, and took his seat forever at the right hand of God;

但是基督只奉献了一次赎罪的牺牲，以后便永远坐在天主右边，

13 6 now he waits until his enemies are made his footstool.

从今以后，只等待将衪的仇人变作衪脚下的踏板。

14 For by one offering he has made perfect forever those who are being consecrated.

因为衪只借一次奉献，就永远使被圣化的人得以成全。

15 7 The holy Spirit also testifies to us, for after saying:

圣神也给我们作证，因为衪说过，

16 ＂This is the covenant I will establish with them after those days, says the Lord: ‘I will put my laws in their hearts, and I will write them upon their minds,'＂

‘这是我在那些时日后，与他们订立的盟约──上主说──我要将我的法律放在他们的心中，写在他们的明悟中’这话以后，又说：

17 he also says: 8 ＂Their sins and their evildoing I will remember no more.＂

‘他们的罪过和他们的邪恶，我总不再追念。’

18 Where there is forgiveness of these, there is no longer offering for sin.

若这些罪已经赦了，也就用不着赎罪的祭献了。

19 9 Therefore, brothers, since through the blood of Jesus we have confidence of entrance into the sanctuary

所以，弟兄们！我们既然怀着大胆的信心，靠着耶稣的宝血得以进入圣殿，

20 10 by the new and living way he opened for us through the veil, that is, his flesh,

即进入由衪给我们开创的一条又新又活，通过帐幔，即衪肉身的道路；

21 11 and since we have ＂a great priest over the house of God,＂

而且我们既然又有一位掌管天主家庭的伟大司祭，

22 let us approach with a sincere heart and in absolute trust, with our hearts sprinkled clean from an evil conscience 12 and our bodies washed in pure water.

我们就应在洗净心灵，脱离邪僻的良心，和用净水洗涤身体以后，怀着真诚的心，以完备的信德去接近天主；

23 Let us hold unwaveringly to our confession that gives us hope, for he who made the promise is trustworthy.

也应该坚持所明认的望德，毫不动摇。因为应许的那位是忠信的；

24 We must consider how to rouse one another to love and good works.

也应该彼此关怀，激发爱德，勉励行善，

25 We should not stay away from our assembly, 13 as is the custom of some, but encourage one another, and this all the more as you see the day drawing near.

决不离弃我们的集会，就象一些人所习惯行的；反而应彼此劝勉；你们见那日子越近，就越该如此。

26 14 If we sin deliberately after receiving knowledge of the truth, there no longer remains sacrifice for sins

背信的罪难得赦免因为如果我们认识真理之后，还故意犯背信的罪，就再没有另一个赎罪祭了。

27 but a fearful prospect of judgment and a flaming fire that is going to consume the adversaries.

只有一种等待审判的怕情，和势将吞灭叛逆者的烈火。

28 Anyone who rejects the law of Moses 15 is put to death without pity on the testimony of two or three witnesses.

谁若废弃梅瑟法律，只要有两三个证人，他就该死，必不得怜恤；

29 Do you not think that a much worse punishment is due the one who has contempt for the Son of God, considers unclean the covenant-blood by which he was consecrated, and insults the spirit of grace?

那么，你们想一想：那践踏了天主子，那自己借以成圣的盟约的血当作了俗物，而又轻慢了赐恩宠的圣神的人，应当受怎样更厉害的惩罚啊！

30 We know the one who said: ＂Vengeance is mine; I will repay,＂ and again: ＂The Lord will judge his people.＂

因为我们知道谁曾说过：‘复仇在乎我，我必要报复；’又说：‘上主必要审判自己的百姓。’

31 It is a fearful thing to fall into the hands of the living God.

落在永生的天主手中，真是可怕！

32 Remember the days past when, after you had been enlightened, 16 you endured a great contest of suffering.

请你们回想回想先前的时日，那时你们才蒙光照，就忍受了苦难的严厉打击：

33 At times you were publicly exposed to abuse and affliction; at other times you associated yourselves with those so treated.

一方面，你们当众受嗤笑、凌辱和磨难，另一方面，你们与这样受苦的人作了同伴。

34 You even joined in the sufferings of those in prison and joyfully accepted the confiscation of your property, knowing that you had a better and lasting possession.

的确，你们同情了监禁的人，又欣然忍受了你们的财物被抢掠，因为你们知道：你们已获有更高贵且常存的产业，

35 Therefore, do not throw away your confidence; it will have great recompense.

所以千万不要丧失那使你们可得大赏报的勇敢信心。

36 You need endurance to do the will of God and receive what he has promised.

原来你们所需要的就是坚忍，为使你们承行天主的旨意，而获得那所应许的。

37 ＂For, after just a brief moment, 17 he who is to come shall come; he shall not delay.

