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Difficult or Important Passages in New Testament

Recording for Good TV / July 23-24, 2015

Kyungrae Kim, Ph.D. 金京來博士 / 信心聖經神學院

Contents (16 sessions / 26 minutes for a session)

1. OT in the Book of Acts 使徒行傳中的舊約

2. Various Meanings of Faith 信(pi,stij)的幾個意義

3. Faith of Jesus and Believers 耶穌的信與相信的人

4. Gifts of the Holy Spirit 聖靈的恩賜

5. The Fruit of the Holy Spirit 聖靈的果子

6. Jesus Christ the Mystery of God 神的奧秘耶穌基督

7. Mystery of Resurrsction 復活的奧秘

8. The Last Days 末世/末日

9. Son of God (Hebrews 1:1-14) 神的兒子 (希伯來書 1:1-14)

10. What is the Atoning Sacrifice 什麼是‘挽回祭’

11. Christ & Melchizedek (Hebrews 7:1-28) 基督與麥基洗德 (希伯來書 10:5-7)

12. The Golden Censer of the Most Holy Place 至聖所的金香爐 (希伯來書 9:3-4)

13. Spirits in Prison (1Peter 3:19-20) 那些在監獄裏的靈（彼前 3:19-20)

14. The 8th

Preacher of Righteousness 第八個傳義道的（彼後 2:4-5)

15. Spiritual Funeral (1John 2:15-17) 屬靈的葬禮 (約壹 2:15-17)

16. Testimony of Jesus 耶穌的見證

1. OT in the Book of Acts 使徒行傳中的舊約

The New Testament, even though it is written in Greek, is full of the Old Testament. There were

various texts of the Old Testament books during the first century A.D. in which the New Testament has

been written. 1) The so-called proto-Masoretic text was the main stream Hebrew text which is almost

identical with the present Masoretic text that is widely used among the Jews, Christians and Catholics. 2)

The Septuagint, the Greek translation of the O.T. had been used since its completion in the 2nd

century,

B.C. not only among the Diaspora Jews but also among Gentile proselytes and early Christians. 3) The

Samaritan Pentateuch (also written in Hebrew language), which was used among the Samaritans, was

almost identical with the Masoretic text except some sectarian and harmonistic varians. 4) There were

also other various texts which are witnessed by the Dead Sea Scrolls.

In order to understand and interpret the New Testament, we need the help of the Old Testament.

Both quotation and allusion related to the O.T. should be checked and studied in detail. Let us check

some O.T. elements in the Book of Acts. This is a sample study for the interpretation of the N.T. by the

help of the O.T.

使徒行傳 Acts 2:3 kai. w;fqhsan auvtoi/j diamerizo,menai glw/ssai wsei. puro.j kai. evka,qisen evfV e[na e[kaston auvtw/n( NIV

They saw what seemed to be tongues of fire that separated and came to rest on each of them. NKJ

Then there appeared to them divided tongues, as of fire, and one sat upon each of them. 又有舌頭如火焰顯現出來，分開落在他們各人頭上。

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*The Greek glw/ssa (glossa), like the Hebrew !Avl' (lashon), literally means ‘tongue’ as an organ

of speech. In both languages, a figurative meaning ‘language’ is adapted. It is interesting to notice that

‘tongue of fire’ means ‘flame’ in Hebrew. Thus, it is quite logical to relate fire with the gift of tongues on

the Day of the Pentecost. Cf. Isaiah 5:24 (vaeª !Avål.) (leshon esh).

Isaiah 5:24 hy<ëh.yI) qM'äK; ‘~v'r>v' hP,êr>yI ‘hb'h'l,( vv;Ûx]w: vaeª !Avål. vq;ø lko’a/K, •!kel' `Wcae(nI laeÞr"f.yI-vAd)q. tr:îm.ai tae²w> tAaêb'c. hw"åhy> ‘tr:AT tae… Wsªa]m' yKiä hl,_[]y: qb'äa'K' ~x'Þr>piW NIV

Therefore, as tongues of fire lick up straw and as dry grass sinks down in the flames, so their roots

will decay and their flowers blow away like dust; for they have rejected the law of the LORD Almighty

and spurned the word of the Holy One of Israel. 火苗怎樣吞滅碎稓，乾草怎樣落在火焰之中，照樣，他們的根必像朽物，他們的花必像灰塵飛騰；因為

他們厭棄萬軍之耶和華的訓誨，藐視以色列聖者的言語。

使徒行傳 2:25-28 = 詩篇 16:8-11 Acts 2:25-28 = Psalm 16:8-11

25 大衛指著他說:我看見主常在我眼前;他在我右邊

叫我不至於搖動 26 所以我心裡歡喜，我的靈（原文

是舌）快樂；並且我的肉身要安居在指望中。27 因

你必不將我的靈魂撇在陰間，也不叫你的聖者見朽

壞。28 你已將生命的道路指示我，必叫我因見你的

面（或作：叫我在你面前）得著滿足的快樂。

8 我將耶和華常擺在我面前，因他在我右

邊，我便不致搖動。9 因此，我的心歡喜，我的靈

（原文是榮耀）快樂；我的肉身也要安然居住。10

因為你必不將我的靈魂撇在陰間，也不叫你的聖者

見朽壞。11 你必將生命的道路指示我。在你面前

有滿足的喜樂；在你右手中有永遠的福樂。

proorw,mhn to.n ku,rion evnw,pio,n mou dia. panto,j( o[ti evk dexiw/n mou, evstin i[na mh. saleuqw/Å dia. tou/to huvfra,nqh h` kardi,a mou kai. hvgallia,sato h` glw/ssa, mou( e;ti de. kai. h` sa,rx mou kataskhnw,sei evpV evlpi,di( o[ti ouvk evgkatalei,yeij th.n yuch,n mou eivj a[|dhn ouvde. dw,seij to.n o[sio,n sou ivdei/n diafqora,nÅ

evgnw,risa,j moi odou.j zwh/j( plhrw,seij me euvfrosu,nhj meta. tou/ prosw,pou souÅ

prowrw,mhn to.n ku,rion evnw,pio,n mou dia. panto,j o[ti evk dexiw/n mou, evstin i[na mh. saleuqw/ dia. tou/to huvfra,nqh h` kardi,a mou kai. hvgallia,sato h` glw/ssa, mou e;ti de. kai. h` sa,rx mou kataskhnw,sei evpV evlpi,di

o[ti ouvk evgkatalei,yeij th.n yuch,n mou eivj a[|dhn ouvde. dw,seij to.n o[sio,n sou ivdei/n diafqora,n

evgnw,risa,j moi odou.j zwh/j plhrw,seij me euvfrosu,nhj meta. tou/ prosw,pou sou

`jAM)a,-lB; ynI©ymiymi÷( yKiî dymi_t' yDIäg>n<l. hw"åhy> ytiyWIívi 8

`xj;b,(l' !Koðv.yI yrIªf'B.÷-@a; ydI_AbK. lg<Y"åw: yBiliâ xm;äf' !kEÜl' 9

`tx;v'( tAaïr>li ^ªd>ysix)÷ !TEïti-al{} lAa+v.li yviäp.n: bzOæ[]t;-al{ yKiÛ 10

^yn<+P'-ta, tAxm'f.â [b;foå ~yYIïx;ñ xr:aoÜ éynI[eydIAT] 11

*兩個希臘文版本（新約和七十士譯本）彼此完全相同。七十士譯本是照馬所拉逐字翻譯，

字序也一樣，因此三個版本是一致的。惟一的不同，是馬所拉版本希伯來文的 dAbK' (kavod)，

在兩個希臘版本都譯為 glw/ssa, (glossa) ，這個希伯來字一般譯作「榮耀」，至於相對應的希臘字

則通常指「舌頭」。至於舊約中的「耶和華」YHWH (hw"hy>)，新約一律譯為「主」(ku,rioj)。詩

篇 16:10 也被使徒行傳 2:31; 13:35 所引用。The two Greek texts (NT and LXX) are in full agreement.

LXX is a literal translation of MT, following word by word in its order. Thus, the three texts are in

agreement. The only difference between the Hebrew MT and the two Greek texts is the translation of

dAbK' (kavod), which usually means ‘glory 榮耀,’ into glw/ssa, (glossa), which usually means ‘tongue

舌.’ YHWH (hw"hy>) of OT is always converted into ‘Lord’ (ku,rioj) in NT. Psalm 16:10 is also quoted in

Acts 2:31; 13:35.

In this quotation, the Greek NT (following the LXX) has ‘我的舌’ in the place of ‘我的榮耀’ of the

Hebrew OT. In Hebrew, ‘我的榮耀’ may mean ‘myself’ or ‘my whole being’ (also in Psalm 57:8; 108:1).

Then, rendering it into ‘我的舌’ is not a big deal, for this can deliver a similar concept to the readers. The

Chinese rendering ‘我的靈魂’ for (Hebrew ‘nafshi’) is not correct. The Hebrew vp,n< (nefesh) never means

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‘spirit,’ even though it has many meanings. It is rather close to ‘body’ or ‘flesh’ as an animal life

including both human and other animals.

It is anyway very interesting that Peter the Apostle noticed the resurrection of Jesus in these

passages of Psalm 16. Without his interpretation, we would have probably missed the Messianic

prophecy in this important Psalm.

使徒行傳 7:42-43 = 阿摩司書 5:25-27 Acts 7: 42-43 = Amos 5:25-27

42 神就轉臉不顧，任憑他們事奉天上的日月星辰，正

如先知書上所寫的說：以色列家啊，你們四十年間在

曠野，豈是將犧牲和祭物獻給我嗎？43 你們抬著摩洛

的帳幕和理番神的星，就是你們所造為要敬拜的像。

因此我要把你們遷到巴比倫外去。

25 以色列家啊，你們

在曠野四十年， 豈是將祭物和供物獻給我呢？26

你們抬著為自己所造之摩洛的帳幕和偶像的龕，

並你們的神星。27 所以我要把你們擄到大馬士革

以外。這是耶和華、名為萬軍之神說的。

mh. sfa,gia kai. qusi,aj proshne,gkate, moi e;th tessera,konta evn th/| evrh,mw|( oi=koj VIsrah,lÈ kai. avnela,bete th.n skhnh.n tou/ Mo,loc kai. to. a;stron tou/ qeou/ Îu`mw/nÐ ~Raifa,n( tou.j tu,pouj

ou]j evpoih,sate proskunei/n auvtoi/j( kai. metoikiw/ u`ma/j evpe,keina Babulw/nojÅ

mh. sfa,gia kai. qusi,aj proshne,gkate, moi evn th/| evrh,mw| tessara,konta e;th oi=koj Israhl

kai. avnela,bete th.n skhnh.n tou/ Moloc kai. to. a;stron tou/ qeou/ u`mw/n Raifan tou.j tu,pouj auvtw/n ou]j evpoih,sate e`autoi/j kai. metoikiw/ u`ma/j evpe,keina Damaskou/

lae(r"f.yI tyBeî hn"ßv' ~y[iîB'r>a; rB"±d>Mib; ylió-~T,v.G:hI) hx'øn>miW ~yxi’b'Z>h; 25

`~k,(l' ~t,Þyfi[] rv<ïa] ~k,êyhel{åa/ ‘bk;AK ~k,_ymel.c; !WYæKi taeÞw> ~k,êK.l.m; tWKåsi tae… ~t,ªaf'n>W 26

qf,M'_d:l. ha'l.h'äme ~k,Þt.a, ytiîyleg>hiw> 27

*新約在用詞上相當接近七十士譯本。新約追隨七十士譯本的希臘文翻譯，以‘理番神的星’ (to. a;stron tou/ qeou/ u`mw/n Raifan)，取代馬所拉的~k,_ymel.c; !WYæKi taeÞw> (‘偶像的龕’)。不過，新約以

‘巴比倫’取代舊約的‘大馬士革’（馬所拉和七十士譯本），並且添加了‘為要敬拜的’ 一詞

(proskunei/n) ，那是舊約所無的。三個版本傳遞的信息仍然是一樣的。NT is quite close to LXX in

wordings. NT follows the Greek translation of LXX in the phrase ‘理番神的星’ (to. a;stron tou/ qeou/ u`mw/n Raifan), whose MT text is ~k,_ymel.c; !WYæKi taeÞw> (‘偶像的龕’). NT, however, has ‘巴比倫’ instead of ‘大

馬士革’ of OT (in both MT and LXX), and has an additional ‘為要敬拜的’ (proskunei/n), which does

not occur in OT. Despite these differences, the three texts still deliver the same message. Cf. 2 Kings

17:30.

2 Kings 17:30 lg:+r.nE)-ta, Wfß[' tWkê-yven>a;w> tAnëB. tAKåsu-ta, ‘Wf[' lb,ªb' yveän>a;w> `am'(yvia]-ta, Wfï[' tm'Þx] yveîn>a;w> LXX kai. oi a;ndrej Babulw/noj evpoi,hsan th.n Sokcwqbainiq kai. oi a;ndrej Couq evpoi,hsan th.n Nhrigel kai. oi a;ndrej Aimaq evpoi,hsan th.n Asimaq NIV

The men from Babylon made Succoth Benoth, the men from Cuthah made Nergal, and the men from

Hamath made Ashima; / 巴比倫人造疏割比訥像；古他人造匿甲像；哈馬人造亞示瑪像；

Acts 7:14 avpostei,laj de. VIwsh.f metekale,sato VIakw.b to.n pate,ra auvtou/ kai. pa/san th.n sugge,neian evn yucai/j e`bdomh,konta pe,nteÅ NIV

After this, Joseph sent for his father Jacob and his whole family, seventy-five in all.

CUV: 約瑟就打發弟兄請父親雅各、和全家七十五個人都來。

*Quoted from the LXX, not from the MT (Exodus 1:5; Genesis 46:27; Deuteronomy 10:22). MT

says 70 persons (including Jacob, and Joseph, and his two sons); the LXX says 75 persons, omitting

Jacob and Joseph, but giving Joseph nine sons, instead of the two of MT (Gen 46:27). I assume that

Stephen (means ‘crown’ in Greek) was a Jew from Diaspora and he read the Greek Septuagint rather than

the Hebrew text.

