ManyBibles

希伯来书 13

7 个译本 · 透过 12 个传统阅读.

NCB · 新共识圣经

1Let brotherly love remain. 2Do not forget the love of strangers, for through this some, entertaining strangers, entertained angels without noticing it. 3Remember the prisoners, as bound together with them; those being mistreated, as yourselves also being in body. 4Let the marriage be honorable among all, and the bed undefiled; for God will judge the sexually immoral and adulterers. 5Let your character be without the love of money, being content with present things; for he himself has said: "I will never leave you, nor will I ever forsake you." 6so that, taking courage, we say: "The Lord is my helper, and I will not fear; what will man do to me?" 7Remember your leaders, who spoke the word of God to you; considering the outcome of their conduct, imitate their faith. 8Jesus Christ is the same yesterday and today, and into the ages. 9Do not be carried away by varied and strange teachings; for it is good that the heart be established by grace, not by foods, in which those walking were not profited. 10We have an altar from which those serving the tabernacle do not have the right to eat. 11For the bodies of those animals, whose blood is brought into the holy places for sin by the high priest, are burned outside the camp. 12Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside the gate. 13Let us therefore go out to him outside the camp, bearing his reproach. 14For we do not have here a remaining city, but we seek the coming one. 15Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips confessing his name. 16But do not forget doing good and sharing; for with such sacrifices God is well-pleased. 17Obey your leaders and submit to them; for they keep watch over your souls as those who will give an account, that they may do this with joy and not with groaning, for this would be unprofitable for you. 18Pray for us; for we are persuaded that we have a good conscience, desiring to conduct ourselves well in all things. 19And I exhort you all the more to do this, that I may be restored to you more quickly. 20Now may the God of peace, who brought up from the dead the great shepherd of the sheep by the blood of the eternal covenant, our Lord Jesus, 21complete you in every good work to do his will, doing in us what is well-pleasing before him, through Jesus Christ; to whom be the glory into the ages of the ages. Amen. 22But I exhort you, brothers, bear with the word of exhortation; for indeed I have written to you in few words. 23Know that our brother Timothy has been released; with whom, if he comes shortly, I will see you. 24Greet all your leaders and all the saints. Those from Italy greet you. 25Grace be with you all. Amen.

AI 生成的呈现，非人工翻译。 在 新共识圣经 中阅读 希伯来书 13 →

各传统一致认同之处

There is broad agreement that church leaders possess a genuine spiritual authority that necessitates the laity's submission. The scope and nature of this authority are disputed, however, with a divide over whether it establishes the exclusive authority of localized congregational elders, while some traditions emphasize that such authority is conditionally binding only when leaders faithfully proclaim the Word of God. Significant disputes also surround the chapter's liturgical language;… 登录以阅读 完整共识 →

多数认同，但非全部

  • Church leaders possess a genuine spiritual authority that necessitates the laity's submission. (7 affirm)

各传统的分歧之处

  • The 'altar' of Hebrews 13:10 refers to the physical Eucharistic table of the New Covenant.

    catholic: QUALIFY; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY; reformed: DENY; baptist: DENY

  • The 'altar' is entirely spiritual and fulfilled in the person of Christ, rendering literal, physical altars obsolete in Christian worship.

    catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: QUALIFY; reformed: AFFIRM; baptist: AFFIRM

  • The 'sacrifice of praise' refers to the Eucharistic liturgy as a spiritual sacrifice of thanksgiving, distinct from a propitiatory offering.

    orthodox: QUALIFY; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: DENY; restorationist: DENY

  • New Covenant sacrifices consist of ethical actions, such as doing good and sharing, rather than liturgical rituals.

    catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: DENY; lutheran: QUALIFY; baptist: AFFIRM; methodist: QUALIFY; anabaptist: AFFIRM; restorationist: QUALIFY

  • Hebrews 13:4 affirms marriage as a holy state endowed with sacramental dignity.