‘因为还有很短的一会儿，要来的那一位，就要来到，决不迟缓。

38 But my just one shall live by faith, and if he draws back I take no pleasure in him.＂

我的义人靠信德而生活，假使他退缩，他必不会中悦我心。’

39 We are not among those who draw back and perish, but among those who have faith and will possess life.

我们并不是那般退缩以致丧亡的人，而是有信德得以保全灵魂的人。



Footnotes(注解)

1 [1-10] Christian faith now realizes that the Old Testament sacrifices did not effect the spiritual benefits to come but only prefigured them (Hebrews 10:1). For if the sacrifices had actually effected the forgiveness of sin, there would have been no reason for their constant repetition (Hebrews 10:2). They were rather a continual reminder of the people's sins (Hebrews 10:3). It is not reasonable to suppose that human sins could be removed by the blood of animal sacrifices (Hebrews 10:4). Christ, therefore, is here shown to understand his mission in terms of Psalm 40:5-7, cited according to the Septuagint (Hebrews 10:5-7). Jesus acknowledged that the Old Testament sacrifices did not remit the sins of the people and so, perceiving the will of God, offered his own body for this purpose (Hebrews 10:8-10).

2 [1] A shadow of the good things to come: the term shadow was used in Hebrews 8:5 to signify the earthly counterpart of the Platonic heavenly reality. But here it means a prefiguration of what is to come in Christ, as it is used in the Pauline literature; cf Col 2:17.

3 [5-7] A passage from Psalm 40:7-9 is placed in the mouth of the Son at his incarnation. As usual, the author follows the Septuagint text. There is a notable difference in Hebrews 10:5 (Psalm 40:7), where the Masoretic text reads ＂ears you have dug for me＂ (＂ears open to obedience you gave me,＂ NAB), but most Septuagint manuscripts have ＂a body you prepared for me,＂ a reading obviously more suited to the interpretation of Hebrews.

4 [8] Sacrifices and offerings, holocausts and sin offerings: these four terms taken from the preceding passage of Psalm 40 (with the first two changed to plural forms) are probably intended as equivalents to the four principal types of Old Testament sacrifices: peace offerings (Lev 3, here called sacrifices); cereal offerings (Lev 2, here called offerings); holocausts (Lev 1); and sin offerings (Lev 4-5). This last category includes the guilt offerings of Lev 5:14-19.

5 [11-18] Whereas the levitical priesthood offered daily sacrifices that were ineffectual in remitting sin (Hebrews 10:11), Jesus offered a single sacrifice that won him a permanent place at God's right hand. There he has only to await the final outcome of his work (Hebrews 10:12-13; cf Psalm 110:1). Thus he has brought into being in his own person the new covenant prophesied by Jeremiah (Jeremiah 31:33-34) that has rendered meaningless all other offerings for sin (Hebrews 10:14-18).

6 [13] Until his enemies are made his footstool: Psalm 110:1 is again used; the reference here is to the period of time between the enthronement of Jesus and his second coming. The identity of the enemies is not specified; cf 1 Cor 15:25-27.

7 [15-17] The testimony of the scriptures is now invoked to support what has just preceded. The passage cited is a portion of the new covenant prophecy of Jeremiah 31:31-34, which the author previously used in Hebrews 8:8-12.

8 [17] He also says: these words are not in the Greek text, which has only kai, ＂also,＂ but the expression ＂after saying＂ in Hebrews 10:15 seems to require such a phrase to divide the Jeremiah text into two sayings. Others understand ＂the Lord says＂ of Hebrews 10:16 (here rendered says the Lord) as outside the quotation and consider Hebrews 10:16b as part of the second saying. Two ancient versions and a number of minuscules introduce the words ＂then he said＂ or a similar expression at the beginning of Hebrews 10:17.

9 [19-39] Practical consequences from these reflections on the priesthood and the sacrifice of Christ should make it clear that Christians may now have direct and confident access to God through the person of Jesus (Hebrews 10:19-20), who rules God's house as high priest (Hebrews 10:21). They should approach God with sincerity and faith, in the knowledge that through baptism their sins have been remitted (Hebrews 10:22), reminding themselves of the hope they expressed in Christ at that event (Hebrews 10:23). They are to encourage one another to Christian love and activity (Hebrews 10:24), not refusing, no matter what the reason, to participate in the community's assembly, especially in view of the parousia (Hebrews 10:25; cf 1 Thes 4:13-18). If refusal to participate in the assembly indicates rejection of Christ, no sacrifice exists to obtain forgiveness for so great a sin (Hebrews 10:26); only the dreadful judgment of God remains (Hebrews 10:27). For if violation of the Mosaic law could be punished by death, how much worse will be the punishment of those who have turned their backs on Christ by despising his sacrifice and disregarding the gifts of the holy Spirit (Hebrews 10:28-29). Judgment belongs to the Lord, and he enacts it by his living presence (Hebrews 10:30-31). There was a time when the spirit of their community caused them to welcome and share their sufferings (Hebrews 10:32-34). To revitalize that spirit is to share in the courage of the Old Testament prophets (cf Isaiah 26:20; Habakkuk 2:3-4), the kind of courage that must distinguish the faith of the Christian (Hebrews 10:35-39).