(Exodus 1:5) `~yIr")c.mib. hy"ïh' @sEßAyw> vp,n"+ ~y[iäb.vi bqoß[]y:-%r,y<) yaeîc.yO vp,n<±-lK' yhiªy>w:¥ LXX Iwshf de. h=n evn Aivgu,ptw| h=san de. pa/sai yucai. evx Iakwb pe,nte kai. e`bdomh,konta

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(But Joseph was in Egypt. And all the souls born of Jacob were seventy-five.) RSV

All the offspring of Jacob were seventy persons; Joseph was already in Egypt.

CUV: 凡從雅各而生的、共有七十人．約瑟已經在埃及。

Deuteronomy 10:22 hm'y>r"+c.mi ^yt,Þboa] Wdïr>y" vp,n<ë ~y[iäb.viB.

`bro)l' ~yIm:ßV'h; ybeîk.AkK. ^yh,êl{a/ hw"åhy> ‘^m.f'( hT'ª[;w> BGT evn e`bdomh,konta yucai/j kate,bhsan oi` pate,rej sou eivj Ai;gupton nuni. de. evpoi,hse,n se ku,rioj o qeo,j sou wsei. ta. a;stra tou/ ouvranou/ tw/| plh,qei NIV

Your forefathers who went down into Egypt were seventy in all, and now the LORD your God has

made you as numerous as the stars in the sky. 你的列祖七十人下埃及；現在耶和華你的神使你如同天上的星那樣多。

使徒行傳 15:16-17 = 阿摩司書 9:11-12 Acts 15:16-17 = Amos 9:11-12

16 正如經上所寫的：此後，我要回來，重新修造

大衛倒塌的帳幕，把那破壞的重新修造建立起

來，17 叫餘剩的人，就是凡稱為我名下的外邦人，

都尋求主。

11 到那日，我必建立大衛倒塌的帳幕，堵住其中的破

口，把那破壞的建立起來，重新修造，像古時一樣，

12 使以色列人得以東所餘剩的和所有稱為我名下的

國。此乃行這事的耶和華說的。

meta. tau/ta avnastre,yw kai. avnoikodomh,sw th.n skhnh.n Daui.d th.n peptwkui/an kai. ta. kateskamme,na auvth/j avnoikodomh,sw kai. avnorqw,sw auvth,n( o[pwj a'n evkzhth,swsin oi` kata,loipoi tw/n avnqrw,pwn to.n ku,rion kai. pa,nta ta. e;qnh evfV ou]j evpike,klhtai to. o;noma, mou evpV auvtou,j( le,gei ku,rioj poiw/n tau/ta

evn th/| h`me,ra| evkei,nh| avnasth,sw th.n skhnh.n Dauid th.n peptwkui/an kai. avnoikodomh,sw ta. peptwko,ta auvth/j kai. ta. kateskamme,na auvth/j avnasth,sw kai. avnoikodomh,sw auvth.n kaqw.j ai` h`me,rai tou/ aivw/noj o[pwj evkzhth,swsin oi` kata,loipoi tw/n avnqrw,pwn kai. pa,nta ta. e;qnh evfV ou]j evpike,klhtai to. o;noma, mou evpV auvtou,j le,gei ku,rioj o qeo.j o poiw/n tau/ta

tl,p,_NOh; dywIßD" tK;îsu-ta, ~yqI±a' aWhêh; ~AYæB; 11

`~l'(A[ ymeîyKi h'ytiÞynIb.W ~yqiêa' ‘wyt'sorI)h]w: !h,ªycer>Pi-ta, yTiär>d:g"w> ~yIëAGh;-lk'w> ‘~Ada/ tyrIÜaev.-ta, Wvør>yyI ) ![;m;’l. 12

`taZO* hf,[oï hw"ßhy>-~aun> ~h,_yle[] ymiÞv. ar"îq.nI-rv,a] *七十士譯本大致上根據馬所拉，按照字面翻譯，但是在阿摩司書 9:12 所出現的異文，具有

重要的意義。使徒行傳 15:17 和七十士譯本的阿摩司書 9:12，都提及外邦人是: ‘叫餘剩的人，就

是凡稱為我名下的外邦人，都尋求主。’ 這一節馬所拉相當不同: ‘使以色列人得以東所餘剩的和

所有稱為我名下的國。’ 七十士譯本和新約以「他們都尋求主」(evkzhth,swsin) ，取代了馬所拉的

「他們都得到」(Wvør>yyI))。另外，馬所拉的「以東」(~Ada/)，在新約和七十士譯本，譯成「人」(tw/n

avnqrw,pwn)，可見是將「以東」(~Ada/)讀成「亞當＝人」(~d'a')。很自然地，雅各會採用七十士

譯本，因為這和他想表達的重點一致。這一段新約和七十士譯本一致，和馬所拉有些差異。

*LXX is a kind of literal translation of MT, but with some significant variants in Amos 9:12. In Acts

15:17 and Amos 9:12 of LXX, the Gentiles are referred to: ‘叫餘剩的人，就是凡稱為我名下的外邦

人，都尋求主.’ In this verse MT is quite different: ‘使以色列人得以東所餘剩的和所有稱為我名下

的國.’ LXX and NT have ‘they may earnestly seek’ (evkzhth,swsin) instead of MT’s ‘they may possess’

(Wvør>yyI)). MT’s ‘Edom’ (~Ada/) is rendered as ‘men’ (tw/n avnqrw,pwn) in NT and LXX, almost definitely

because it was read as ‘adam’ (~d'a') instead of ‘Edom’ (~Ada/). Certainly LXX suits best the point that

James is making in the NT context. NT agrees with LXX against MT.

2. Various Meanings of Faith 信(pi,stij)的幾個意義

Romans 1:17 dikaiosu,nh ga.r qeou/ evn auvtw/| avpokalu,ptetai evk pi,stewj eivj pi,stin( kaqw.j ge,graptai\ o de. di,kaioj evk pi,stewj zh,setaiÅ

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RSV For in it the righteousness of God is revealed through faith for faith; as it is written, "He who through

faith is righteous shall live." / NIV

For in the gospel a righteousness from God is revealed, a righteousness

that is by faith from first to last, just as it is written: "The righteous will live by faith." CUV: 因為神的義、正在這福音上顯明出來．這義是本於信、以致於信．如經上所記、義人必因信得生。

*In this passage, Paul mentions the Greek noun pi,stij (pistis) three times. The last one is a part of the

passage which is quoted from the OT (Habakkuk 2:4). Why does Paul repeat the noun twice, besides the

one more case of the quoted passage? What Paul has in his mind is that there are two kinds of pi,stij (pistis), one is of Jesus and another of us. My view is that the first ‘pistis’ is of Jesus, the second of man.

Cf. Rom 3:22; Gal 2:16; 3:22; Eph 3:12; Phil 3:9.

The Hebrew text of Habakkuk 2:4, which is quoted here in Greek, shows a slightly different

reading. The 3rd

person masculine singular pronominal suffix (A- ‘his’) is attached to the noun hn"Wma/ (emunah), which is equivalent to the Greek pi,stij (pistis). Whose faith (emunah) is this? Is that of God,

or of the righteous man? The Septuagint renders it ‘my (=God’s) faith’ (see the following). My view is

that Paul, by intentionally omitting the pronominal suffix, is implying at the same time two different

concepts of pi,stij (pistis).

(Habakkuk 2:4) `hy<)x.yI Atðn"Wma/B, qyDIÞc;w> AB= Avßp.n: hr"îv.y"-al{ hl'êP.[u hNEåhi LXX eva.n u`postei,lhtai ouvk euvdokei/ h` yuch, mou evn auvtw/| o de. di,kaioj evk pi,stew,j mou zh,setai (If he should draw back, I have no pleasure in him: but the just shall live by my faith.) RSV

Behold, he whose soul is not upright in him shall fail, but the righteous shall live by his faith. NIV

"See, he is puffed up; his desires are not upright-- but the righteous will live by his faith-- NKJ

" Behold the proud, His soul is not upright in him; But the just shall live by his faith. CUV: 迦勒底人自高自大、心不正直．惟義人因信得生。

LZZ: 看哪，其心中不正的必自吹自大（經文殘缺，意難確定），惟獨義人卻必因其忠信而活著。

NCV: 迦勒底人自高自大,心不正直;然而義人必因信得生(“必因信得生”或譯:“必因他的信實得生”)

The Greek noun pi,stij (pistis) occurs about 244 times in the New Testament. When comparing the

occurrence of the word, Romans ranks the first place in the New Testament (40 times), Hebrews the

second (32 times), and Galatians the third (22 times). After these books the first Timothy (19 times) and

the Epistle of James (16 times) follow. The word is one of the favorite words used by Paul the apostle. It

occurs 142 times from Romans to Philemon.

新約聖經中，希臘文 pi,stij (pistis)出現約 244 次。比較此字的出現，羅馬書排列第一(40 次)，

希伯來書第二(32 次)，加拉太書第三(22 次)，提摩太前書(19 次)，雅各書(16 次)。pi,stij pistis 一

字是使徒保羅所喜歡使用的字詞之一。從羅馬書到腓利門書共出現 142 次。

The Greek Noun pi,stij, ewj, h` faith, trust, commitment

—1. as a characteristic or quality faithfulness, reliability, loyalty, commitment Mt 23:23; Ro 3:3; Gal 5:22;

Tit 2:10. 信實, 信, 忠心

Mat 23:23 你們這假冒為善的文士和法利賽人有禍了!因為你們將薄荷,茴香,芹菜,獻上十分之一,那律

法上更重的事,就是公義,憐憫,信實(pi,stij),反倒不行了.這更重的是你們當行的;那也是不可不行的。

Rom 3:3 即便有不信的，這有何妨呢？難道他們的不信就廢掉神的信(pi,stij)嗎？

—2. that which evokes confidence, solemn promise, oath 1 Ti 5:12; proof, pledge Ac 17:31; th.n p) teth,rhka I have honored my obligation 2 Ti 4:7. 許的願, (可信的)憑據.

1Ti 5:12 他們被定罪，是因廢棄了當初所許的願(pi,stij) Act 17:31 因為他已經定了日子，要藉著他所設立的人按公義審判天下，並且叫他從死裡復活，給萬人作

可信的憑據(pi,stij)。

—3. trust, confidence, faith in the active sense = ‘believing,’ esp. of relation to God and Christ Mt 9:2;

Mk 11:22; Lk 18:42; Ac 14:9; 26:18; Ro 4:5, 9, 11–13; Eph 1:15; Col 2:12; Hb 12:2; Js 1:6; 1 Pt 1:21.

Faith as commitment, Christianity Lk 18:8; Ro 1:5, 8; 1 Cor 2:5; 13:13; 2 Cor 1:24; Js 1:3; 1 Pt 1:9.

Conviction Ro 14:22f. Faith defined Hb 11:1. 信, 信從.

Rom 4:5 惟有不做工的，只信稱罪人為義的神，他的信(pi,stij)就算為義。

Eph 1:15 因此，我既聽見你們信從(pi,stij)主耶穌，親愛眾聖徒，

—4. That which is believed, body of faith or belief, doctrine Gal 1:23; Jd 3, 20; cf. 1 Ti 1:19. 真道,

Gal 1:23 不過聽說那從前逼迫我們的，現在傳揚他原先所殘害的真道(pi,stij).

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Jud 1:3 親愛的弟兄啊，我想盡心寫信給你們，論我們同得救恩的時候，就不得不寫信勸你們，要為從前

一次交付聖徒的真道(pi,stij)竭力的爭辯。

The Greek verb pisteu,w occurs about 217 times in the New Testament. When comparing the

occurrence of the word, John’s Gospel ranks the first place in the New Testament (85 times), Acts the

second (35 times), and Romans the third (20 times). The word is one of the favorite words used by John

the apostle (85 + 7 times of 1John). The Greek Verb pisteu,w believe (in), trust 信, 相信; 交託

—1. believe, believe in, be convinced of, give credence to, trust Mt 21:25, 32; Mk 16:14; Lk 1:20; J 2:22;

8:24; Ac 8:37b; Ro 4:18; 1 Cor 13:7; Gal 3:6; 2 Th 1:10b. Mat 21:32 因為約翰遵著義路到你們這裡來，你們卻不信他；稅吏和娼妓倒信他。你們看見了，後來還

是不懊悔去信他。」

—2. entrust Lk 16:11; J 2:24. Pass. Ro 3:2; 1 Cor 9:17; Gal 2:7. Luk 16:11 倘若你們在不義的錢財上不忠心，誰還把那真實的錢財托付你們呢？

Joh 2:24 耶穌卻不將自己交託他們；因為他知道萬人，

The Greek adjective pisto,j (pistos) occurs about 63 times in the New Testament. When comparing

the occurrence of the word, 1Timothy ranks the first place in the New Testament (10 times), and

Revelation the second (8 times). pisto,j, h,, o,n —1. trustworthy, faithful, dependable, inspiring trust or faith Mt 25:21, 23; Lk 16:10–12; 1 Cor 1:9; 7:25;

Col 4:7; 1 Ti 1:12, 15; 2 Ti 2:2, 13; Tit 3:8; Hb 2:17; 10:23; Rv 2:13. Mat 25:21 主人說：『好，你這又良善又忠心的僕人，你在不多的事上有忠心，我要把許多事派你管理；

可以進來享受你主人的快樂。』

1Co 1:9 神是信實的，你們原是被他所召，好與他兒子我們的主耶穌基督一同得分。

—2. trusting, cherishing faith or trust, also believing, faithful J 20:27; Ac 16:15; Gal 3:9; Eph 1:1. Of

Christian believers Ac 10:45; 16:1; 1 Ti 4:3, 12; 6:2. Joh 20:27 就對多馬說：「伸過你的指頭來，摸（原文作看）我的手；伸出你的手來，探入我的肋旁。

不要疑惑，總要信。」

The Hebrew noun hn"Wma/ (emunah) occurs about 49 times in the Old Testament. Almost a half of the

cases are found in the book of Psalms (22 times). 1. steadiness,— 2. reliability a) of men 1S 2623. b) of God Dt 324; c) of commandments Ps 11986; — 3.

honesty Je 51; — 4. permanent duty (of an office) 1C 922; —faithfulness Ps 11975; — 6. security Ps 37. Deu 32:4 他是磐石，他的作為完全；他所行的無不公平，是誠實無偽的神，又公義，又正直。

2Ki 22:7 將銀子交在辦事的人手裡，不與他們算賬，因為他們辦事誠實。」

Psa 92:2 用十弦的樂器和瑟，用琴彈幽雅的聲音，早晨傳揚你的慈愛；每夜傳揚你的信實。這本為美事。

Psa 119:30 我揀選了忠信的道，將你的典章擺在我面前。

Psa 119:75 耶和華啊，我知道你的判語是公義的；你使我受苦是以誠實待我。

Pro 12:17 說出真話的，顯明公義；作假見證的，顯出詭詐。

A believer is a person who believes in the Triune God. At the same time he is a faithful person.