    catholic: AFFIRM; orthodox: AFFIRM; anglican: QUALIFY

  • The assertion that marriage is honorable in all expressly prohibits mandatory clerical celibacy and affirms the right of clergy to marry.

    catholic: DENY; lutheran: AFFIRM; reformed: AFFIRM

  • The command to obey leaders establishes the exclusive authority of localized congregational elders, rejecting prelatical or regional hierarchies.

    catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: DENY; baptist: AFFIRM; restorationist: AFFIRM

  • Jesus' death outside the camp historically fulfilled the Levitical sin offering, providing the atoning blood for His subsequent mediation in the heavenly sanctuary.

    orthodox: QUALIFY; methodist: QUALIFY; adventist: AFFIRM

  • The command to entertain strangers is literalized by the ongoing presence of ministering angels actively operating on earth.

    orthodox: QUALIFY; adventist: AFFIRM

各传统如何解读

每种解读均为独立生成 —— 各传统之间互不参考。

Catholic

In its immediate context, the author concludes the epistle with a series of ethical exhortations—urging brotherly love, hospitality, marital fidelity, and detachment from wealth (vv. 1-6). The text transitions into community discipline, commanding the readers to remember and obey their leaders (vv. 7, 17). Theologically, the author contrasts the old Levitical system with the new covenant in Christ, asserting that believers possess a new 'altar' (v. 10). Because Jesus suffered 'outside the gate' as the ultimate sin offering (vv. 11-12), the community is urged to separate from the earthly temple cult, embracing his reproach (v. 13) and offering spiritual sacrifices of praise and almsgiving (vv. 15-16). Reception: Catholic reception heavily emphasizes the sacramental and ecclesiological dimensions of this chapter. The declaration 'We have an altar' (v. 10) is foundational for Catholic Eucharistic theology. Thomas Aquinas, in his Commentary on the Epistle to the Hebrews, identifies this altar primarily as the cross, but by extension, the Eucharistic table where the New Covenant sacrifice is consumed, effectively barring those who still cling to the Jewish ceremonial law from the sacrament. The exhortations regarding leaders (vv. 7, 17)—traditionally translated as 'prelates' in the Douay-Rheims—are read as clear evidence of hierarchical, apostolic authority within the nascent Church. John Chrysostom’s Homilies on Hebrews famously reflects on verse 17, stressing the grave, terrifying responsibility of bishops and priests who must render an account for souls, thus grounding both clerical duty and lay obedience in the Eastern and Latin traditions alike. Additionally, verse 4 ('Marriage is honourable') was cited by the Council of Trent to defend the sanctity and sacramental dignity of matrimony against sectarian attacks, affirming it as a path of holiness alongside the tradition's parallel esteem for consecrated celibacy.

Eastern Orthodox

The epistle concludes with practical paraenesis, instructing the community on mutual love, hospitality, pure marriage, and contentment (Hebrews 13:1-6). The author urges the readers to remember their past leaders and obey their current ones (Hebrews 13:7, 17), while warning against strange doctrines and Jewish dietary regulations (Hebrews 13:9). The central theological exhortation contrasts the Levitical sin offering with Jesus's suffering 'outside the gate' (Hebrews 13:11-12). This prompts believers to join Him 'outside the camp' of the old covenant and worldly security (Hebrews 13:13-14), offering spiritual sacrifices of praise and charitable works instead of animal offerings (Hebrews 13:15-16). Reception: The Eastern Orthodox tradition receives this chapter as a profound synthesis of Christology, ecclesiology, and sacramental theology. Hebrews 13:8 ('Jesus Christ the same yesterday, and to day, and for ever') is foundational for the patristic consensus against Arianism; theologians like Athanasius of Alexandria cited it to prove the eternal, immutable divinity of the Son. Hebrews 13:10 ('We have an altar') is universally identified by the Fathers as the Christian Eucharistic table. John Chrysostom emphasizes that those who still cling to the shadow of the Old Law have no right to partake of this spiritual, unbloody sacrifice. Furthermore, Chrysostom and the broader tradition draw on Hebrews 13:4 to defend the sanctity of marriage against extreme ascetic or Gnostic movements, affirming that the marital union is inherently honorable. Hebrews 13:17 is frequently cited in treatises on the priesthood to underscore the terrifying accountability of bishops and spiritual fathers who must answer for the souls entrusted to them.