10 [20] Through the veil, that is, his flesh: the term flesh is used pejoratively. As the temple veil kept people from entering the Holy of Holies (it was rent at Christ's death, Mark 15:38), so the flesh of Jesus constituted an obstacle to approaching God.

11 [21] The house of God: this refers back to Hebrews 3:6, ＂we are his house.＂

12 [22] With our hearts sprinkled clean from an evil conscience: as in Hebrews 9:13 (see the note there), the sprinkling motif refers to the Mosaic rite of cleansing from ritual impurity. This could produce only an external purification, whereas sprinkling with the blood of Christ (Hebrews 9:14) cleanses the conscience. Washed in pure water: baptism is elsewhere referred to as a washing; cf 1 Cor 6:11; Eph 5:26.

13 [25] Our assembly: the liturgical assembly of the Christian community, probably for the celebration of the Eucharist. The day: this designation for the parousia also occurs in the Pauline letters, e.g., Romans 2:16; 1 Cor 3:13; 1 Thes 5:2.

14 [26] If we sin deliberately: verse 29 indicates that the author is here thinking of apostasy; cf Hebrews 3:12; 6:4-8.

15 [28] Rejects the law of Moses: evidently not any sin against the law, but idolatry. Deut 17:2-7 prescribed capital punishment for idolaters who were convicted on the testimony of two or three witnesses.

16 [32] After you had been enlightened: ＂enlightenment＂ is an ancient metaphor for baptism (cf Eph 5:14; John 9:11), but see Hebrews 6:4 and the note there.

17 [37-38] In support of his argument, the author uses Habakkuk 2:3-4 in a wording almost identical with the text of the Codex Alexandrinus of the Septuagint but with the first and second lines of Hebrews 10:4 inverted. He introduces it with a few words from Isaiah 26:20: after just a brief moment. Note the Pauline usage of Hebrews 2:4 in Romans 1:17; Gal 3:11.

Hebrews
Chapter 11

1 1 Faith is the realization of what is hoped for and evidence 2 of things not seen.

信德是所希望之事的担保，是未见之事的确证。

2 Because of it the ancients were well attested.

因这信德，先人们都曾得了褒扬。

3 By faith we understand that the universe was ordered by the word of God, 3 so that what is visible came into being through the invisible.

因着信德，我们知道普世是藉天主的话形成的，看得见的是由看不见的化成的。

4 4 By faith Abel offered to God a sacrifice greater than Cain's. Through this he was attested to be righteous, God bearing witness to his gifts, and through this, though dead, he still speaks.

因着信德，亚伯尔向天主奉献了比加音更高贵的祭品；因这信德，亚伯尔被褒扬为义人，因为有天主为衪的供品作证；因这信德，衪虽死了，却仍发言。

5 By faith Enoch was taken up so that he should not see death, and ＂he was found no more because God had taken him.＂ Before he was taken up, he was attested to have pleased God.

因着信德，哈诺客被接去了，叫他不见死亡，世人也找不着他了，因为天主已将他接去；原来被接去之前，已有了中悦天主的明证。

6 5 But without faith it is impossible to please him, for anyone who approaches God must believe that he exists and that he rewards those who seek him.

没有信德，是不可能中悦天主的，因为凡接近天主的人，应该信他存在，且信他对寻求他的人是赏报者。

7 By faith Noah, warned about what was not yet seen, with reverence built an ark for the salvation of his household. Through this he condemned the world and inherited the righteousness that comes through faith.

因着信德，诺厄对尚未见的事得了启示，怀着敬畏制造了方舟，为救自己的家庭；因着信德，衪定了世界的罪，且成了由信德得正义的承继者。

8 By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance; he went out, not knowing where he was to go.

因着信德，亚巴郎一蒙召选，就听命往他将要承受为产业的地方去了：他出走时，还不知道要到那里去。

9 By faith he sojourned in the promised land as in a foreign country, dwelling in tents with Isaac and Jacob, heirs of the same promise;

因着信德，他旅居在所应许的地域，好象是在外邦，与有同样恩许的承继人依撒格和雅各伯寄居在帐幕内，

10 for he was looking forward to the city with foundations, whose architect and maker is God.

因为他期待着那有坚固基础的城，此城的工程师和建筑者是天主。

11 By faith he received power to generate, even though he was past the normal age--and Sarah herself was sterile--for he thought that the one who had made the promise was trustworthy.

因着信德，连石女撒辣虽然过了适当的年龄，也蒙受了怀孕生子的能力，因为她相信那应许者是忠信的。

12 So it was that there came forth from one man, himself as good as dead, descendants as numerous as the stars in the sky and as countless as the sands on the seashore.

为此由一个人，且是由一个已近于死的人，生了子孙，有如天上的星辰那么多，又如海岸上的沙粒那么不可胜数。

13 All these died in faith. They did not receive what had been promised but saw it and greeted it from afar and acknowledged themselves to be strangers and aliens on earth,

这些人都怀着信德死了，没有获得所恩许的，只由远处观望，表示欢迎明认自己在世上只是外方人和旅客。

14 for those who speak thus show that they are seeking a homeland.