Faithfulness cannot be separated from belief for Christian believers. If someone says that he has belief

but is not faithful, he is a liar. Some people think that Paul overemphasized ‘belief’ of the saint rather than

‘faithful deeds.’ Paul used the same word at least with two different meanings. And they continue to think

that Paul and James are contradictory. It’s just a misunderstanding. Such misunderstanding existed even

in the earlier church, so that James the apostle had to correct it.

James 2:14-26 14 我的弟兄們，若有人說自己有信心，卻沒有行為，有什麼益處呢？這信心能救他

嗎？ …….. 17 這樣，信心若沒有行為就是死的。 18 必有人說：「你有信心，我有行為；你將你沒有行為

的信心指給我看，我便藉著我的行為，將我的信心指給你看。」 19 你信神只有一位，你信的不錯；鬼魔

也信，卻是戰驚。 20 虛浮的人哪，你願意知道沒有行為的信心是死的嗎？…….. 24 這樣看來，人稱義

是因著行為，不是單因著信。 …….. 26 身體沒有靈魂是死的，信心沒有行為也是死的。

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3. Faith of Jesus and Believers 耶穌的信與相信的人

Romans 3:22 dikaiosu,nh de. qeou/ dia. pi,stewj VIhsou/ Cristou/ eivj pa,ntaj tou.j pisteu,ontajÅ ouv ga,r evstin diastolh,( RSV

the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction; NIV

This righteousness from God comes through faith in Jesus Christ to all who believe. There is no

difference, / NKJ

even the righteousness of God, through faith in Jesus Christ, to all and on all who believe.

For there is no difference;

CUV 就是 神的義、因信耶穌基督、加給一切相信的人、並沒有分別．

LZZ: 然而上帝救人的義、卻是憑著那信耶穌基督的心、加給一切信的人的；並沒有區別：

NCV: 就是 神的義，因著信耶穌基督，毫無區別地臨到所有信的人。

信在原文為名詞 pistis，應為信實（神的），所以應該修改為：“就是神的義，因耶穌基督的信實

加給一切相信的人，並沒有分別。”

<The Faith (pistis) of Jesus Christ> The Greek word pistis occurs about 244 times in the New Testament. When comparing the

occurrence of the word, Romans ranks the first place in the New Testament (40 times), Hebrews the

second (32 times), and Galatians the third (22 times). After these books the first Timothy (19 times) and

the Epistle of James (16 times) follow. The word is one of the favorite words used by Paul the apostle. It

occurs 142 times from Romans to Philemon.

Usually pistis is used as ‘faith of man’ in Christ or God. The phrase ‘the pistis of Jesus Christ’

(‘Jesus Christ’ as the genitive case), however, needs to receive a second thought. The genitive case may

be understood either as the subjective of pistis or as the objective of pistis. If it is taken as subjective, the

phrase may be translated into ‘the faithfulness (or, faith) of Jesus Christ.’ If it is taken as objective, the

phrase may be translated into ‘(our) faith in Jesus Christ.’ As far as I know, almost modern versions take

the latter translation. We can find the expression in Rom 3:22; Gal 2:16 (twice); 3:22; Eph 3:12; Phil 3:9.

The best way to know the exact meaning of the phrase is to study these verses within their contexts.

First of all, Rom 3:22 may be literally rendered as “the righteousness of God, through faith of Jesus

Christ, for all who believe…” For the underlined phrase, the versions such as RSV, NIV, and NKJV have

‘through faith in Jesus Christ.’ According to these versions, it is through our faith that we receive the

righteousness of God and the objective of the faith is Jesus Christ. If this is true, why should Paul

continue to say ‘for all who believe?’ The verb ‘believe’ and the noun ‘faith’ here share the same root in

Greek. It is more reasonable to conclude that we need ‘pistis (faithfulness) of Jesus Christ’ and ‘our pistis

(faith) in him’ to receive the righteousness of God.

Gal 2:16 may be literally rendered as “knowing that a man is not justified by works of law but

through faith of Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith of

Christ and not by works of law; for by works of law no flesh shall be justified.” Again, the noun ‘pistis

(faith, faithfulness)’ and the verb ‘believe’ which is derived from the same root appear side by side.

Nobody shall be justified by legalistic observance of the Law, but the ‘pistis (faith, faithfulness)’ of Jesus

Christ who fulfilled the Law enables those who believe in him to be justified. Not our faith, but the

faithfulness of Christ is in contrast with ‘the legalistic observance of the Law’ in this verse. Thus, RSV

(“…through faith in Jesus Christ…by faith in Christ”), NIV and NKJV (“…by faith in Jesus Christ…by

faith in Christ”) are wrong in translation.

Also in Gal 3:22, the noun ‘pistis’ and the verb ‘believe’ which is derived from the same root appear

side by side. The verse may be translated as “But the Scripture has confined all under sin, that the

promise by faithfulness (or, faith) of Jesus Christ might be given to those who believe.” God’s promise

was fulfilled by the faithfulness of Jesus Christ, and we receive the promise by faith. The renderings of

RSV (“…that what was promised to faith in Jesus Christ might be given to those who believe.”), NIV

(“…so that what was promised, being given through faith in Jesus Christ, might be given to those who

believe.”), and NKJV (“…that the promise by faith in Jesus Christ might be given to those who believe.”)

are problematic.

Phil 3:9 contains the phrase ‘through pistis of Christ.’ The righteousness we have is not our own, but

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‘through faithfulness (pistis) of Christ.’ This righteousness which comes from God depends ‘on the faith

(pistis).’ The second ‘pistis’ seems to indicate our faith, while the first ‘pistis’ belongs to Christ. If this

judgment is true, we have a case here where the same ‘pistis’ (as noun) is used in two slightly different

meanings within a verse.

In all these passages, Paul actually delivers the same idea. Nobody shall be justified by legalistic

observance of the Law, nor be able to receive the righteousness of God. The ‘pistis’ of Jesus Christ is the

only condition, through that those who believe in him can receive the righteousness of God. The

requirement of the Law is that a sinner should die. Jesus Christ, who has nothing to do with sin, fulfilled

the requirement of the Law instead of sinners. That is the faith (‘pistis’) of Jesus Christ. Those who

believe in Jesus Christ receive the righteousness of God through his faith (‘pistis’), not through their own

faith. The emphasis should be placed on ‘the faith of Jesus Christ’ rather than on ‘my faith.’

Finally, Eph 3:12 has the phrase ‘through his pistis.’ The genitive case of the singular third personal

pronoun (auvtou - his) does not allow to translate this phrase as ‘through the faith in him.’ Nevertheless,

versions distorted the original meaning of the verse: “in whom we have boldness and confidence of

access through our faith in him” (RSV); “In him and through faith in him we may approach God with

freedom and confidence” (NIV); “in whom we have boldness and access with confidence through faith in

Him” (NKJV). On the contrary of these, “we have boldness and confidence of access to God through the

faith of Jesus Christ.” The faith of Jesus Christ is the original source of our faith. The only reason that our

faith can be recognized by God and we have access to Him is through the faith of Jesus Christ. Without

the faith of Jesus Christ our faith is in vain.

耶穌基督的信(pi,stij pistis) (羅 3:22；加 2:16，3:22；弗 3:12；腓 3:9)

新約聖經中，希臘文 pi,stij pistis 出現約 244 次。比較此字的出現，羅馬書排列第一(40 次)，

希伯來書第二(32 次)，加拉太書第三(22 次)，提摩太前書(19 次)，雅各書(16 次)。pi,stij pistis 一

字是使徒保羅所喜歡使用的字詞之一。從羅馬書到腓利門書共出現 142 次。

pi,stij pistis 一般是用來指人對基督或對神的信心。不過片語「耶穌基督的 pi,stij pistis」(「耶

穌基督」是所有格)需要容許另一想法。所有格可以理解為 pi,stij pistis 的主詞或 pi,stij pistis 的受

詞，如果當作主詞此片語可譯為「耶穌基督的信實(或信心)」，如果作為受詞，此片語可譯為－

我們在耶穌基督裏的信心。據我所知，大部份現代版本採用後面的譯法，我們可以在羅 3:22；加

2:16(兩次)，3:22；弗 3:12；腓 3:9 找到此解釋。

了解此片語的正確意義最好就是在這些經文的上下文內研究它們。羅 3:22 字意上可以翻譯

作「神的義，因耶穌基督的信，加給一切相信的人…」，對劃底線的片語，一些譯本：如修訂標

準版本、新國際版本、及新英王欽本，都譯作「因信耶穌基督」。根據這些譯本，意思是藉著我

們的信心，我們接受了神的義，而信心的受詞是耶穌基督。如果這是正確的，為何保羅繼續說「加

給一切相信的人」？這裡的動詞「相信」和名詞「信心」在希臘文有相同字根，我們更有理由結

論──我們需要「耶穌基督的 pi,stij pistis (信實)」及「我們因信(信心)耶穌基督」來接受神的義。

加 2:16 字意上可以翻譯作「既知道人稱義，不是因行律法，乃是因耶穌基督的信，連我們

也信了基督耶穌，使我們因信耶穌基督稱義、不因行律法稱義，因為凡有血氣的，沒有一人因行

律法稱義。」。又一次，出自相同字根的名詞「pi,stij pistis (信心，信實)」和動詞「相信」並肩

出現。沒有人能因遵守律法而稱義，而是那位成全了律法的耶穌基督的「pi,stij pistis (信、信實)」、

賜給凡相信祂的才可以稱義。這節經文強調的並非我們的信，而是耶穌基督的信實才可與「行律

法」相提並論。所以，修訂標準版本「…藉信耶穌基督…因信基督」、新國際版本及新英王欽本

「…因信耶穌基督…因信基督」都翻譯錯了。

在加 3:22，出自相同字根的名詞「pi,stij pistis (信心，信實)」和動詞「相信」也並肩出現。

這節經文可翻譯作「但聖經把眾人都圈在罪裏，使所應許的福因耶穌基督的信實(或信心)歸給那

信的人」。神的應許藉耶穌基督的信實應驗了，而我們因信，得到這應許。修訂標準版本「…使

所應許的福因信耶穌基督歸給那信的人。」、新國際版本「…使所應許的福藉信耶穌基督歸給那

信的人。」、及新英王欽本「…使應許因信耶穌基督歸給那信的人。」這些翻譯是有問題的。

腓 3:9 有「藉基督的 pistis」片語。我們所擁有的義不是我們自己的，而是「藉基督的信實(pi,stij pistis)」，這從神來的義是靠「信(pi,stij pistis)」。第二個「pi,stij pistis」似乎是指我們的信心，而

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第一個「pi,stij pistis」是屬於基督。如果這判斷是對的，我們在此又有一案例就是同樣的「pi,stij pistis」(名詞)在一節經文中有兩個稍微不同的意義。

在所有的這些經文中，保羅實際上是傳達同樣的觀念，沒有人能因行律法稱義或得到神的

義。耶穌基督的「pi,stij pistis」是唯一的方法，藉此那相信祂的人才可得到神的義。律法的要求

是──罪人必須死。耶穌基督不犯罪，卻代替了罪人履行了律法的要求，那是「耶穌基督的信

(pi,stij pistis)」，凡相信耶穌基督的藉著祂的信「pi,stij pistis」、而不是藉他們自己的信心得到了

神的義。重要的是「耶穌基督的信」，而不是「我的信心」。

末了，弗3:12有「藉祂的pi,stij pistis」片語，第三人稱單數代名詞(autou-祂的)的所有格不容

許我們翻譯這片語為「因信耶穌」。總之，一些譯本曲解了此節的原意：「我們因信耶穌，我們有

勇氣和信心來到神面前」(修訂標準版本)、「我們因信耶穌，就在祂裡面放膽無懼、篤信不疑的

來到神面前」(新國際版本)、「我們因信耶穌，我們有勇氣並和信心到神面前」(新英王欽本)。與

這些譯本剛好相反，「我們因耶穌基督的信，就放膽無懼、篤信不疑的來到上帝面前。」。耶穌基

督的信是我們信心的原始源頭。我們的信心能被神認定及我們能到神面前是藉耶穌基督的信，沒

有耶穌基督的信，我們的信心是徒然的。

Romans 3:26 evn th/| avnoch/| tou/ qeou/( pro.j th.n e;ndeixin th/j dikaiosu,nhj auvtou/ evn tw/| nu/n kairw/ |( eivj to. ei=nai auvto.n di,kaion kai. dikaiou/nta to.n evk pi,stewj VIhsou/Å RSV

it was to prove at the present time that he himself is righteous and that he justifies him who has faith

in Jesus. / NIV

he did it to demonstrate his justice at the present time, so as to be just and the one who

justifies those who have faith in Jesus.

CUV: 好在今時顯明他的義、使人知道他自己為義、也稱信耶穌的人為義。

LZZ: 好在現今的時期做他救人之義的明証,來顯明他自己的義,也是叫信耶穌的人得以稱義的.

NCV: 好在現今顯明他的義，使人知道他自己為義，又稱信耶穌的人為義。

*Probably all Versions are wrong. See Romans 3:22.