Oriental Orthodox

The author concludes the epistle with ethical, communal, and doctrinal exhortations. The text commands hospitality, marital fidelity, and financial contentment grounded in God's continuous presence. It urges fidelity to past and present leaders and issues a profound typological warning: just as sin offerings were burned outside the camp, believers must go to Jesus outside the camp, sharing his reproach. This culminates in a vision of an enduring city, encouraging continuous sacrifices of praise and good works under the guidance of the Great Shepherd. Reception: The Oriental Orthodox tradition emphasizes the Christological and liturgical dimensions of this chapter. Verse 8 is a bedrock text for Miaphysite Christology. St. Cyril of Alexandria leverages this verse to affirm that the One Incarnate Nature of God the Word is immutable; the Logos did not alter his divine nature in the incarnation, nor is he divided into two distinct natures post-union. Severus of Antioch affirms this immutability against Chalcedonian formulas, while also identifying the altar in verse 10 as the true Eucharistic table, contrasting the spiritual reality of the Church's sacrament with the defunct shadows of the Levitical system. Going outside the camp in verse 13 is received both as an exhortation to bear the reproach of orthodox faith amidst imperial persecution and as a mandate for monastic renunciation of the world.

还有 9 个传统解读了本章。

登录以阅读全部 12 个 →

所有译本

7 个公有领域译本中的同一章。

WEB · World English Bible

1Let brotherly love continue. 2Don’t forget to show hospitality to strangers, for in doing so, some have entertained angels without knowing it. 3Remember those who are in bonds, as bound with them, and those who are ill-treated, since you are also in the body. 4Let marriage be held in honor among all, and let the bed be undefiled; but God will judge the sexually immoral and adulterers. 5Be free from the love of money, content with such things as you have, for he has said, “I will in no way leave you, neither will I in any way forsake you.” 6So that with good courage we say, “The Lord is my helper. I will not fear. What can man do to me?” 7Remember your leaders, men who spoke to you the word of God, and considering the results of their conduct, imitate their faith. 8Jesus Christ is the same yesterday, today, and forever. 9Don’t be carried away by various and strange teachings, for it is good that the heart be established by grace, not by foods, through which those who were so occupied were not benefited. 10We have an altar from which those who serve the holy tabernacle have no right to eat. 11For the bodies of those animals, whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside of the camp. 12Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside of the gate. 13Let’s therefore go out to him outside of the camp, bearing his reproach. 14For we don’t have here an enduring city, but we seek that which is to come. 15Through him, then, let’s offer up a sacrifice of praise to God continually, that is, the fruit of lips which proclaim allegiance to his name. 16But don’t forget to be doing good and sharing, for with such sacrifices God is well pleased. 17Obey your leaders and submit to them, for they watch on behalf of your souls, as those who will give account, that they may do this with joy and not with groaning, for that would be unprofitable for you. 18Pray for us, for we are persuaded that we have a good conscience, desiring to live honorably in all things. 19I strongly urge you to do this, that I may be restored to you sooner. 20Now may the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covenant, our Lord Jesus, 21make you complete in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ, to whom be the glory forever and ever. Amen. 22But I exhort you, brothers, endure the word of exhortation, for I have written to you in few words. 23Know that our brother Timothy has been freed, with whom, if he comes shortly, I will see you. 24Greet all of your leaders and all the saints. The Italians greet you. 25Grace be with you all. Amen.