的确，那些说这样话的人，表示自己是在寻求一个家乡。

15 If they had been thinking of the land from which they had come, they would have had opportunity to return.

如果他们是怀念所离开的家乡，他们还有返回的机会；

16 But now they desire a better homeland, a heavenly one. Therefore, God is not ashamed to be called their God, for he has prepared a city for them.

其实他们如今所渴念的，实是一个更美丽的家乡，即天上的家乡。为此，天主自称为他们的天主，不以他们为羞耻，因为衪已给他们预备了一座城。

17 By faith Abraham, when put to the test, offered up Isaac, and he who had received the promises was ready to offer his only son,

因着信德，亚巴郎在受试探的时候，献上了依撒格，就是那承受了恩许的人，献上了自己的独生子；

18 of whom it was said, ＂Through Isaac descendants shall bear your name.＂

原来天主曾向他说过：‘只有由依撒格所生的，才称为你的后裔。’

19 6 He reasoned that God was able to raise even from the dead, and he received Isaac back as a symbol.

他想天主也有使人从死者中复活的能力，为此他又把依撒格得了回来以作预像。

20 By faith regarding things still to come Isaac 7 blessed Jacob and Esau.

因着信德，依撒格也关于未来的事祝福了雅各伯和厄撒乌。

21 By faith Jacob, when dying, blessed each of the sons of Joseph and ＂bowed in worship, leaning on the top of his staff.＂

因着信德，临死的雅各伯祝福了若瑟的每一个儿子，也扶着若瑟的扙头朝拜了天主。

22 By faith Joseph, near the end of his life, spoke of the Exodus of the Israelites and gave instructions about his bones.

因着信德，临终的若瑟提及以色列子民出离埃及的事，并对他自己的骨骸有所吩咐。

23 By faith Moses was hidden by his parents for three months after his birth, because they saw that he was a beautiful child, and they were not afraid of the king's edict.

因着信德，梅瑟一诞生就被他的父母隐藏了三个月，因为他们见婴孩俊美，便不怕君王的谕令。

24 8 By faith Moses, when he had grown up, refused to be known as the son of Pharaoh's daughter;

因着信德，梅瑟长大以后，拒绝被称为法郎公主的儿子，

25 he chose to be ill-treated along with the people of God rather than enjoy the fleeting pleasure of sin.

他宁愿同天主的百姓一起受苦，也不愿有犯罪的暂时享受，

26 He considered the reproach of the Anointed greater wealth than the treasures of Egypt, for he was looking to the recompense.

因为他以默西亚的耻辱比埃及的宝藏更为宝贵，因为他所注目的是天主的赏报。

27 By faith he left Egypt, not fearing the king's fury, for he persevered as if seeing the one who is invisible.

因着信德，他不害怕君王的愤怒，而离开了埃及，因为他好象看见了那看不见的一位，而坚定不移。

28 By faith he kept the Passover and sprinkled the blood, that the Destroyer of the firstborn might not touch them.

因着信德，他举行了逾越节，行了洒血礼，免得那消灭首生者触犯以色列子民的首生者。

29 By faith they crossed the Red Sea as if it were dry land, but when the Egyptians attempted it they were drowned.

因着信德，他们渡过了红海，如过旱地；埃及人一尝试，就被淹没了。

30 By faith the walls of Jericho fell after being encircled for seven days.

因着信德，耶利哥城墙，被绕行七天之后，就倒塌了。

31 By faith Rahab the harlot did not perish with the disobedient, for she had received the spies in peace.

因着信德，妓女辣哈布平安地接待了侦探，没有同抗命的人一起灭亡。

32 What more shall I say? I have not time to tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets,

此外，我还要说什么呢？我的确没有足够的时间再论述基德红、巴辣克、三松、依弗大、达味和撒慕尔以及众先知的事：

33 who by faith conquered kingdoms, did what was righteous, obtained the promises; they closed the mouths of lions,

他们借着信德征服列国，执行正义，得到恩许，杜住狮子的口，

34 put out raging fires, escaped the devouring sword; out of weakness they were made powerful, became strong in battle, and turned back foreign invaders.

熄灭烈火的威力，逃脱利剑，转弱为强，成为战争中的英雄，击溃外国的军队。

35 Women received back their dead through resurrection. Some were tortured and would not accept deliverance, in order to obtain a better resurrection.

有些女人得了她们的死者复活，有些人受了酷刑拷打，不愿接受释放，为获得更好的复活；

36 Others endured mockery, scourging, even chains and imprisonment.

另有些人遭受了凌辱和鞭打，甚至锁押和监禁，

37 They were stoned, sawed in two, put to death at sword's point; they went about in skins of sheep or goats, needy, afflicted, tormented.

被石头砸死，被锯死，被拷问，被利剑杀死，披着绵羊和山羊皮到处流浪，受贫乏，受磨难，受虐待。

38 The world was not worthy of them. They wandered about in deserts and on mountains, in caves and in crevices in the earth.