“好在今時顯明他的義，使人知道他自己為義，也稱有耶穌信實的人為義。”

Romans 3:27 Pou/ ou=n h` kau,chsijÈ evxeklei,sqhÅ dia. poi,ou no,mouÈ tw/n e;rgwnÈ ouvci,( avlla. dia. no,mou pi,stewjÅ RSV

Then what becomes of our boasting? It is excluded. On what principle? On the principle of works?

No, but on the principle of faith. / NIV

Where, then, is boasting? It is excluded. On what principle? On that

of observing the law? No, but on that of faith. CUV: 既是這樣,那裏能誇口呢.沒有可誇的了。用何法沒有的呢、是用立功之法麼．不是、乃用信主之法。

LZZ: 那么可夸口的在哪裡呢？絕無可夸之余地了。這無可夸是憑著什么法呢？憑著行為的法么？不，乃

是憑著信的法。 / NCV: 這樣有甚麼可誇的呢?沒有可誇的了.憑甚麼準則說沒有的呢?憑行為嗎?不是的而

是以信心為準則說的。

*Also Romans 10:8. CUV has an additional word, which is problematic. (傳信主的道) – The

highlighted letters are additional. It hspould be translated as “既是這樣，那裡能誇口呢？沒有可誇

的了。用何法沒有的呢？是用立功之法嗎？不是，乃用信之法。”

Romans 10:8 avlla. ti, le,geiÈ evggu,j sou to. r`h/ma, evstin evn tw/| sto,mati, sou kai. evn th/| kardi,a| sou( tou/tV e;stin to. r`h/ma th/j pi,stewj o] khru,ssomenÅ NIV

But what does it say? "The word is near you; it is in your mouth and in your heart," that is, the word

of faith we are proclaiming: / CUV 他到底怎麼說呢？他說：這道離你不遠，正在你口裡，在你心裡。

就是我們所傳信主的道。

4. Gifts of the Holy Spirit 聖靈的恩賜

Gifts & the Fruit of the Holy Spirit

1) Gifts of the Holy Spirit (Romans 12:3-8; 1Corinthians 12:4-31; 14:1-40) Cf. John 14:12-14

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2) The Fruit of the Holy Spirit (Romans 12:9-21; 1Corinthians 13:1-13; Galatians 5:22-24) Cf.

John 15:1-17; 1John 4:7-21.

Gifts of the Holy Spirit

*Romans 12:3-8; 1Corinthians 12:4-31; 14:1-40

<Terms>

1 Corinthians 12:1 Peri. de. tw/n pneumatikw/n( avdelfoi,( ouv qe,lw u`ma/j avgnoei/nÅ NIV

Now about spiritual gifts, brothers, I do not want you to be ignorant. CU5

弟兄們、論到屬靈的恩賜、我不願意你們不明白。

1 Corinthians 12:4 Diaire,seij de. carisma,twn eivsi,n( to. de. auvto. pneu/ma\ 5 kai. diaire,seij diakoniw/n eivsin( kai. o auvto.j ku,rioj\ 6 kai. diaire,seij evnerghma,twn eivsi,n( o de. auvto.j qeo.j o evnergw/n ta. pa,nta evn pa/sinÅ NIV

4 There are different kinds of gifts, but the same Spirit. 5 There are different kinds of service, but

the same Lord. 6 There are different kinds of working, but the same God works all of them in all men. CU5

4 恩賜原有分別,聖靈卻是一位. 5 職事也有分別,主卻是一位. 6 功用也有分別,神卻是一位,在眾人

裡面運行一切的事.

1 Corinthians 12:7 e`ka,stw| de. di,dotai h` fane,rwsij tou/ pneu,matoj pro.j to. sumfe,ronÅ NIV

Now to each one the manifestation of the Spirit is given for the common good. CU5

聖靈顯在各人身上、是叫人得益處。

羅十二 3-8、林前十二 4-31 都曾提到「恩賜」，但新約希臘文聖經對於「恩賜」有不同的單詞：譬如林前十一 1

使用的希臘文是「pneumatikw/n」(Pneumatikon)，特別的是這個字是複數而非單數，中文的翻譯是「屬靈恩賜」；林

前十二 4 提到的恩賜，是複數用字「carisma,twn」(Charismaton)，字根是「禮物」的意思；第 5 節中的複數用字

「diakoniw/n」(Diakonion)是執事的或事奉、服事的意思；第 6 節提到的「evnerghma,twn」(Energimaton)也是複數用

字，中文翻譯是功用或工作效果的意思。如同不同的器官組成一個整全的身體，保羅認為不同的恩賜也是如此，由

各種不同的恩賜組成一個整全的教會；因此，他每次提到聖靈的恩賜或禮物時，幾乎沒用過單數、全是使用複數。

<List>

Rom12:6-8 1Corinthians 12:8-10 1Corinthians 12:28-30

28使徒 avposto,louj 7作教導的就當專一教導 o dida,skwn evn th/| didaskali,a|

8智慧的言語,知識的言語 lo,goj

sofi,aj, lo,goj gnw,sewj

28教師 didaska,louj

9醫病的恩賜 cari,smata ivama,twn 28得恩賜醫病的 10行異能 evnergh,mata duna,mewn 28行異能的 duna,meij 6說預言就當照著信心的程度說預

言 profhtei,an kata. th.n avnalogi,an th/j pi,stewj

9信心 pi,stij 10作先知

profhtei,a

28先知 profh,taj

10辨別諸靈 diakri,seij pneuma,twn

10說方言 ge,nh glwssw/n 28 說方言的 ge,nh glwssw/n

30 glw,ssaij lalou/sin

10翻方言 ermhnei,a glwssw/n 30翻方言的 diermhneu,ousin

7執事,就當專一執事 diakoni,an evn th/| diakoni,a| 8勸化的就當專一勸化;

施捨的就當誠實;憐憫人的就當甘心 o parakalw/n evn th/| paraklh,sei\ o metadidou.j evn aplo,thti(o evlew/n evn i`laro,thti

28幫助人的 avntilh,myeij

8治理的就當殷勤 o proi?sta,menoj evn spoudh/| 28治理事的 kubernh,seij

<先知講道 of Chinese Union Version: 說預言>

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1) 先知講道 - 12 times + once 講道

1Co_13:2 我若有先知講道之能，也明白各樣的奧秘，各樣的知識，而且有全備的信，叫我能夠移山，卻

沒有愛，我就算不得什麼。

1Co_13:8 愛是永不止息。先知講道之能終必歸於無有；說方言之能終必停止；知識也終必歸於無有。

1Co_14:1 你們要追求愛，也要切慕屬靈的恩賜，其中更要羨慕的，是作先知講道（原文作：是說預言；

下同）

1Co_14:3 但作先知講道的，是對人說，要造就、安慰、勸勉人。

1Co_14:4 說方言的，是造就自己；作先知講道的，乃是造就教會。

1Co_14:5 我願意你們都說方言，更願意你們作先知講道；因為說方言的，若不繙出來，使教會被造就，

那作先知講道的，就比他強了。

1Co_14:22 這樣看來，說方言不是為信的人作證據，乃是為不信的人；作先知講道不是為不信的人作證

據，乃是為信的人。

1Co_14:24 若都作先知講道，偶然有不信的，或是不通方言的人進來，就被眾人勸醒，被眾人審明，

1Co_14:29 至於作先知講道的，只好兩個人或是三個人，其餘的就當慎思明辨。

1Co_14:31 因為你們都可以一個一個的作先知講道，叫眾人學道理，叫眾人得勸勉。

1Co_14:39 所以我弟兄們，你們要切慕作先知講道，也不要禁止說方言。

1Co_11:4 凡男人禱告或是講道（profhteu,wn 或作：說預言；下同），若蒙著頭，就羞辱自己的頭。

2) 說預言 - 9 times

Mat_11:13 因為眾先知和律法說預言，到約翰為止。

Mar_14:65 就有人吐唾沫在他臉上，又蒙著他的臉，用拳頭打他，對他說：「你說預言吧！」差役接過

他來，用手掌打他。

Act_2:17 神說：在末後的日子，我要將我的靈澆灌凡有血氣的。你們的兒女要說預言；你們的少年人要

見異象；老年人要做異夢。

Act_2:18 在那些日子，我要將我的靈澆灌我的僕人和使女，他們就要說預言。

Act_3:24 從撒母耳以來的眾先知，凡說預言的，也都說到這些日子。

Act_19:6 保羅按手在他們頭上，聖靈便降在他們身上，他們就說方言，又說預言（或作：又講道）

Act_21:9 他有四個女兒，都是處女，是說預言的。

Rom_12:6 按我們所得的恩賜，各有不同。或說預言，就當照著信心的程度說預言，

Rev_10:11 天使（原文作他們）對我說：「你必指著多民、多國、多方、多王再說預言。」

The meaning of the gift of prophecy is narrowed in the Chinese translation. Readers may imagine

only ‘preaching gift’ by this translation. The ‘preaching gift’ can be a part of this prophecy, but not the all

of it. It is interesting the gift of prophecy needs ‘faith’ (Rom12:6. 說預言就當照著信心的程度說預言).

<Purposes of the Gifts of the Holy Spirit>

Christians are encouraged to desire the gifts of the Holy Spirit. The purpose of the gifts of the Holy

Spirit is to build up the body of Christ by serving others. Those who have certain spiritual gifts should be

careful not to look down on those who do not have. Such arrogance will bring in destruction upon

themselves. Those who do not have outstanding spiritual gifts should not be jealous for those who have.

According to Paul, there are greater gifts, and he encourages the Corinthians to desire ‘the greater gifts’

(1 Corinthians 12:31). In this passage the phrase ‘更大的恩賜’ indicates certain ‘spiritual gifts,’ one of

which is ‘the gift of prophecy’ (1 Corinthians 14), while the phrase ‘最妙的道’ does the fruit of the Holy

Spirit, which is more fully illustrated in the following passages (1 Corinthians 13:1-13).

1 Cor 12:31 zhlou/te de. ta. cari,smata ta. mei,zonaÅ Kai. e;ti kaqV u`perbolh.n o`do.n u`mi/n dei,knumiÅ NIV

But eagerly desire the greater gifts. And now I will show you the most excellent way.

你們要切切的求那更大的恩賜。我現今把最妙的道指示你們。(plural in Greek)

In conclusion, we need to desire the gifts of the Holy Spirit. We have to use the gifts in order to serve

others. We should certainly, however, seek to bear the fruit of the Holy Spirit.

5. The Fruit of the Holy Spirit 聖靈的果子

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The Fruit of the Holy Spirit (o` karpo.j tou/ pneu,mato,j) / Galatians 5:16-26

*Romans 12:9-21; 1Corinthians 13:1-13; Galatians 5:22-24

<Terms>

Galatians 5:22 o` de. karpo.j tou/ pneu,mato,j evstin avga,ph cara. eivrh,nh( makroqumi,a crhsto,thj avgaqwsu,nh( pi,stij

CU5 聖靈所結的果子、就是仁愛、喜樂、和平、忍耐、恩慈、良善、信實、

Romans 6:22 nuni. de. evleuqerwqe,ntej avpo. th/j a`marti,aj doulwqe,ntej de. tw/| qew/| e;cete to.n karpo.n umw/n eivj a`giasmo,n( to. de. te,loj zwh.n aivw,nionÅ NKJ

But now having been set free from sin, and having become slaves of God, you have your fruit to

holiness, and the end, everlasting life. CU5 但現今你們既從罪裡得了釋放,作了神的奴僕,就有成聖的果子,那結局就是永生。

Ephesians 5:9 &o ga.r karpo.j tou/ fwto.j evn pa,sh| avgaqwsu,nh| kai. dikaiosu,nh| kai. avlhqei,a|& NIV

for the fruit of the light consists in all goodness, righteousness and truth) CU5 光明所結的果子、就是一切良善、公義、誠實．

Philippians 1:11 peplhrwme,noi karpo.n dikaiosu,nhj to.n dia. VIhsou/ Cristou/ eivj do,xan kai. e;painon qeou/Å NIV

filled with the fruit of righteousness that comes through Jesus Christ-- to the glory and praise of

God. / CU5 並靠著耶穌基督結滿了仁義的果子、叫榮耀稱讚歸與神。

Hebrews 13:15 DiV auvtou/ Îou=nÐ avnafe,rwmen qusi,an aivne,sewj dia. panto.j tw/| qew/|( tou/tV e;stin karpo.n ceile,wn o`mologou,ntwn tw/| ovno,mati auvtou/Å NIV

Through Jesus, therefore, let us continually offer to God a sacrifice of praise-- the fruit of lips

that confess his name. / CU5 我們應當靠著耶穌,常常以頌讚為祭,獻給神,這就是那承認主名之人嘴

唇的果子.

<List>

Rom12:9-21 1Corinthians 13:4-7 Gal 5:22-23

9愛人不可虛假 ~H avga,ph avnupo,kritoj 4愛是 ~H avga,ph 仁愛 avga,ph

9惡要厭惡,善要親近 avpostugou/ntej to. ponhro,n( kollw,menoi tw/| avgaqw/|

6不喜歡不義.只喜歡真理

ouv cai,rei evpi. th/| avdiki,a|( sugcai,rei de. th/| avlhqei,a|\

良善

avgaqwsu,nh

10愛弟兄,要彼此親熱, 恭敬人,要彼此推讓 th/| filadelfi,a| eivj avllh,louj filo,storgoi( th/| timh/| avllh,louj prohgou,menoi

13聖徒缺乏要幫補.客要一味的款待 tai/j crei,aij tw/n agi,wn koinwnou/ntej( th.n filoxeni,an diw,kontejÅ

4又有恩慈, 愛是不嫉妒

crhsteu,etai h` avga,ph( ouv

zhloi/ 5不求自己的益處 ouv zhtei/ ta. e`auth/j

恩慈

crhsto,thj

11殷勤不可懶惰.要心裡火熱.常常服事主 th/| spoudh/| mh. ovknhroi,( tw/| pneu,mati ze,ontej( tw/| kuri,w| douleu,ontej(

5不作害羞的事 ouvk avschmonei/

信實 pi,stij Cf. Mt 25:26

12在指望中要喜樂

th/| evlpi,di cai,rontej 7凡事包容,凡事相信,凡事

盼望 pa,nta ste,gei( pa,nta pisteu,ei( pa,nta evlpi,zei

喜樂 cara.