KJV · King James Version

1Let brotherly love continue. 2Be not forgetful to entertain strangers: for thereby some have entertained angels unawares. 3Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body. 4Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge. 5Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. 6So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me. 7Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. 8Jesus Christ the same yesterday, and to day, and for ever. 9Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein. 10We have an altar, whereof they have no right to eat which serve the tabernacle. 11For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. 12Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. 13Let us go forth therefore unto him without the camp, bearing his reproach. 14For here have we no continuing city, but we seek one to come. 15By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. 16But to do good and to communicate forget not: for with such sacrifices God is well pleased. 17Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. 18Pray for us: for we trust we have a good conscience, in all things willing to live honestly. 19But I beseech you the rather to do this, that I may be restored to you the sooner. 20Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, 21Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen. 22And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words. 23Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you. 24Salute all them that have the rule over you, and all the saints. They of Italy salute you. 25Grace be with you all. Amen. Written to the Hebrews from Italy by Timothy.

还有 5 个译本可供并排比较。

登录以比较全部 7 个 →
改变含义的差异 (39)
  • v4 [interpretive]: Interprets whether marriage is honored "among all people" or "in all respects". — “all” (KJV, YLT, WEBSTER, DRC) vs “honor among” (WEB, ASV) vs “honour” (DARBY)
  • v5 [grammatical]: Adds an emphatic pronoun ("himself") to the subject. — “he hath” (KJV, YLT, WEBSTER, DRC) vs “has” (WEB, DARBY) vs “himself” (ASV)
  • v6 [stylistic]: Uses "fear" versus "be afraid". — “fear” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “be afraid” (DARBY)
  • v6 [grammatical]: Modifies the modal verb of future action or ability ("shall", "can", "will"). — “man shall” (KJV, YLT, WEBSTER, DRC) vs “can” (WEB) vs “man” (ASV) vs “will” (DARBY)
  • v7 [lexical]: Translates the word for outcome as "end", "issue", or "results". — “end” (KJV, WEBSTER, DRC) vs “issue” (ASV, YLT, DARBY) vs “results” (WEB)
  • v7 [lexical]: Translates the term for behavior or lifestyle as "conversation", "conduct", "life", or "behavior". — “their conversation” (KJV, DRC) vs “conduct imitate their faith” (WEB) vs “life imitate their faith” (ASV) vs “the behaviour be imitating” (YLT) vs “imitate their faith” (DARBY) vs “manner of life” (WEBSTER)
  • v9 [lexical]: Translates the action of strengthening as "established" or "confirmed", and the preposition as "with" or "by". — “established with grace” (KJV, WEBSTER, DRC) vs “by” (WEB, ASV) vs “confirmed” (YLT, DARBY)
  • v11 [lexical]: Translates the term for the sacrificial creatures as "beasts" or "animals". — “beasts” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “animals” (WEB)
  • v11 [lexical]: Translates the term for the inner sanctuary and adjusts the accompanying preposition. — “holy place” (WEB, ASV) vs “sanctuary by” (KJV, WEBSTER) vs “holy places through” (YLT) vs “holy of holies” (DARBY) vs “holies” (DRC)
  • v11 [interpretive]: Either translates literally as "for sin" or expands to "as an offering for sin". — “for sin” (KJV, WEBSTER, DRC) vs “as an offering” (WEB, ASV) vs “of these the bodies” (YLT, DARBY)
  • v11 [stylistic]: (vv 11, 13) Updates the archaic "without" to the modern "outside" or "outside of". — “without” (KJV, ASV, YLT, WEBSTER, DRC) vs “outside of” (WEB) vs “outside” (DARBY)
  • v12 [lexical]: Translates the preposition indicating means as "through", "with", or "by". — “through” (WEB, ASV, YLT) vs “the people with” (KJV, WEBSTER) vs “by” (DARBY, DRC)
  • v12 [grammatical]: Updates "without" to "outside of" and varies the placement of the direct object. — “suffered without” (KJV, ASV, DARBY, WEBSTER, DRC) vs “outside of” (WEB) vs “the people” (YLT)
  • v15 [lexical]: Translates the preposition for agency or means as "By" or "Through". — “By” (KJV, DARBY, WEBSTER, DRC) vs “Through” (WEB, ASV, YLT)
  • v15 [grammatical]: Translates the inferential conjunction as "therefore" or "then", and varies the hortatory verb form. — “therefore let us” (KJV, DARBY, WEBSTER, DRC) vs “then let’s” (WEB) vs “then” (ASV) vs “then we may” (YLT)