世界原配不上他们，他们遂在旷野、山岭、山洞和地穴中漂流无定。

39 Yet all these, though approved because of their faith, did not receive what had been promised.

这一切人虽然因着信德获得了褒扬，但是没有获得所恩许的，

40 God had foreseen something better for us, so that without us they should not be made perfect. 9

因为天主为我们早已预备了一种更好的事，以致若没有我们，他们决得不到成全。



Footnotes(注解)

1 [1-40] This chapter draws upon the people and events of the Old Testament to paint an inspiring portrait of religious faith, firm and unyielding in the face of any obstacles that confront it. These pages rank among the most eloquent and lofty to be found in the Bible. They expand the theme announced in Hebrews 6:12, to which the author now returns (Hebrews 10:39). The material of this chapter is developed chronologically. Hebrews 11:3-7 draw upon the first nine chapters of Genesis (Genesis 1-9); Hebrews 11:8-22, upon the period of the patriarchs; Hebrews 11:23-31, upon the time of Moses; Hebrews 11:32-38, upon the history of the judges, the prophets, and the Maccabean martyrs. The author gives the most extensive description of faith provided in the New Testament, though his interest does not lie in a technical, theological definition. In view of the needs of his audience he describes what authentic faith does, not what it is in itself. Through faith God guarantees the blessings to be hoped for from him, providing evidence in the gift of faith that what he promises will eventually come to pass (Hebrews 11:1). Because they accepted in faith God's guarantee of the future, the biblical personages discussed in Hebrews 11:3-38 were themselves commended by God (Hebrews 11:2). Christians have even greater reason to remain firm in faith since they, unlike the Old Testament men and women of faith, have perceived the beginning of God's fulfillment of his messianic promises (Hebrews 11:39-40).

2 [1] Faith is the realization . . . evidence: the author is not attempting a precise definition. There is dispute about the meaning of the Greek words hypostasis and elenchos, here translated realization and evidence, respectively. Hypostasis usually means ＂substance,＂ ＂being＂ (as translated in Hebrews 1:3), or ＂reality＂ (as translated in Hebrews 3:14); here it connotes something more subjective, and so realization has been chosen rather than ＂assurance＂ (RSV). Elenchos, usually ＂proof,＂ is used here in an objective sense and so translated evidence rather than the transferred sense of ＂(inner) conviction＂ (RSV).

3 [3] By faith . . . God: this verse does not speak of the faith of the Old Testament men and women but is in the first person plural. Hence it seems out of place in the sequence of thought.

4 [4] The ＂Praise of the Ancestors＂ in Sirach 44:1-50:21 gives a similar list of heroes. The Cain and Abel narrative in Genesis 4:1-16 does not mention Abel's faith. It says, however, that God ＂looked with favor on Abel and his offering＂ (Genesis 4, 4); in view of v 6 the author probably understood God's favor to have been activated by Abel's faith. Though dead, he still speaks: possibly because his blood ＂cries out to me from the soil＂ (Genesis 4:10), but more probably a way of saying that the repeated story of Abel provides ongoing witness to faith.

5 [6] One must believe not only that God exists but that he is concerned about human conduct; the Old Testament defines folly as the denial of this truth; cf Psalm 53.

6 [19] As a symbol: Isaac's ＂return from death＂ is seen as a symbol of Christ's resurrection. Others understand the words en parabole to mean ＂in figure,＂ i.e., the word dead is used figuratively of Isaac, since he did not really die. But in the one other place that parabole occurs in Hebrews, it means symbol (Hebrews 9:9).

7 [20-22] Each of these three patriarchs, Isaac, Jacob, and Joseph, had faith in the future fulfillment of God's promise and renewed this faith when near death.

8 [24-27] The reason given for Moses' departure from Egypt differs from the account in Exodus 2:11-15. The author also gives a christological interpretation of his decision to share the trials of his people.

9 [40] So that without us they should not be made perfect: the heroes of the Old Testament obtained their recompense only after the saving work of Christ had been accomplished. Thus they already enjoy what Christians who are still struggling do not yet possess in its fullness.




  

Hebrews
Chapter 12

1 1 Therefore, since we are surrounded by so great a cloud of witnesses, let us rid ourselves of every burden and sin that clings to us 2 and persevere in running the race that lies before us

所以，我们既有如此众多如云的证人，围绕着我们，就该卸下各种累赘和纠缠人的罪过，以坚忍的心，跑那摆在我们面前的赛程，

2 while keeping our eyes fixed on Jesus, the leader and perfecter of faith. For the sake of the joy that lay before him he endured the cross, despising its shame, and has taken his seat at the right of the throne of God.