12在患難中要忍耐.禱告要恆切 th/| qli,yei u`pome,nontej( th/| proseuch/| proskarterou/ntej

4恆久忍耐 makroqumei/ 7

凡事忍耐 pa,nta u`pome,neiÅ

忍耐

makroqumi,a

14逼迫你們的,要給他們祝福.只要祝福,不可咒詛 euvlogei/te tou.j diw,kontaj Îu`ma/jÐ( euvlogei/te kai. mh. katara/sqeÅ

5不輕易發怒v ouv paroxu,netai (NKJ

is not provoked)

溫柔

prau<thj

15與喜樂的人要同樂.與哀哭的人要同哭16要彼此同心.不 4愛是不自誇,不張狂 和平 eivrh,nh

13

要志氣高大,倒要俯就卑微的人.不要自以為聰明18若是能

行,總要盡力與眾人和睦 eiv dunato.n to. evx u`mw/n( meta. pa,ntwn avnqrw,pwn eivrhneu,ontej\

ouv perpereu,etai( ouv fusiou/tai

17不要以惡報惡,眾人以為美的事,要留心去作19不要自己

伸冤,寧可讓步,聽憑主怒20你的仇敵若餓了,就給他喫.若渴

了,就給他喝21你不可為惡所勝,反要以善勝惡

5不計算人的惡

ouv logi,zetai to. kako,n 節制

evgkra,teia

*ste,gw—1. cover, pass over in silence, keep confidential 1 Cor 13:7

—2. bear up against difficulties, bear, stand, endure 1 Cor 9:12; 1 Th 3:1, 5.

*evgkra,teia restraint of one’s emotions, impulses, or desires, self-control

(cf. evgkra,teia 1Cor 7:9; 9:25; evgkrath,j Titus 1:8).

聖靈的恩賜與聖靈的果子 加五 22-26

有些基督徒(特別是傳道人)很喜歡追求某些恩賜，無論是方言也好，語言也好，趕鬼、醫病、行大能等等，都

會特別去追求；也有人看到別人有某種恩賜，就羨慕，甚至會嫉妒，然後花很多時間禱告，追求這樣的恩賜。「果

子」不會一下就得著，要花長時間去培養；因此很多人不願追求「果子」，只喜歡一下就得到的「禮物」。聖誕節掛

的襪子裏就是這種「禮物」，不需要花時間就可以得到；但「果子」需要撒種，需要澆水，需要花時間照顧。但主

耶穌教導保羅和使徒們時強調的應該是「果子」而非「恩賜」。恩賜固然重要，我們和教會都需要恩賜，但基督徒

更需要追求的是「果子」！

羅十二 3-8、林前十二 4-31 都曾提到「恩賜」，但新約希臘文聖經對於「恩賜」有不同的單詞：譬如林前十一 1

使用的希臘文是 pneumatikw/n (Pneumatikon)， 特別的是這個字是複數而非單數， 中文的翻譯是「屬靈恩賜」； 林

前十二 4 提到的恩賜， 是複數用字 carisma,twn (Charismaton)， 字根是「禮物」的意思； 第 5 節中的複數用字

diakoniw/n (Diakonion) 是「執事的」或「事奉」、「服事」的意思； 第 6 節提到的 evnerghma,twn (Energimaton) 也

是複數用字， 中文翻譯是「功用」或「工作效果」的意思。如同不同的器官組成一個整全的身體，保羅認為不同的

恩賜也是如此，由各種不同的恩賜組成一個整全的教會。因此，他每次提到聖靈的恩賜或禮物時，幾乎沒用過單數、

全是使用複數。

加五 22-23「聖靈所結的果子就是仁愛、喜樂、和平、忍耐、恩慈、良善、信實、溫柔、節制，這樣的事，沒

有律法禁止。」但保羅每每談到「聖靈的果子」時，使用的希臘文卻全是單數。加五 22「聖靈所結的果子」，這「果

子」很清楚是單數；羅六 22「成聖的果子」，這裏的「果子」也是單數；弗五 9「光明所結的果子」，這「果子」同

樣是單數；腓一 11「仁義的果子」使用的是單數的「果子」；來十三 15 也是如此；幾乎每次提到「果子」時都是單

數。如果「果子」的用字永遠是單數的話，我們就應該可以用一個單字來概括耶穌和保羅說的「聖靈的果子」，綜

合來講，其實就是「愛」這個字。比如說約十五提到葡萄園，那處經文也提到「結果子」的事，耶穌說你們要「愛」；

約壹四 7-21 約翰也一直強調「愛」，林前十三也談到「愛」，耶穌甚至把整部舊約用「愛」總合起來，所以可用「愛」

理解耶穌、保羅和所有使徒要傳達的「聖靈的果子」。

加五 22-23 特別提到「聖靈的果子」，但如果說「聖靈的果子」與「愛」有關，那我們一定會聯想到林前十三

的「愛篇」；因此我們可以說，林前十三 4-7 和加五 22-23 的內容差不多是一樣的。另外，羅十二 3-8 保羅提到的是

「聖靈的恩賜」，而下文羅十二 9-21 提到的是「聖靈的果子」，對照比較一下加拉太書、哥林多前書和羅馬書這三處

經文，我們就可以比較了解「聖靈的果子」是甚麼。

羅十二 9「愛人不可虛假」，這裡提到「愛人」，但希臘文十二 9 沒有「人」這個字，只有一個「愛」字「avga,ph (Agapi)」，而「不可虛假(avnupo,kritoj)」是形容詞、用以形容「愛」字，合併來看，其實是提倡非假冒的愛，或許可

以說是「真誠的愛」；而保羅在下文羅十二 9b-21 才開始解釋什麼是「真誠的愛」。林前十三 4-7 的「愛篇」一開始

便說「愛是…」，並且在後文詳細說明「愛」到底是甚麼，所以下文林前十三 4b-7 的細節其實與羅十二 9b-21 所敘

述的內容是一樣的。另外，加五 22 提到的「仁愛(avga,ph)」也是完全一樣的「愛」字，雖然看似「愛」是其餘各項

美德其中之一項，但更有可能是以一個「愛」字來概括其餘的各項美德，所以加五 22b-23 提到的各項美德，實際上

都可能包含在「愛」的裏面。請注意，羅馬書提到「真誠的愛」，哥林多前書提到「愛是…」，加拉太書是用「愛」

來概括一切聖靈的果子。

如果我們以羅馬書的順序為準，換句話說，要達到羅十二 9a 提到的「真誠的愛」，怎麼做呢？羅十二 9 提到「惡

要厭惡，善要親近」，對「惡的」一定要持「厭惡」的態度，喜歡「惡的」決不是「真誠的愛」的表現。有些人喜

歡惡，但不想讓人知道，因為心裏喜歡而偷偷地做，知道不應該，還是喜歡做，這不是「真誠的愛」。另外有些人

知道某些事是「善的」、是好的、是應該做的事，可是因為麻煩、或者因為自己會有損失，他們就不做了。「善的」

不想親近，「惡的」不願意厭惡；這不是愛。相對來看，林前十三 6「不喜歡不義，只喜歡真理」似乎是相同的概念，

這和加拉太書提到的「良善」也互相呼應。但是「良善」到底要如何理解？是不是指一個人既不聰明、也沒有智慧，

沒有能力、不能幹的人呢？「良善」不是這意思，保羅說的意思是「不喜歡不義，只喜歡真理」，這才是「良善」

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的解釋。是不是「惡的」你就恨惡，「善的」你就親近？即使親近「善的」會造成麻煩，你仍親近善？這才是「良

善」的人，這才是「真誠的愛」。

羅十二 10「愛弟兄要彼此親熱，恭敬人要彼此推讓。」十二 13「聖徒缺乏要幫補，客要一味地款待。」林前

十三 4-5「又有恩慈，愛是不嫉妒…不求自己的益處」，我認為這兩處經文是一樣的意思。我們的習慣是「求自己的

益處」，處理事情前我們會先考量做這事對我有益或無益，因此看重自己是很自然的想法，也因此我們會拿自己和

別人比較，我比較聖潔，我比他好…等等。教會中我的弟兄姊妹表現的比我更好，大家都稱讚他，我就開始羨慕他，

羨慕最後變成了嫉妒，這樣的變化是很自然常見的情況，保羅說這是「肉體的果子」。而加五 22 的「恩慈」可翻為

「generous (寬厚)」、「kind (仁慈)」，是能接納、不嫉妒的性格，我們需要這樣的「恩慈」；若是求自己的益處就不可

能是有恩慈的人，看重自己的人就容易嫉妒、不敬重別人，不能在眾人中謙讓，弟兄缺乏時不會供應。「不求自己

的益處」這樣的人才有「恩慈」，這才是「聖靈的果子」。

羅十二 11「殷勤不可懶惰，要心裏火熱，常常服事主。」「殷勤」應該也是一種果子。有些人可能認為「懶惰」

不是甚麼大罪，但我認為「懶惰」是非常嚴重的大罪。基督徒不可懶惰，如果懶惰，你就必須要悔改，因為主耶穌

非常不喜歡人懶惰。不要以為你承認自己懶惰是一種謙卑，心裏還引以為傲，這其實是讓人羞愧的事。基督徒不可

懶惰，一定要心裏常常火熱服事主，這是應該的。林前十三 5「不做害羞的事」可能與此有關，因為「懶惰」是非

常害羞的事。這和加拉太書的「信實」也互相呼應，因為懶惰的人不信實，就是不誠實的意思。我不能信任懶惰的

人，不願和懶惰的人做同工，我認為懶惰的人平常也不誠實，信實的人平常也不會懶惰。太廿五 26 記載耶穌的比

喻，主人分別給三個僕人五千兩、二千兩、一千兩銀子。主人向拿五千和兩千兩銀子的僕人說：「你們這忠心良善

的僕人。」；原文中「忠心」和「信實」是相同的字。主人說最後一個僕人是「又惡又懶的」。看！「不忠心」和「懶

惰」是一樣的；而「忠心」的人是絕對不會懶惰的。你要做「信實」的人，做「信實」的事，任何手上的事都要專

心做。

羅十二 12「在指望中要喜樂」，指向林前十三 7 中提到的三種態度「凡事包容，凡事相信，凡事盼望」，加拉

太書只有放「喜樂」。林前十三 7 裡的「包容」(ste,gei)，我一直不能完全理解，英文的解釋是「Bear with」、「endure

patiently」，意思是「默默承受一切」、「有耐心地忍受」，也就是說在讓人不滿意的環境中忍耐並喜樂，這是了不起

的喜樂。因為有快樂的事而喜樂，不算甚麼，是每個人自然的反應；但週圍根本沒有甚麼可誇的好環境，你仍然可

以喜樂，這就是聖靈的果子。為甚麼有這樣的喜樂呢？羅馬書有說明，是因為「在指望中」。雖然我在這樣的情況

中，但我信任我的主會拯救，這就是基督徒的盼望。所以凡事盼望祂，凡事相信祂，以致於我身上發生的所有不好

的事，我都能接受、包容、並且帶著喜樂。為甚麼？我不是單獨一個人，主耶穌跟我在一起，這是我的指望；我信

祂，所以我可以喜樂。感謝主！這是聖靈的果子。

羅十二 12「患難中要忍耐，禱告要恆切。」林前十三 4 的「恆久忍耐」，十三 7「凡事忍耐」，加五 22 也提到

「忍耐」，都是相同的。「忍耐」的功課非常重要，但如何忍耐呢？忍耐的方法是只有「忍耐」，沒有別的秘訣。耶

利米哀歌裡，百姓不聽話，神懲罰他們，他們就承受神的責打，這是忍耐。沒有別的秘訣！我們在患難中持續等候

並且恆切地禱告，這就是忍耐！受苦並忍耐也是聖靈的果子。現今我們習慣吃快餐，人們因為忙碌凡事都著急。等

待超過五分鐘心裏就著急，超過十五分鐘就會忍無可忍，我們不習慣忍耐。但忍耐是聖靈的果子，求主幫助我們多

忍耐，求主讓我們多受苦難，沒有別的辦法，「忍耐」需要「忍耐」！

羅十二 14「逼迫你們的，要給他們祝福，只要祝福，不可咒詛。」這就是林前十三 7 的「不輕易發怒」和加

五 23 的「溫柔」。別人打你時，你自然的反應是生氣，溫柔的人即使挨打，最先的反應卻不是生氣，而是「承受」；

這有點不像正常人，正常人被人打一下，立刻反擊兩下；但溫柔的人不一樣，「逼迫你們的，就給他們祝福」。這樣

的反應簡直不像話，是完全不自然、不合理的反應。人咒詛我，我就咒詛人，這不是溫柔的人。主耶穌和保羅說得

很清楚：「逼迫你們的，要給他們祝福。」這才是聖靈的果子。有人逼迫，仍然不輕易發怒，像阿爸父、像神一樣。

聖經裏像摩西、以斯拉、但以理那些禱告的人，看到神對以色列人發怒，他們馬上會這樣禱告：「神哪！你過去說

過，你是不輕易發怒的！雖然我們犯罪，但請你不要發怒。」 這樣的禱告神會聽，我們的神是溫柔的神，祂也喜歡

溫柔的孩子。

羅十二 15-18「與喜樂的人要同樂，與哀哭的人要同哭。要彼此同心，不要志氣高大，倒要俯就卑微的人，不

要自以為聰明…若是能行，總要盡力與眾人和睦」；林前十三 4「愛是不自誇，不張狂」；加五 22「和平」；我們要

盡力追求和平與和睦。耶穌的登山寶訓也提到「使人和睦的人有福了」，而對和平、和睦最大的攔阻就是驕傲，有

驕傲的心就很難和人和睦，謙卑人很容易和人和睦相處。如果很難和人相處，你很可能是驕傲的人，應該要悔改！

若想要快速滅亡，最快的方法就是驕傲。「神阻擋驕傲的人，賜恩給謙卑的人」，我們要追求結果子，這比方言、語

言的恩賜重要更多。有人用很多恩賜服事神，可是可能到最後耶穌會說：「我不認識你」，你若結「溫柔」的果子，

耶穌永遠不會說這樣的話。

羅十二 17-21「不要以惡報惡，眾人以為美的事，要留心去做。不要自己伸冤，寧可讓步，聽憑主怒…你的仇

敵若餓了，就給他吃，若渴了，就給他喝…，你不可為惡所勝，反要以善勝惡」；林前十三 5「不計算人的惡」。「不

計算」便是不怕吃虧：人家對你不好，不要和他計較，因為審判的是神。基督徒被人欺侮，最有效的方法就是告訴

天父，祂的報復最有效；更有可能我們仇敵經由祂的方法，成為我們的朋友，這是最神奇的報仇方法。但我們通常

很會計算人的惡，我們放不過人的惡，幾乎永遠記得。雖然有人說我記性越來越不好，但這些事他卻永遠忘不了。

有時父親還會吩咐孩子，這些事你不可忘記，一定要報仇！過去亞歷山大的父親腓力也從小灌輸亞歷山大「不可忘

記波斯是你永遠的仇敵」，我們常常「計算人的惡」，這不是聖靈的果子。「不計算人的惡」可能與加拉太書的「節

制」相關，好像是說「控制你自己」，但要在哪一方面控制？保羅所用的「evgkra,teia」(Egkrateia)就是你的情感、你

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的衝動、你的慾望等等都要自我節制。譬如恨別人的情緒，你控制住它；你的衝動、慾望你都能克制住，這就是「節