  • v15 [grammatical]: Adds the directional particle "up" and uses either a definite or indefinite article for "sacrifice". — “the” (KJV, DARBY, WEBSTER, DRC) vs “up a” (WEB, ASV, YLT)
  • v15 [lexical]: Translates the participle for acknowledgment as "giving thanks to", "confessing", or "proclaiming allegiance". — “giving thanks to” (KJV, YLT, WEBSTER) vs “confessing” (DARBY, DRC) vs “which proclaim allegiance” (WEB) vs “which make confession” (ASV)
  • v16 [interpretive]: Varies the word order and phrasing of the injunction not to forget doing good. — “But to do” (KJV, ASV, WEBSTER) vs “don’t forget be doing” (WEB) vs “and of doing” (YLT) vs “of doing” (DARBY) vs “And do not forget” (DRC)
  • v16 [lexical]: Translates the preposition as "with" or "by". — “with” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “by” (DRC)
  • v16 [interpretive]: Paraphrases the passive construction of God being well pleased. — “God” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “God’s favour” (DRC)
  • v17 [lexical]: Translates the command to yield as "submit", "be subject", or "be submissive". — “to them” (WEB, ASV) vs “submit yourselves” (KJV, WEBSTER) vs “be subject” (YLT) vs “be submissive” (DARBY) vs “be subject to them” (DRC)
  • v17 [grammatical]: Varies the translation of the future participle indicating obligation or expectation. — “they that must give” (KJV, WEBSTER) vs “those who will” (WEB) vs “shall” (ASV) vs “about to” (YLT) vs “those shall” (DARBY) vs “being to render an” (DRC)
  • v17 [stylistic]: Translates the pronoun as "this" or "it". — “this” (WEB, ASV, YLT, DARBY, DRC) vs “it with joy” (KJV, WEBSTER)
  • v17 [lexical]: Translates the participle for lamenting as "with grief", "groaning", or "sighing". — “with grief” (KJV, ASV, WEBSTER, DRC) vs “groaning” (WEB, DARBY) vs “sighing” (YLT)
  • v17 [grammatical]: Varies the verb mood and the term for unprofitability. — “that is unprofitable for” (KJV, WEBSTER) vs “would be” (WEB) vs “this were” (ASV) vs “this to” (YLT) vs “this would be” (DARBY) vs “this not expedient” (DRC)
  • v18 [lexical]: Translates the verb for confidence as "trust", "are persuaded", or "persuade ourselves". — “trust” (KJV, WEBSTER, DRC) vs “are persuaded that” (WEB, ASV) vs “that” (YLT) vs “persuade ourselves that” (DARBY)
  • v19 [lexical]: (vv 19, 22) Translates the verb for earnest request or urging. — “beseech” (KJV, WEBSTER, DRC) vs “strongly urge” (WEB) vs “exhort” (ASV) vs “call upon” (YLT) vs “much more” (DARBY)
  • v20 [grammatical]: Translates the transitional conjunction and introduces an optative mood. — “Now” (KJV, ASV, WEBSTER) vs “may” (WEB) vs “And” (YLT) vs “But” (DARBY) vs “And may” (DRC)
  • v20 [interpretive]: Varies the placement of the title "our Lord Jesus" within the sentence. — “the” (WEB, ASV, YLT, DARBY, DRC) vs “our Lord Jesus that” (KJV, WEBSTER)
  • v20 [lexical]: Translates the term for a flock-keeper as "shepherd" or "pastor". — “shepherd” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “pastor” (DRC)
  • v21 [lexical]: Translates the verb for equipping or completing as "Make perfect", "complete", or "Fit". — “Make you perfect” (KJV, ASV, YLT, WEBSTER) vs “complete” (WEB) vs “you” (DARBY) vs “Fit” (DRC)
  • v21 [lexical]: Translates the participle for producing an effect as "working" or "doing". — “working” (WEB, KJV, ASV, WEBSTER) vs “doing” (YLT, DARBY, DRC)
  • v21 [textual]: Textual variant reading either "in us" or "in you". — “you that which” (WEB, KJV, YLT, WEBSTER, DRC) vs “us” (ASV) vs “what” (DARBY)
  • v21 [lexical]: Translates the spatial preposition as "in his sight" or "before him". — “wellpleasing in his sight” (KJV, ASV, WEBSTER) vs “well pleasing” (WEB, DRC) vs “before Him” (YLT) vs “pleasing before him” (DARBY)
  • v22 [lexical]: Translates the conjunction as "And" or "But". — “And” (KJV, YLT, WEBSTER, DRC) vs “But” (WEB, ASV, DARBY)
  • v22 [lexical]: Translates the command to endure or put up with as "suffer", "endure", or "bear with". — “brethren suffer the” (KJV, YLT, WEBSTER) vs “brothers endure” (WEB) vs “bear with” (ASV) vs “bear” (DARBY) vs “that you this” (DRC)
  • v22 [lexical]: Translates the term for encouragement or urging as "exhortation" or "consolation". — “exhortation” (WEB, KJV, ASV, DARBY, WEBSTER) vs “the” (YLT) vs “consolation” (DRC)
  • v23 [grammatical]: Varies the mood of the conditional verb and the adverb for "shortly" or "soon". — “come shortly” (KJV, ASV, WEBSTER, DRC) vs “comes” (WEB) vs “may more” (YLT) vs “should soon” (DARBY)
  • v24 [stylistic]: Updates the archaic "Salute" to the modern "Greet". — “Salute” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Greet” (WEB)