双目常注视着信德的创始者和完成者耶稣：衪为那摆在衪面前的欢乐，轻视了凌辱，忍受了十字架，而今坐在天主宝座的右边。

3 Consider how he endured such opposition from sinners, in order that you may not grow weary and lose heart.

你们要常想，衪所以忍受罪人对衪这样的叛逆，是怕你们灰心丧志。

4 In your struggle against sin you have not yet resisted to the point of shedding blood.

你们与罪恶争斗，还没有抵抗到流血的地步。

5 You have also forgotten the exhortation addressed to you as sons: ＂My son, do not disdain the discipline of the Lord or lose heart when reproved by him;

你们竟全忘了天主劝你们，好象劝子女的话说：‘我儿，不要轻视上主的惩戒，也不要厌恶衪的谴责，

6 for whom the Lord loves, he disciplines; he scourges every son he acknowledges.＂

因为上主惩戒衪所爱的，鞭打衪所接管的每个儿子。’

7 Endure your trials as ＂discipline＂; God treats you as sons. For what ＂son＂ is there whom his father does not discipline?

为接受惩戒，你们应该坚忍，因为天主对待你们，就如对待子女；那有儿子，做父亲的不惩戒他呢？

8 If you are without discipline, in which all have shared, you are not sons but bastards.

如果你们缺少众人所共受的惩戒，你们就是私生子，而不是儿子。

9 Besides this, we have had our earthly fathers to discipline us, and we respected them. Should we not (then) submit all the more to the Father of spirits and live?

再者，我们肉身的父亲惩戒我们时，我们尚且表示敬畏；何况灵性的父亲，我们不是更该服从，以得生活吗？

10 They disciplined us for a short time as seemed right to them, but he does so for our benefit, in order that we may share his holiness.

其实，肉身的父亲只是在短暂的时日内，照他们的心意来施行惩戒，但是天主却是为了我们的好处，为叫我们分沾衪的圣善。

11 At the time, all discipline seems a cause not for joy but for pain, yet later it brings the peaceful fruit of righteousness to those who are trained by it.

固然各种惩戒，在当时似乎不是乐事，而是苦事；可是，以后却给那些这样受训练的人，结出义德的和平果实。

12 So strengthen your drooping hands and your weak knees.

为此，你们应该伸直痿弱的手和麻木的膝；

13 Make straight paths for your feet, that what is lame may not be dislocated but healed.

你们的脚应履行正直的路，叫瘸子不要偏离正道，反叫他能得痊愈。

14 Strive for peace with everyone, and for that holiness without which no one will see the Lord.

你们应设法与众人和平相处，尽力追求圣德；若无圣德，谁也见不到主；

15 3 See to it that no one be deprived of the grace of God, that no bitter root spring up and cause trouble, through which many may become defiled,

又应该慬慎，免得有人疏忽天主的恩宠，免得苦根子长出来，而累及你们，使许多人因此蒙受玷污。

16 that no one be an immoral or profane person like Esau, who sold his birthright for a single meal.

谁也不要成为淫乱和亵圣者，如同厄撒乌一样，他为了一餐饭，竟出卖了自己长子的名分。

17 For you know that later, when he wanted to inherit his father's blessing, he was rejected because he found no opportunity to change his mind, even though he sought the blessing with tears.

你们知道，后来他纵然愿意承受祝福，也遭到了拒绝；虽流泪苦求，但没有得到翻悔的余地。

18 4 You have not approached that which could be touched 5 and a blazing fire and gloomy darkness and storm

你们原来并不是走近了那可触摸的山，那里有烈火、浓云、黑暗、暴风、

19 and a trumpet blast and a voice speaking words such that those who heard begged that no message be further addressed to them,

号筒的响声以及说话的声音，当时那些听见的人，都恳求天主不要再给他们说话，

20 for they could not bear to hear the command: ＂If even an animal touches the mountain, it shall be stoned.＂

因为他们承担不起所吩咐的事：‘即使是一只走兽触摸了这山，也应用石头砸死；’

21 Indeed, so fearful was the spectacle that Moses said, ＂I am terrified and trembling.＂

并且所显现的是这么可怕，连梅瑟也说：‘我很是恐慌战憟。’

22 No, you have approached Mount Zion and the city of the living God, the heavenly Jerusalem, and countless angels in festal gathering,

然而你们却接近了熙雍山和永生天主的城，天上的耶路撒冷，接近了千万天使的盛会，

23 and the assembly of the firstborn enrolled in heaven, 6 and God the judge of all, and the spirits of the just made perfect,

和那些已被登录在天上的首生者的集会，接近了审判众人的天主，接近了已获得成全的义人的灵魂，

24 and Jesus, the mediator of a new covenant, and the sprinkled blood that speaks more eloquently 7 than that of Abel.

接近了新约的中保耶稣，以及衪所洒的血：这血比亚伯尔的血说话说得更好。

25 See that you do not reject the one who speaks. For if they did not escape when they refused the one who warned them on earth, how much more in our case if we turn away from the one who warns from heaven.