制」的意思。特別是人際關係上，有人對你做了某些事，有衝動、想要報復的情緒能夠克制住的話，就是「節制」

的果子；主耶穌、保羅教導我們的都是如此。這個世界壞得不得了，你若不斷地計算，自己會受不了，聖經告訴我

們，我們必須要節制！

比較了三處經文提到的聖靈的果子，會發現很難做到，為甚麼呢？加五 16-21 用「肉體」來說明，因為我們是

屬「肉體」的人。加五 24「凡屬基督耶穌的人，是已經把肉體，連肉體的邪情私慾同釘在十字架上了」這裡和前面

翻譯做「情慾」的地方，其實原文就是「肉體」；這裡單翻譯成「情慾」，有可能是因為我們不太明白「肉體」實際

上指的是甚麼，就用「情慾」來表示。保羅用「肉體」表明人的軟弱，最詳細的解釋是在羅七「我心思意念裡很想

順服神的話語，但我的肉體不合作，」所以羅七 24 說：「我真是苦啊！誰能救我脫離這取死的身體呢？」如果你非

常渴慕結果子，就可能有這樣的感慨：「我們真是苦啊！」因為克制肉體很難，因為結不了果子，因為肉體不合作，

再努力也作不到；我們需要瞭解自己的軟弱。但羅八保羅接著說：「感謝神！」因為聖靈帶領他，聖靈是從外面來

的最大的幫助。我想和弟兄姊妹和好，但很難做到，聖靈能幫助我做到！明白這道理的人，根本不會為了別人有恩

賜而羨慕或嫉妒；因為認識自己的軟弱。因此知道需要常常為自己的罪悔改(約壹一 9)，常常追求聖靈帶領，更愛

耶穌，遵守祂的話語(約十四 15, 21-24)。

我們常說「信」很重要，實際上「愛耶穌」更重要！若真愛耶穌，那麼和祂一切有關的你都會愛。如果你愛妻

子、卻常打她的竉物，妻子很有可能會與你離婚；因為愛她就要愛她的一切。你如果愛耶穌，你要考慮愛以色列人，

因為以色列人是耶穌的同胞；同樣的道理，你如果愛耶穌，就不能恨你的基督徒兄弟姊妹；你如果愛耶穌，就要愛

祂愛的、恨祂厭惡的。因此你若恨你的弟兄姊妹便是很大的問題，因為你若恨你的弟兄姊妹，證明你不愛耶穌，是

很嚴重的罪。你如果真的愛耶穌，必會聽祂的話－這是約十四所說的話。

<How to have the Fruit of the Holy Spirit>

*Desire of the Flesh vs. the desire and guidance of the Holy Spirit

1. Realize how the flesh is weak (Romans 7:24) –Do not envy the gifts of others.

2. Confess your sins and repent (1John 1:9) –Desire the guidance of the Holy Spirit.

3. Love Jesus and obey his words (John 14:15, 21, 23-24)

4. the fruit of our lips = thanksgiving (Hebrews 13:15)

Hebrews 13:15 DiV auvtou/ Îou=nÐ avnafe,rwmen qusi,an aivne,sewj dia. panto.j tw/| qew/|( tou/tV e;stin karpo.n ceile,wn o`mologou,ntwn tw/| ovno,mati auvtou/Å CU5 我們應當靠著耶穌,常常以頌讚為祭,獻給神,這就是那承認主名之人嘴唇的果子。

6. Jesus Christ the Mystery of God 神的奧秘耶穌基督

Deuteronomy 29:28 ~l'êA[-d[; ‘Wªn©y©nE“©b'ªl.ªW© W©n©l'Ûª tl{úg>NIh;w> Wnyhe_l{a/ hw"ßhyl; troêT's.NIh ;’

`taZO*h; hr"îATh; yrEÞb.DI-lK'-ta, tAf§[]l; BGT ta. krupta. kuri,w| tw/| qew/| h`mw/n ta. de. fanera. h`mi/n kai. toi/j te,knoij h`mw/n eivj to.n aivw/na poiei/n pa,nta ta. rh,mata tou/ no,mou tou,tou

Deu 29:29 「隱秘的事是屬耶和華我們神的；惟有明顯的事是永遠屬我們和我們子孫的，好叫我們遵行

這律法上的一切話。」

Matthew 13:44 ~Omoi,a evsti.n h` basilei,a tw/n ouvranw/n qhsaurw/| kekrumme,nw| evn tw/| avgrw/|( o]n eu`rw.n a;nqrwpoj e;kruyen( kai. avpo. th/j cara/j auvtou/ u`pa,gei kai. pwlei/ pa,nta o[sa e;cei kai. avgora,zei to.n avgro.n evkei/nonÅ 45 Pa,lin omoi,a evsti.n h` basilei,a tw/n ouvranw/n avnqrw,pw| evmpo,rw| zhtou/nti kalou.j margari,taj\ 46 eu`rw.n de. e[na polu,timon margari,thn avpelqw.n pe,praken pa,nta o[sa ei=cen kai. hvgo,rasen auvto,nÅ 44天國好像寶貝藏在地裡,人遇見了就把他藏起來，歡歡喜喜的去變賣一切所有的,買這塊地. 45

天國又好像買賣人尋找好珠子 46 遇見一顆重價的珠子,就去變賣他一切所有的,買了這顆珠子.

<第一比喻> (44 節)

這比喻裡頭的'地'是'田地'的意思。那麼這人看起來是一個平凡的佃戶。他偶然發現那田地裡面藏

起來的寶貝。他在那塊地沒有尋求寶貝。這發現是他一生沒想到的事情。可是這發現完全改變了

他的人生。他非常的高興。這人遇見了這寶貝之後就把他藏起來，歡歡喜喜的去變賣一切所有的，

買這塊地。

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<第二比喻> (45-46 節)

這比喻裡頭'買賣人'的希臘文詞彙是'emporos'。在新約中出現 5 次，其中 4 次都在啟示錄第 18 章

出現。啟示錄第 18 章是講述關於'巴比倫的滅亡'。其中啟示錄第 18 章 15 節：“販賣這些貨物、

藉著他發了財的客商、因怕他的痛苦、就遠遠的站著哭泣悲哀、說”啟示錄第 18 章 23 節：“你

的客商原來是地上的尊貴人．萬國也被你的邪術迷惑了。” 在舊約的七十士譯本，同一個詞出

現 19 次。其中 12 次都集中在以西結書第 27 章。這章的內容是‘哀悼推羅的輓歌。 ’這裡提到

跟推羅做貿易的客商。因此，我們可以假定，耶穌可能是指“一個批髮店的客商”或“大商人。”

這商人有目的尋找好珠子（複數）。當然他要賺很多錢。這商人懂珠子。他終於發現一個非常了

不起的珠子。這發現完全改變了他的人生。他也去變賣他一切所有的，買了這顆珠子。因為他懂

這顆珠子真正的價錢。

《兩個比喻的重點》他們兩個都找到了寶貝。一個偶然發現，另一個努力去找。田地的寶貝是隱

藏的（hidden），好珍珠是人家不知道它價值的 (unrecognized)。

<to. musth,rion 奧秘 Mystery = Jesus Christ>

1) The Mystery hidden for long ages past but revealed later:

Romans 16:25 惟有神能照我所傳的福音,和所講的耶穌基督,並照永古隱藏不言的奧秘、堅固你們的心。

1 Corinthians 2:7我們講的、乃是從前所隱藏,神奧秘的智慧、就是神在萬世以前,預定使我們得榮耀的．

Ephesians 3:9 又使眾人都明白、這歷代以來隱藏在創造萬物之神裡的奧秘、是如何安排的．

Colossians 1:26 這道理就是歷世歷代所隱藏的奧秘、但如今向他的聖徒顯明了．

2) The Mystery of God, i.e., Jesus Christ

Colossians 1:27 神願意叫他們知道、這奧秘在外邦人中有何等豐盛的榮耀．就是基督在你們心裡成了有

榮耀的盼望．

Colossians 2:2 要叫他們的心得安慰、因愛心互相聯絡、以致豐豐足足在悟性中有充足的信心、使他們

真知神的奧秘、就是基督．

《Mystery of the Kingdom of Heaven》

Matthew 13:11 o de. avpokriqei.j ei=pen auvtoi/j\ o[ti u`mi/n de,dotai gnw/nai ta. musth,ria th/j basilei,aj tw/n ouvranw/n( evkei,noij de. ouv de,dotaiÅ Mark 4:11 kai. e;legen auvtoi/j\ u`mi/n to. musth,rion de,dotai th/j basilei,aj tou/ qeou/\ evkei,noij de. toi/j e;xw evn parabolai/j ta. pa,nta gi,netai( Luke 8:10 o de. ei=pen\ u`mi/n de,dotai gnw/nai ta. musth,ria th/j basilei,aj tou/ qeou/( toi/j de. loipoi/j evn parabolai/j( i[na ble,pontej mh. ble,pwsin kai. avkou,ontej mh. suniw/sinÅ Luk 8:10 他說：「神國的奧秘只叫你們知道；至於別人，就用比喻，叫他們看也看不見，聽也聽不明。」

Romans 11:25 Ouv ga.r qe,lw u`ma/j avgnoei/n( avdelfoi,( to. musth,rion tou/to( i[na mh. h=te ÎparvÐ e`autoi/j fro,nimoi( o[ti pw,rwsij avpo. me,rouj tw/| VIsrah.l ge,gonen a;cri ou- to. plh,rwma tw/n evqnw/n eivse,lqh|

Romans 16:25 Tw/| de. duname,nw| u`ma/j sthri,xai kata. to. euvagge,lio,n mou kai. to. kh,rugma VIhsou/ Cristou/( kata. avpoka,luyin musthri,ou cro,noij aivwni,oij sesighme,nou( NIV

Now to him who is able to establish you by my gospel and the proclamation of Jesus Christ, according

to the revelation of the mystery hidden for long ages past, 弟兄們，我不願意你們不知道這奧秘（恐怕你們自以為聰明），就是以色列人有幾分是硬心的，等到外

邦人的數目添滿了，

1 Corinthians 2:1 Kavgw. evlqw.n pro.j u`ma/j( avdelfoi,( h=lqon ouv kaqV u`peroch.n lo,gou h' sofi,aj katagge,llwn u`mi/n to. musth,rion tou/ qeou/Å

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1Co 2:1 弟兄們，從前我到你們那裡去，並沒有用高言大智對你們宣傳神的奧秘。

1 Corinthians 2:7 avlla. lalou/men qeou/ sofi,an evn musthri,w| th.n avpokekrumme,nhn( h]n prow,risen o qeo.j pro. tw/n aivw,nwn eivj do,xan h`mw/n( 我們講的，乃是從前所隱藏、神奧秘的智慧，就是神在萬世以前預定使我們得榮耀的。

1 Corinthians 4:1 ou[twj h`ma/j logize,sqw a;nqrwpoj w`j u`phre,taj Cristou/ kai. oivkono,mouj musthri,wn qeou/Å 人應當以我們為基督的執事，為神奧秘事的管家。

Ephesians 1:9 gnwri,saj h`mi/n to. musth,rion tou/ qelh,matoj auvtou/( kata. th.n euvdoki,an auvtou/ h]n proe,qeto evn auvtw/| 都是照他自己所預定的美意，叫我們知道他旨意的奧秘，

Ephesians 3:3 Îo[tiÐ kata. avpoka,luyin evgnwri,sqh moi to. musth,rion( kaqw.j proe,graya evn ovli,gw|( 4 pro.j o] du,nasqe avnaginw,skontej noh/sai th.n su,nesi,n mou evn tw/| musthri,w| tou/ Cristou/( 3 用啟示使我知道福音的奧秘，正如我以前略略寫過的。4 你們念了，就能曉得我深知基督的奧秘。

Ephesians 3:9 kai. fwti,sai Îpa,ntajÐ ti,j h` oivkonomi,a tou/ musthri,ou tou/ avpokekrumme,nou avpo. tw/n aivw,nwn evn tw/| qew/| tw/| ta. pa,nta kti,santi( 又使眾人都明白，這歷代以來隱藏在創造萬物之神裡的奧秘是如何安排的，

Ephesians 5:32 to. musth,rion tou/to me,ga evsti,n\ evgw. de. le,gw eivj Cristo.n kai. eivj th.n evkklhsi,anÅ 這是極大的奧秘，但我是指著基督和教會說的。

Ephesians 6:19 kai. u`pe.r evmou/( i[na moi doqh/| lo,goj evn avnoi,xei tou/ sto,mato,j mou( evn parrhsi,a| gnwri,sai to. musth,rion tou/ euvaggeli,ou( 也為我祈求，使我得著口才，能以放膽開口講明福音的奧秘，

Colossians 1:26 to. musth,rion to. avpokekrumme,non avpo. tw/n aivw,nwn kai. avpo. tw/n genew/n& nu/n de. evfanerw,qh toi/j agi,oij auvtou/( 27 oi-j hvqe,lhsen o qeo.j gnwri,sai ti, to. plou/toj th/j do,xhj tou/ musthri,ou tou,tou evn toi/j e;qnesin( o[ evstin Cristo.j evn u`mi/n( h` evlpi.j th/j do,xhj\ NIV

1:26 the mystery that has been kept hidden for ages and generations, but is now disclosed to the saints.