本页幕后

原文。 Greek (TAGNT, public-domain critical text). Greek text (Public Domain, derived from the Nestle-Aland/Westcott-Hort/SBLGNT tradition).

神圣称呼：Theos (God), Kyrios (Lord)。

已参考，但未计入共识

Academic textual-historical analysis

Chapter 13 shifts the genre of Hebrews from a sustained theological 'word of exhortation' (v. 22) into a recognizable epistolary closing featuring paraenesis (moral exhortation). The author strings together traditional Hellenistic and Jewish ethical maxims—hospitality (v. 2), care for prisoners (v. 3), sexual purity (v. 4), and detachment from wealth (v. 5)—before transitioning to community-specific directives. The chapter relies heavily on cultic and spatial metaphors, contrasting the Levitical system ('foods,' v. 9; the 'camp,' vv. 11-13) with the Christian sacrifices of praise and good works (vv. 15-16). The exhortation to go 'outside the camp' (v. 13) functions as the climax of the text's spatial rhetoric, urging the audience to embrace social marginalization in identification with the crucified Jesus. The closing verses contain standard Greco-Roman epistolary conventions: requests for prayer, travel plans involving Timothy (v. 23), greetings, and a final grace (vv. 24-25).

Jewish interpretation

Viewed historically by Jewish scholars of the New Testament, Hebrews 13 is an early Christian exhortation heavily steeped in first-century Jewish ethical and ritual concepts. The call to hospitality and the mention of entertaining angels unawares (Hebrews 13:2) is widely recognized as a direct allusion to Abraham and Sarah's angelic visitors in Genesis 18. Furthermore, the chapter utilizes a midrashic or typological reading of the Yom Kippur sin offering from Leviticus 16:27. By noting that the animal bodies are burned outside the camp (Hebrews 13:11), the author constructs a theological framework to interpret the crucifixion of Jesus occurring 'outside the gate' (Hebrews 13:12).

