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Hebrews 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. |
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