27 To them God has chosen to make known among the Gentiles the glorious riches of this mystery,

which is Christ in you, the hope of glory. 26 這道理就是歷世歷代所隱藏的奧秘；但如今向他的聖徒顯明了。27 神願意叫他們知道，這奧秘在外

邦人中有何等豐盛的榮耀，就是基督在你們心裡成了有榮耀的盼望。

Colossians 2:2 i[na paraklhqw/sin ai` kardi,ai auvtw/n sumbibasqe,ntej evn avga,ph| kai. eivj pa/n plou/toj th/j plhrofori,aj th/j sune,sewj( eivj evpi,gnwsin tou/ musthri,ou tou/ qeou/( Cristou/( 要叫他們的心得安慰，因愛心互相聯絡，以致豐豐足足在悟性中有充足的信心，使他們真知神的奧秘，

就是基督

Colossians 4:3 proseuco,menoi a[ma kai. peri. h`mw/n( i[na o qeo.j avnoi,xh| h`mi/n qu,ran tou/ lo,gou lalh/sai to. musth,rion tou/ Cristou/( diV o] kai. de,demai( 也要為我們禱告，求神給我們開傳道的門，能以講基督的奧秘（我為此被捆鎖）

7. Mystery of Resurrsction 復活的奧秘

初熟節（ספירת העומר；Sefirat Ha’omer；利 23：9 – 14）

在逾越節節期的一個星期中，恰巧遇到的安息日（週六）的次日（週日），百姓們要將新豐

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收的莊稼帶到祭司那裡，祭司要在神面前舉起禾捆（舉祭）搖一搖（搖祭），代表獻給神，之後

百姓們可以開始享用新的收成。

這個時候是在亞筆月（Abib），正好是以色列人收穫大麥的時候，所以百姓在這個節期有這

樣的條例；為要百姓將初熟的收成獻給神。當然，在聖經當中，這個月份裡面的故事也大量出現：

約書亞記 4：19 正月初十日，百姓從約但河裡上來，就在吉甲，在耶利哥的東邊安營。

約書亞記 5：11 – 12 逾越節的次日，他們就吃了那地的出產；正當那日吃無酵餅和烘的穀。

他們吃了那地的出產，第二日嗎哪就止住了，以色列人也不再有嗎哪了。那一年，他們卻吃迦南

地的出產。

神帶領以色列人進入迦南的時候，正值迦南作物豐收的時候，就是在逾越節期附近。所以，

當進入迦南的時候，他們正好可以食用當地的出產，而神所供應的特殊食物嗎哪也終於停止供應

了（其實，地土所結出的食物也是神的供應，所以神的供應從不停止）。

路得記 1：22 拿俄米和他兒婦摩押女子路得，從摩押地回來到伯利恆，正是動手割大麥的

時候。

路得和拿俄米回到迦南的時候，也應當為逾越節節期的附近，所以當地正在收割大麥。這

樣，路得和婆婆拿俄米就被波阿斯田中所故意剩給窮苦人的麥穗所救。同樣，這個節期所預表的

就是 30AD 的猶太曆 1 月 17 日（週日）耶穌所復活的日子；在新約也有經文佐證。

約翰福音 12：24 我實實在在的告訴你們，一粒麥子不落在地裡死了，仍舊是一粒，若是

死了，就結出許多子粒來。

哥林多前書 15：20 但基督已經從死裡復活，成為睡了之人初熟的果子。

耶穌誠然如種子一般為我們而死，但是在那個週日他復活，成為初熟的果子；不但成就了初

熟節，也結出了許多子粒。

1Cor 15:44 spei,retai sw/ma yuciko,n( evgei,retai sw/ma pneumatiko,nÅ Eiv e;stin sw/ma yuciko,n( e;stin kai. pneumatiko,nÅ 45 ou[twj kai. ge,graptai\ evge,neto o prw/toj a;nqrwpoj VAda.m eivj yuch.n zw/san( o` e;scatoj VAda.m eivj pneu/ma zw|opoiou/nÅ 46 avllV ouv prw/ton to. pneumatiko.n avlla. to. yuciko,n( e;peita to. pneumatiko,nÅ RSV

It is sown a physical body, it is raised a spiritual body. If there is a physical body, there is also a

spiritual body. 45 Thus it is written, "The first man Adam became a living being"; the last Adam became

a life-giving spirit. 46 But it is not the spiritual which is first but the physical, and then the spiritual. NIV

it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual

body. 45 So it is written: "The first man Adam became a living being"; the last Adam, a life-giving spirit.

46 The spiritual did not come first, but the natural, and after that the spiritual. CUV: 所種的是血氣的身體，復活的是靈性的身體。若有血氣的身體，也必有靈性的身體，45 經上也是這

樣記著說、『首先的人亞當、成了有靈的活人。』〔靈或作血氣〕末後的亞當、成了叫人活的靈。46 但屬

靈的不在先、屬血氣的在先．以後才有屬靈的。

LZZ: 他被種，血氣的身體，他得才活起來，屬靈的身體。既有血氣的身體，也就有屬靈的身體。45 經上

所記也是這樣說：「頭一個人亞當成了活的血氣人；末后的亞當成了使人活的靈。」46 但不是屬靈的在先，

乃是屬血氣的在先，以后才有屬靈的。 / NCV: 所種的是屬血氣的身體，復活的是屬靈的身體。既然有屬

血氣的身體，也會有屬靈的身體。45 經上也是這樣記著說：“第一個人亞當成了有生命的人，末後的亞

當成了使人活的靈。”46 但那首先的不是屬靈的，而是屬血氣的，然後才有屬靈的。

*CUV has a horrible mistake. Cf. Gen 2:7.

希伯來字「vp,n< nefesh」的正確了解 當聖經的翻譯有差誤，文意就會被曲解。對語言的認識不夠精確而導致錯誤的翻譯以致造成

聖經上對基督教真理的混淆，是我不得不正本清源的主要原因。而翻譯者對某些重要的聖經字彙

有錯誤的觀念，其結果也會造成聖經解釋上極大的困擾。

容我介紹一個顯然的例子，希伯來字「vp,n< nefesh」在聖經譯作中是最常被翻譯錯誤的詞彙

之一。「nefesh」在舊約聖經出現了 753 次，通常被翻譯作「魂」或「靈」。不過希伯來字「nefesh」

並不合宜解釋作「魂」或「靈」。此字的基本字根意義與「氣息」有關，但在舊約聖經中找不到

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此字的基本字根意義。「nefesh」在極多的場合主要的含義是「生命」。照此意「nefesh」是代表

整個人，包括人的肉體和非肉體成份。所以在詩篇常出現的「我的 vp,n< nefesh」不是解釋作「我

的魂」而是「我自己」或簡單的「我」。

創 2:7 希伯來文片語「hY"x; vp,n< nefesh chayah」在幾種英文聖經譯本﹝例如 KJV 和 ASV﹞

裏被翻譯作‘a living soul’，中文和合本譯本則翻譯作「有靈的活人」。按照中文聖經譯本，翻

譯者了解希伯來字「nefesh」為「靈」。其實希伯來文片語「nefesh chayah」是指任何活物或動

物的措辭﹝創 1:20, 21, 24; 2:19; 9:10, 12, 15, 16; 利 11:10, 46; 結 47:9﹞。換言之，此片語不僅用

來指人，也指一切有氣息的動物，舊約聖經只用過一次此片語來指人，而在所有其他地方被用來

指動物。

因為錯誤的翻譯，創 2:7，林前 15:45 的希臘文片語「yuch.n zw/san psuchen zwsan」引述自

創 2:7 也錯誤的翻譯為‘a living soul’﹝KJV, ASV﹞或「有靈的活人」。在林前 15:45，「末後的

亞當」就是基督與「首先的人亞當」成對比。當你唸此節經文的希臘文時，區別很清楚，「末後

的亞當」是「一個靈」(pneu/ma pneuma)，「首先的人亞當」是「一個人」，或「一個自然的身體」

(yuch, psuche)。保羅對亞當和基督用了不同的字。然而根據幾種聖經譯本，包括中文和合本譯本，

亞當卻有如基督，同樣是「靈」，這樣翻譯完全錯誤。

一些現代譯本注意到此問題，將錯誤的翻譯更正為‘a living being’﹝RSV, NKJ﹞(一個活

人)。不過其他的譯本仍然保留錯誤的翻譯，造成解釋者的混淆。

*See also 1 Corinthians 2:14 yuciko.j de. a;nqrwpoj ouv de,cetai ta. tou/ pneu,matoj tou/ qeou/\ (NKJ

But the natural man does not receive the things of the Spirit of God,).

哥林多前書 15:45 = 創世記 2:7

經上也是這樣記著說『首先的人亞當、成了有靈的

活人。』〔靈或作血氣〕末後的亞當、成了叫人活的

靈。

耶和華神用地上的塵土造人、將生氣吹在他鼻孔

裏、他就成了有靈的活人、名叫亞當。

evge,neto o prw/toj a;nqrwpoj VAda.m eivj yuch.n zw/san( evge,neto o a;nqrwpoj eivj yuch.n zw/san

`hY")x; vp,n<ïl. ~d"Þa'h'( yhiîy>w:)

*新約在引用舊約時添加了幾個字。除了添加註解性的‘首先的’ (o prw/toj)，新約還用‘人亞當’

(a;nqrwpoj VAda.m)兩個字，來取代馬所拉的「亞當」(~d'a'h' ha-adam)和七十士譯本的「人」

(a;nqrwpoj)。

*NT adds a couple of words in quoting OT. Besides an exegetical addition of ‘首先的’ (o prw/toj), NT

has two words, i.e., ‘人亞當’ (a;nqrwpoj VAda.m) instead of one word of MT (~d'a'h' ha-adam) and LXX

(a;nqrwpoj人).

哥林多前書 15:54 = 以賽亞書 25:8

這必朽壞的,既變成不朽壞的.這必死的,既變成不

死的．那時經上所記,死被得勝吞滅的話就應驗

了.

他已經吞滅死亡直到永遠.主耶和華必擦去各人臉上的

眼淚,又除掉普天下他百姓的羞辱.因為這是耶和華說

的.

katepo,qh o` qa,natoj eivj ni/kojÅ kate,pien o qa,natoj ivscu,saj

xc;n<ël' ‘tw<M'’h; [L;Ûbi

*在馬所拉，‘主耶和華’很自然地作為主動動詞[L;Ûbi (‘吞滅’)的主詞，而 tw<m'h; (‘死亡’)則成為該

動詞的直接受詞。然而在新約，‘死(亡)’ (o qa,natoj)成為主詞，動詞(katepo,qh ‘被吞滅’)變成被

動形態。同時，七十士譯本則是以‘死亡’ (o qa,natoj)做為主詞，但同一個動詞(kate,pien ‘吞滅’)

卻是主動形式。所以，七十士譯本的內容，和新約和馬所拉都有所不同。成為「死亡得勝並吞滅」。

新約比七十士譯本更接近馬所拉。希伯來名詞 xc;n< (netsach)，意思是「卓越、永恆、持久、永

遠」，因此 xc;n<l'譯為「直到永遠」。但是，其動詞字根 xcn (n-ts-ch)，也具有「勝過、得勝」之

意。新約和七十士譯本都表達了此義。

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*In MT, ‘主耶和華’ is the logical subject of the active form verb [L;Ûbi (‘吞滅’) and then tw<m'h; (‘死亡’)

is the direct object of this verb. In NT, however, ‘死(亡)’ (o qa,natoj) is taken as the subject of the passive

form of the same verb (katepo,qh ‘被吞滅’). Meanwhile, LXX takes ‘死亡’ (o qa,natoj) as the subject of

the active form of the same verb (kate,pien ‘吞滅’). LXX thus has a different content from those of both

NT and MT: ‘Death has prevailed and swallowed up.’ NT is closer to MT than to LXX. The Hebrew noun

xc;n< (netsach) usually means ‘eminence, everlastingness, enduring, perpetuity.’ Thus xc;n<l' means ‘for

ever.’ But its root xcn (n-ts-ch) also has the meaning of ‘prevail, have victory.’ This root meaning is taken

in both NT and LXX.

1Cor 15:55 - Here Paul changes Hades of the LXX for Hebrew Sheol (Hos 13:14) to death. Paul never

uses Hades. Thy sting. Old word from kentreô, to prick, as in Ac 26:14. In Re 9:10 of the sting of locusts,

scorpions. The serpent death has lost his poison fangs.

哥林多前書 15:55 = 何西阿書 13:14

死阿、你得勝的權勢在那裏．死阿、

你的毒鉤在那裏．

我必救贖他們脫離陰間、救贖他們脫離死亡．死亡阿、你的災害

在哪裏呢．陰間哪、你的毀滅在哪裏呢．在我眼前絕無後悔之事。

pou/ sou( qa,nate( to. ni/kojÈ pou/ sou( qa,nate( to. ke,ntronÈ

pou/ h` di,kh sou qa,nate pou/ to. ke,ntron sou a[|dh

lAaêv. ‘^b.j'q") yhiÛa/ tw<m'ª øyr<b'd> yhi’a/

*七十士譯本是照馬所拉逐字翻譯。七十士譯本可能是將 bj,q, (qetev 毀滅)這個希伯來字，譯為

ke,ntron (kentron 毒鉤)，是可以被接受的。這同一個希臘字也為新約採用。新約則是自由地引用

舊約，新約重複兩次 ‘死阿’，取代 ‘陰間哪’ ，並且以‘victory 得勝的權勢’ (to. ni/koj)，取代馬所

拉的‘災害’ (rb,D,)，或是七十士譯本的「審判、正義」(h` di,kh)。

*LXX translates MT word by word. The rendering of bj,q, (qetev) into ke,ntron (kentron) is quite

probable and acceptable. The same Greek noun is taken by NT writer. NT is a free quotation of OT,

though. NT repeats the same ‘死阿’ instead of ‘陰間哪’ and adapts ‘victory 得勝的權勢’ (to. ni/koj) instead of ‘災害’ (rb,D,) of MT or ‘punishment, justice’ (h` di,kh) of LXX.