Latter-day Saint

The author of Hebrews concludes the epistle with a series of ethical exhortations, urging the community to practice brotherly love, hospitality, and empathy for prisoners. The text commends the sanctity of marriage and warns against sexual immorality and covetousness. It emphasizes the unchanging nature of Jesus Christ and calls believers to imitate the faith of their leaders, avoid strange teachings, and willingly bear the reproach of Christ outside the camp, looking toward the eternal city. The chapter ends with instructions to obey leaders, a request for prayer, and a benediction invoking the God of peace and the blood of the eternal covenant.

Jehovah's Witnesses

In this concluding chapter, the writer issues ethical exhortations regarding brotherly love, hospitality, marital fidelity, and financial contentment. The passage transitions into instructions regarding community leaders, warning against strange teachings, and urging believers to sever ties with the old religious system by going 'outside the camp' to bear Jesus' reproach. It culminates in a call to offer a continual sacrifice of praise and a benediction recognizing God as the one who resurrected Jesus.

NCB 所做的翻译选择 (65)
  • v1: "brotherly love" — Accurately reflects the compound noun 'philadelphia' while establishing the sequence of 'philos-' (love) words across the following verses.
  • v2: "love of strangers" — Strictly preserves the literal 'philos-' prefix sequence from the Greek to match 'brotherly love' and 'without the love of money'.
  • v2: "forget... without noticing it" — Retains the shared root ('lanthanō') in both verbs, maintaining the original cognate wordplay.
  • v3: "in body" — Preserves the source text's shift from the plural pronoun 'yourselves' to the singular 'body'.
  • v4: "Let the marriage be" — Retains the formal structuring use of the definite articles in identifying both 'the marriage' and 'the bed'.
  • v4: "among all" — Preserves the ambiguity of the Greek 'en pasin', declining to strictly settle the disputed scope of the honor of marriage.
  • v4: "God" — Consistently renders Theos as God according to the divine-name map.
  • v5: "without the love of money" — Completes the structural wordplay by matching the negative 'philos' compound against verses 1 and 2.
  • v5: "he himself has" — Accurately reflects the emphatic intensive pronoun 'autos' in the Greek syntax.
  • v5: "I will never leave you, nor will I ever forsake you" — Preserves the accumulation of negative particles for absolute assurance in a natural modern syntax.
  • v6: "fear" — Fits the dignified, contemporary register naturally.
  • v6: "will man" — Uses the precise future indicative tense rather than the archaic modal 'shall'.
  • v6: "the Lord" — Consistently renders Kyrios as Lord according to the divine-name map.
  • v7: "outcome" — Captures the final result or exit (ekbasis) of their manner of life more clearly for modern readers.
  • v7: "conduct" — Renders 'anastrophe' in standard contemporary English, replacing the archaic 'conversation'.
  • v7: "God" — Consistently renders Theos as God according to the divine-name map.
  • v8: "yesterday and today, and into the ages" — Retains the precise formulation and repetitive cadence of the original Greek phrase.
  • v9: "established by grace" — Translates the instrumental dative accurately while using contemporary terminology.
  • v9: "carried away... walking" — Reflects the assonance of the Greek verbs (parapheresthe / peripatountes) while translating them accurately.
  • v10: "have... do not have the right" — Retains the clear repetition of the verb 'echō' in the Greek structure.
  • v10: "altar" — Translates 'thysiasterion' literally, declining to strictly settle whether it refers to a physical Eucharistic table or is entirely spiritual.
  • v11: "animals" — Updates 'beasts' to the neutral modern equivalent for sacrificial livestock.
  • v11: "holy places by" — Accurately reflects the plural 'ta hagia' referring to the sanctuary complex.
  • v11: "for sin" — Preserves the literal 'peri hamartias' without interpretive expansion.
  • v11: "outside" — Replaces archaic spatial terminology with the modern standard.
  • v11: "outside the camp" — Preserves the exact spatial repetition framing verses 11 and 13.