你们要慬慎，不要拒绝说话的那位！如果从前那些拒绝听衪在地上宣布启示的人，不能逃脱惩罚，何况我们这些背弃由天上说话的那位呢？

26 His voice shook the earth at that time, but now he has promised, ＂I will once more shake not only earth but heaven.＂

从前衪的声音摇动了下地，如今衪却应许说：‘还有一次，我不但动摇下地，而且也动摇上天。’

27 That phrase, ＂once more,＂ points to (the) removal of shaken, created things, so that what is unshaken may remain.

这‘还有一次’一句，是指明那些被动摇的事物，因为是受造的，必起变化，好叫那些不可动摇的事物得以常存。

28 Therefore, we who are receiving the unshakable kingdom should have gratitude, with which we should offer worship pleasing to God in reverence and awe.

为此，我们既然是蒙受一个不可动摇的国度，就应该感恩，藉此怀着虔诚和敬畏之情，事奉天主，叫衪喜悦，

29 For our God is a consuming fire.

因为我们的天主实是吞灭的烈火。


Footnotes(注解)

1 [1-13] Christian life is to be inspired not only by the Old Testament men and women of faith (Hebrews 12:1) but above all by Jesus. As the architect of Christian faith, he had himself to endure the cross before receiving the glory of his triumph (Hebrews 12:2). Reflection on his sufferings should give his followers courage to continue the struggle, if necessary even to the shedding of blood (Hebrews 12:3-4). Christians should regard their own sufferings as the affectionate correction of the Lord, who loves them as a father loves his children.

2 [1] That clings to us: the meaning is uncertain, since the Greek word euperistatos, translated cling, occurs only here. The papyrus P46 and one minuscule read euperispastos, ＂easily distracting,＂ which also makes good sense.

3 [15-17] Esau serves as an example in two ways: his profane attitude illustrates the danger of apostasy, and his inability to secure a blessing afterward illustrates the impossibility of repenting after falling away (see Hebrews 6:4-6).

4 [18-29] As a final appeal for adherence to Christian teaching, the two covenants, of Moses and of Christ, are compared. The Mosaic covenant, the author argues, is shown to have originated in fear of God and threats of divine punishment (Hebrews 12:18-21). The covenant in Christ gives us direct access to God (Hebrews 12:22), makes us members of the Christian community, God's children, a sanctified people (Hebrews 12:23), who have Jesus as mediator to speak for us (Hebrews 12:24). Not to heed the voice of the risen Christ is a graver sin than the rejection of the word of Moses (Hebrews 12:25-26). Though Christians fall away, God's kingdom in Christ will remain and his justice will punish those guilty of deserting it (Hebrews 12:28-29).

5 [18] This remarkably beautiful passage contrasts two great assemblies of people: that of the Israelites gathered at Mount Sinai for the sealing of the old covenant and the promulgation of the Mosaic law, and that of the followers of Jesus gathered at Mount Zion, the heavenly Jerusalem, the assembly of the new covenant. This latter scene, marked by the presence of countless angels and of Jesus with his redeeming blood, is reminiscent of the celestial liturgies of the Book of Revelation.

6 [23] The assembly of the firstborn enrolled in heaven: this expression may refer to the angels of Hebrews 12:22, or to the heroes of the Old Testament (see Hebrews 11), or to the entire assembly of the new covenant.

7 [24] Speaks more eloquently: the blood of Abel, the first human blood to be shed, is contrasted with that of Jesus. Abel's blood cried out from the earth for vengeance, but the blood of Jesus has opened the way for everyone, providing cleansing and access to God (Hebrews 10:19).

Hebrews
Chapter 13

1 1 Let mutual love continue.

弟兄相爱之情应当常存。

2 Do not neglect hospitality, for through it some have unknowingly entertained angels.

不可忘了款待旅客，曾有人因此于不知不觉中款待了天使。

3 Be mindful of prisoners as if sharing their imprisonment, and of the ill-treated as of yourselves, for you also are in the body.

你们应怀念被囚禁的人，好象与他们同被囚禁；应怀念受虐待的人，好象你们也亲身受了一样。

4 Let marriage be honored among all and the marriage bed be kept undefiled, for God will judge the immoral and adulterers.

在各方面，婚姻应受尊重，床第应是无污玷的，因为淫乱和犯奸的人，天主必要裁判。

5 Let your life be free from love of money but be content with what you have, for he has said, ＂I will never forsake you or abandon you.＂

待人接物不应爱钱；对现状应知足，因为天主曾亲自说过：‘我决不离开你，也决不弃舍你。’

6 Thus we may say with confidence: ＂The Lord is my helper, (and) I will not be afraid. What can anyone do to me?＂

所以我们可放心大胆地说：‘有上主保护我，我不畏惧；人能对我怎样？’

7 Remember your leaders who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith.

你们应该记念那些曾给你们讲过天主的道理，作过你们领袖的人，默想他们的生死，好效法他们的信德。

8 Jesus Christ is the same yesterday, today, and forever.

耶稣基督昨天、今天、直到永远，常是一样。

9 Do not be carried away by all kinds of strange teaching. 2 It is good to have our hearts strengthened by grace and not by foods, which do not benefit those who live by them.

不可因各种异端道理而偏离正道；最好以恩宠来坚固自己的心，而不要以食物：那靠食物而行的人，从未得到好处。

10 We have an altar 3 from which those who serve the tabernacle have no right to eat.

我们有一座祭坛，那些在帐幕内行敬礼的人，没有权利吃上面的祭物，

11 The bodies of the animals whose blood the high priest brings into the sanctuary as a sin offering are burned outside the camp.

因为那些祭牲的血，由大司祭带到圣所内当作赎罪祭，祭牲的尸体却应在营外焚烧尽；

12 Therefore, Jesus also suffered outside the gate, to consecrate the people by his own blood.

因此耶稣为以自己的血圣化人民，就在城门外受了苦难。

13 Let us then go to him outside the camp, bearing the reproach that he bore.

所以我们应离开营幕，到衪那里去，去分受衪的凌辱，

14 For here we have no lasting city, but we seek the one that is to come.

因为我们在此没有常存的城邑，而是寻求那将来的城邑。

15 Through him (then) let us continually offer God a sacrifice of praise, that is, the fruit of lips that confess his name.

所以我们应借着耶稣，时常给天主奉献赞颂的祭献，就是献上我们嘴唇的佳果，颂扬衪的圣名。

16 Do not neglect to do good and to share what you have; God is pleased by sacrifices of that kind.

至于慈善和施舍，也不可忘记，因为这样的祭献是天主所喜悦的。

17 4 Obey your leaders and defer to them, for they keep watch over you and will have to give an account, that they may fulfill their task with joy and not with sorrow, for that would be of no advantage to you.

你们应信服并听从你们的领袖，因为他们为了你们的灵魂，常醒寤不寐，好象要代你们交账的人；你们要使他们喜欢尽此职分，而不哀怨，因为他们若有哀怨，为你们决无好处。

18 Pray for us, for we are confident that we have a clear conscience, wishing to act rightly in every respect.

请为我们祈祷！因为我们确信，我们有一个纯正的良心，愿意在一切事上举止完善。

19 I especially ask for your prayers that I may be restored to you very soon.

我还恳切劝勉你们格外行祈祷，使我快回到你们那里。

20 5 May the God of peace, who brought up from the dead the great shepherd of the sheep by the blood of the eternal covenant, Jesus our Lord,

赐平安的天主曾由死者中领出了那位因永远盟约的血，作群羊伟大司牧的我们的主耶稣，

21 furnish you with all that is good, that you may do his will. May he carry out in you what is pleasing to him through Jesus Christ, to whom be glory forever (and ever). Amen.

愿衪成全你们行各种善工，好承行衪的旨意；愿天主在我们身上，借着耶稣基督行衪眼中所喜悦的事！愿光荣归于衪，至于无穷之世！阿们。

22 Brothers, I ask you to bear with this message of encouragement, for I have written to you rather briefly.

弟兄们！我劝你们容纳这劝慰的话，因为我只是简略地给你们写了这封信。

23 I must let you know that our brother Timothy has been set free. If he comes soon, I shall see you together with him.

你们要知道，你们的弟兄弟茂德已被释放了；如果他来的快，我就同他一起来看你们。

24 Greetings to all your leaders and to all the holy ones. Those from Italy send you greetings.

问候你们的诸位领袖和众圣徒！意大利的弟兄们问候你们。

25 Grace be with all of you.

愿恩宠与你们众人同在！


Footnotes(注解)

1 [1-16] After recommendations on social and moral matters (Hebrews 13:1-6), the letter turns to doctrinal issues. The fact that the original leaders are dead should not cause the recipients of this letter to lose their faith (Hebrews 13:7), for Christ still lives and he remains always the same (Hebrews 13:8). They must not rely for their personal sanctification on regulations concerning foods (Hebrews 13:9), nor should they entertain the notion that Judaism and Christianity can be intermingled (Hebrews 13:10; cf the notes on Gal 2:11-14; 2:15-21). As Jesus died separated from his own people, so must the Christian community remain apart from the religious doctrines of Judaism (Hebrews 13:11-14). Christ must be the heart and center of the community (Hebrews 13:15-16).

2 [9] Strange teaching: this doctrine about foods probably refers to the Jewish food laws; in view of Hebrews 13:10, however, the author may be thinking of the Mosaic sacrificial banquets.

3 [10] We have an altar: this does not refer to the Eucharist, which is never clearly mentioned in Hebrews, but to the sacrifice of Christ.

4 [17-25] Recommending obedience to the leaders of the community, the author asks for prayers (Hebrews 13:17-19). The letter concludes with a blessing (Hebrews 13:20-21), a final request for the acceptance of its message (Hebrews 13:22), information regarding Timothy (Hebrews 13:23), and general greetings (Hebrews 13:24-25).

5 [20-21] These verses constitute one of the most beautiful blessings in the New Testament. The resurrection of Jesus is presupposed throughout Hebrews, since it is included in the author's frequently expressed idea of his exaltation, but this is the only place where it is explicitly mentioned.