  • v12: "through" — Renders the intermediate agency 'dia' naturally in English.
  • v12: "suffered outside the gate" — Ensures standard modern syntax while updating the archaic preposition.
  • v13: "outside the camp" — Declines to strictly settle whether this refers to a model for ascetic monasticism or ecclesiastical separation, preserving the literal spatial metaphor.
  • v14: "remaining... coming" — Captures both the temporal contrast and the morphological similarity of the original alliterative participles (menousan / mellousan).
  • v15: "Through" — Captures 'dia' indicating intermediate agency.
  • v15: "then let us" — Fits the dignified paraenetic register better than the colloquial 'let's'.
  • v15: "up a sacrifice" — Accommodates the verb 'anapherō' (to offer up) and notes the absence of the definite article in the Greek.
  • v15: "confessing" — Renders 'homologountōn' faithfully to its sense of public acknowledgment or confession.
  • v15: "God" — Consistently renders Theos as God according to the divine-name map.
  • v16: "But do not forget doing" — Smooths the syntax while keeping the imperative force without excessive restructuring.
  • v16: "with" — The preposition 'en' or dative of means in this instrumental sense is cleanly translated as 'with'.
  • v16: "God is well-pleased" — Preserves the direct passive verb 'euaresteitai' rather than paraphrasing into a noun phrase.
  • v16: "well-pleased... well-pleasing" — Tracks the cognate repetition connecting verses 16 and 21 structurally.
  • v16: "God" — Consistently renders Theos as God according to the divine-name map.
  • v17: "submit to them" — Accurately renders 'hypeikete' as an active imperative to yield or submit in a modern idiom.
  • v17: "those who will give" — Translates the imminent future participle cleanly without the archaic 'shall'.
  • v17: "this" — 'Touto' is the demonstrative 'this'.
  • v17: "groaning" — Captures the physical sense of 'stenazontes' (groaning under a burden).
  • v17: "this would be unprofitable for" — Conveys the verbless adjective clause accurately in standard English.
  • v18: "are persuaded that" — Renders the perfect passive 'peithometha' reflecting established conviction.
  • v18: "good... well" — Retains the clear repetition of the 'kalos' root in the Greek text.
  • v19: "exhort" — Connects logically with the cognate noun 'exhortation' in verse 22.
  • v20: "Now may" — Smoothly introduces the concluding optative blessing syntactically expected in a Greek benediction.
  • v20: "our Lord Jesus" — Preserves the Greek word order placing the title at the end of the clause.
  • v20: "shepherd" — Accurately reflects 'poimena' and aligns with standard pastoral metaphors in reference to sheep.
  • v20: "God... Lord" — Consistently renders Theos as God and Kyrios as Lord according to the divine-name map.
  • v21: "complete" — Renders 'katartisai' as equipping or making complete, avoiding the modern absolutist connotations of 'perfect'.
  • v21: "doing" — Accurately translates 'poiōn', maintaining the cognate link with 'to do' earlier in the verse.
  • v21: "us" — Selects the stronger manuscript reading 'en hēmin' (in us) over the variant 'in you'.
  • v21: "before him" — Translates 'enōpion' literally without expanding to 'sight'.
  • v22: "But" — Renders 'de' naturally in this epistolary transition.
  • v22: "bear with" — Captures the nuance of 'anechesthe' as putting up with or tolerating in modern idiom.
  • v22: "exhortation" — Retains the standard classification of the homily while mapping the cognate from verse 19.
  • v22: "exhort... exhortation" — Preserves the verbal and nominal cognate forms explicitly across the verse.
  • v23: "comes shortly" — Uses a standard conditional clause and translates the comparative adverb 'tachion' appropriately.
  • v23: "Know" — Retains the direct imperative force without archaic pronouns.
  • v24: "Greet" — Replaces the archaic 'salute' with the standard modern epistolary 'greet'.
  • v24: "Greet... greet" — Maintains the strict repetition of the epistolary verb.
  • v24: "leaders" — Translates 'hēgoumenous' consistently to complete the structural inclusio motif spanning verses 7, 17, and 24.
值得了解的局限性
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

查看完整的逐步推导过程 → · AI 生成于 Oct 20, 2026，gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)