8. The Last Days 末世/末日

Hebrews 1:2 evpV evsca,tou tw/n h`merw/n tou,twn evla,lhsen h`mi/n evn ui`w/|( o]n e;qhken klhrono,mon pa,ntwn( diV ou- kai. evpoi,hsen tou.j aivw/naj\ (in plural form) NIV

but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and

through whom he made the universe. 就在這末世藉著他兒子曉諭我們；又早已立他為承受萬有的，也曾藉著他創造諸世界。

*Jesus the Son is: 1) the Creator; 2) the Heir of all things; 3) the Prophet.

The last days 末世

1) The final last day of history

John 6:39 tou/to de, evstin to. qe,lhma tou/ pe,myanto,j me( i[na pa/n o] de,dwke,n moi mh. avpole,sw evx auvtou/( avlla. avnasth,sw auvto. ÎevnÐ th/| evsca,th| h`me,ra|Å 40 tou/to ga,r evstin to. qe,lhma tou/ patro,j mou( i[na pa/j o qewrw/n to.n ui`o.n kai. pisteu,wn eivj auvto.n e;ch| zwh.n aivw,nion( kai. avnasth,sw auvto.n evgw. ÎevnÐ th/| evsca,th| h`me,ra|Å (Also in John 6:44, 54; 11:24; 12:48 - in singular form)

39 差我來者的意思就是：他所賜給我的，叫我一個也不失落，在末日卻叫他復活。40 因為我父的意思

是叫一切見子而信的人得永生，並且在末日我要叫他復活。」

1 Peter 1:5 tou.j evn duna,mei qeou/ frouroume,nouj dia. pi,stewj eivj swthri,an e`toi,mhn avpokalufqh/nai evn kairw/| evsca,tw|Å 你們這因信蒙神能力保守的人，必能得著所預備，到末世要顯現的救恩。

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2) The last day of a certain period (the Tabernacle feast)

John 7:37 VEn de. th/| evsca,th| h`me,ra| th/| mega,lh| th/j e`orth/j ei`sth,kei o` VIhsou/j kai. e;kraxen le,gwn\ eva,n tij diya/| evrce,sqw pro,j me kai. pine,twÅ (Similarly, in 2 Peter 2:20)

節期的末日，就是最大之日，耶穌站著高聲說：「人若渴了，可以到我這裡來喝。

*On the last day of the festival, Hoshana Rabbah, literally, “on the last day, the great, of the

festival.” Greek megalê (“great”) corresponds to Hebrew rabbah. The seventh, last day of Sukkot was its

climax. Throughout the seven days of the festival a special cohen had carried water in a gold pitcher from

the Pool of Shiloach (Siloam) to be poured into a basin at the foot of the altar by the cohen hagadol. It

symbolized prayer for rain, which begins the next day, on Sh’mini Atzeret; and it also pointed toward the

outpouring of the Ruach HaKodesh on the people of Israel. The rabbis associated the custom with Isaiah

12:3…… (David H. Stern, Jewish New Testament Commentary)

3) The days of the Messiah from his first coming till the last coming and final judgment (in singular form)

Acts 2:17 kai. e;stai evn tai/j evsca,taij h`me,raij( le,gei o qeo,j( evkcew/ avpo. tou/ pneu,mato,j mou evpi. pa/san sa,rka( kai. profhteu,sousin oi` ui`oi. u`mw/n kai. ai` qugate,rej u`mw/n kai. oi` neani,skoi u`mw/n ora,seij o;yontai kai. oi` presbu,teroi u`mw/n evnupni,oij evnupniasqh,sontai\ 神說：在末後的日子，我要將我的靈澆灌凡有血氣的。你們的兒女要說預言；你們的少年人要見異象；

老年人要做異夢。

2 Timothy 3:1 Tou/to de. gi,nwske( o[ti evn evsca,taij h`me,raij evnsth,sontai kairoi. calepoi,\ 你該知道，末世必有危險的日子來到。

James 5:3 o cruso.j u`mw/n kai. o a;rguroj kati,wtai kai. o ivo.j auvtw/n eivj martu,rion u`mi/n e;stai kai. fa,getai ta.j sa,rkaj u`mw/n w`j pu/rÅ evqhsauri,sate evn evsca,taij h`me,raijÅ 你們的金銀都長了銹；那銹要證明你們的不是，又要吃你們的肉，如同火燒。你們在這末世只知積儹錢

財。

1 Peter 1:20 proegnwsme,nou me.n pro. katabolh/j ko,smou fanerwqe,ntoj de. evpV evsca,tou tw/n cro,nwn diV u`ma/j 基督在創世以前是預先被神知道的，卻在這末世才為你們顯現。

2 Peter 3:3 tou/to prw/ton ginw,skontej o[ti evleu,sontai evpV evsca,twn tw/n h`merw/n ÎevnÐ evmpaigmonh/| evmpai/ktai kata. ta.j ivdi,aj evpiqumi,aj auvtw/n poreuo,menoi

第一要緊的，該知道在末世必有好譏誚的人隨從自己的私慾出來譏誚說：

*The third expression is a typical translation of the similar Hebrew expression ~ymiªY"h; tyrIåx]a;. (Genesis 49:1; Numbers 24:14; Deuteronomy 4:30; Deuteronomy 31:29; Isaiah 2:2; Jeremiah 30:24;

Jeremiah 48:47; Jeremiah 49:39; Ezekiel 38:16; Daniel 10:14; Hosea 3:5; Micah 4:1). Similarly, ‘the last

hour’ (John 2:18 evsca,th w[ra; Jude 1:18 evpV evsca,tou Îtou/Ð cro,nou).

Heir (of all things) 承受(萬有)的

The Greek word klhrono,moj occurs 15 times in the Greek New Testament (Matthew 21:38; Mark

12:7; Luke 20:14; Romans 4:13, 14; 8:17[2x]; Galatians 3:29; 4:1, 7; Titus 3:7; Hebrews 1:2; 6:17; 11:7;

James 2:5). Mar 12:6 園主還有一位是他的愛子，末後又打發他去，意思說：『他們必尊敬我的兒子。』 7 不料，那些

園戶彼此說：『這是承受產業的。來吧，我們殺他，產業就歸我們了！』

Rom 4:13 因為神應許亞伯拉罕和他後裔，必得承受世界，不是因律法，乃是因信而得的義。

9. Son of God (Hebrews 1:1-14) 神的兒子 (希伯來書 1:1-14)

Hebrews 1:3 o]j w'n avpau,gasma th/j do,xhj kai. carakth.r th/j u`posta,sewj auvtou/( fe,rwn te ta. pa,nta tw/| r`h,mati th/j duna,mewj auvtou/( kaqarismo.n tw/n amartiw/n poihsa,menoj evka,qisen evn dexia/| th/j megalwsu,nhj evn u`yhloi/j( NIV

The Son is the radiance of God's glory and the exact representation of his being, sustaining all things

by his powerful word. After he had provided purification for sins, he sat down at the right hand of the

Majesty in heaven. 他是神榮耀所發的光輝，是神本體的真像，常用他權能的命令托住萬有。他洗淨了人

的罪，就坐在高天至大者的右邊。

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*The Greek noun avpau,gasma (所發的光輝) occurs only once in the NT. Its verb form occurs in 2

Corinthians 4:4. The Greek noun u`po,stasij (本體) occurs 5 times in the NT (2 Corinthians 9:4; 11:17;

Hebrews 1:3; 3:14; 11:1). For megalwsu,nh (至大者), see also Hebrews 8:1; Jude 1:25.

-2 Corinthians 4:4 evn oi-j o` qeo.j tou/ aivw/noj tou,tou evtu,flwsen ta. noh,mata tw/n avpi,stwn eivj to. mh. auvga,sai to.n fwtismo.n tou/ euvaggeli,ou th/j do,xhj tou/ Cristou/( o[j evstin eivkw.n tou/ qeou/Å 此等不信之人被這世界的神弄瞎了心眼，不叫基督榮耀福音的光照著他們。基督本是神的像。

-Heb 11:1 信就是所望之事的實底(u`po,stasij)，是未見之事的確據。

-Heb 8:1 我們所講的事，其中第一要緊的就是我們有這樣的大祭司，已經坐在天上至大者寶座的右邊，

-Jud 1:25 願榮耀威嚴能力權柄，因我們的主耶穌基督歸與他，從萬古以前並現今直到永永遠遠。阿們。

希伯來書 1:5a = 詩篇 2:7

所有的天使、神從來對那一個說、『你是我的

兒子、我今日生你。』

受膏者說、我要傳聖旨．耶和華曾對我說、你是

我的兒子、我今日生你。

ui`o,j mou ei= su,( evgw. sh,meron gege,nnhka, seÈ ui`o,j mou ei= su, evgw. Sh,meron gege,nnhka, se

`^yTi(d>liy> ~AYðh; ynI©a)÷ hT'a;_ ynIïB. *三個版本完全一致。這段引文也出現在希伯來書 5:5。The three texts are in full agreement. The passage

is also quoted in Hebrews 5:5; Acts 13:33.

希伯來書 1:5b = 2 Samuel 7:14

又指著那一個說、『我要作他的父、他要作我的

子。』

我要作他的父、他要作我的子、他若犯了罪、我

必用人的杖責打他、用人的鞭責罰他。

evgw. e;somai auvtw/| eivj pate,ra( kai. auvto.j e;stai moi eivj ui`o,n

evgw. e;somai auvtw/| eivj pate,ra kai. auvto.j e;stai moi eivj ui`o,n

!bE+l. yLiä-hy<h.yI aWhßw> ba'êl. ALå-hy<h.a, ‘ynIa] *三個版本完全一致。The three texts are in full agreement.

詩篇第 2 篇中之「耶和華之子」

可以確定詩篇早在形成的時期已分段成篇，當使徒保羅有機會在彼西底的安提阿會堂講道勉勵時，

引用詩篇第 2 篇。他說：「正如詩篇第二篇上記著說」(徒 13:33)，他所引用的經文是「你是我的兒子，我

今日生你」(詩 2:7)。從這段經文和所引述的，我們也許會問兩個問題：第一個問題是神的兒子是誰？第

二個問題是究竟大衛是否一早就知道耶穌──彌賽亞？

讓我們從第一個問題開始，猶太人一般不接受神生某人的觀念，雖然古代近東的一些王國的外邦王

常宣稱他們是神的兒子，以色列人完全拒絕此觀念，以色列人並不認為他們的王是神的兒子，他們就像

一般人同樣是人。不過，希伯來文舊約聖經在幾處提到「神的一個兒子」(撒下 7:14；詩 2:7；22:9-10；賽

9:6 等)。在詩篇 2 這位耶和華之子是誰？同一篇之前所說的耶和華的受膏者之子就是「神的兒子」，也就

是耶和華在錫安山所立的君(2:6)。

我們可以假設耶和華的這位兒子可能是神所揀選作以色列君王的大衛，這假設在某程度上是合理。

但是這想法不符合以色列人對君王的一般觀念。另外還有一困難就是大衛的統治並未達到「地極」(2:8)，

因此我們必須考慮他人。

如新約聖經作者所宣稱的(徒 13:33；來 1:5；5:5；參徒 4:25-28；啟 2:27；12:5；19:15) ，詩篇第 2 篇

中之耶和華之子應該指彌賽亞耶穌。祂不是一位如猶大和以色列地上國度的王。雖然彌賽亞王在一些先

知的信息中被稱為大衛(結 34:23-24；37:24；何 3:5)，但要記得那時大衛已死，他的名字被提及，是象徵

將來要出現的彌賽亞王。

這兒子來作挑戰者和審判者，世上的君王和統治者最好接受祂的王權(2:10-11)，並「以嘴親子」(2:12)。

第十二節的 bar 的意思並不清楚，bar 一字的意思是 1〉(希伯來文)純全、清潔(6 次：伯 11:4；詩 19:9；24:4；

73:1；歌 6:9, 10)；2〉(希伯來文)穀(14 次：創 41:35, 49；42:3, 25；45:23；詩 65:14；72:16；箴 11:26；14:4；

耶 23:38；摩 5:11；8:5, 6；珥 2:24)；3〉(亞蘭文)兒子(19 次)。同樣的 bar 字在箴 31:2 出現三次，而它的意

思是「兒子」(「我的兒阿，我腹中生的兒阿，我許願得的兒阿」)。同樣的，我們也可將詩 2:12 的 bar 字

譯成「兒子」。因此，第十二節的「以嘴親子」的意思是「順服子並且與祂和好」。

有關第二個問題，我們可以簡單回答說大衛已預先知道耶穌──彌賽亞。很多新約的詞句如太

22:41-45(可 12:35-37；路 20:41-44)；徒 2:25-36；13:32-37(參詩 110)；來 13:8 等都支持這看法。大衛知道彌

賽亞神的兒子將來臨，此認知帶給他極大的喜樂和幸福。

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神生子是極大的消息，而神的兒子生為人的樣式，來到我們當中。祂是神所生的，要作全宇宙的君王。

讓我們同大衛一起為子的降臨喜樂。

Hebrews 1:6 o[tan de. pa,lin eivsaga,gh| to.n prwto,tokon eivj th.n oivkoume,nhn( le,gei\ kai. proskunhsa,twsan auvtw/| pa,ntej a;ggeloi qeou/Å 再者，神使長子到世上來的時候（或作：神再使長子到世上來的時候），就說：神的使者都要拜他。

*The Greek word prwto,tokoj (長子) occurs 8 times in the NT. Among them, 6 cases indicate Jesus

(Luke 2:7; Romans 8:29; Colossians 1:15, 18; Hebrews 1:6; Revelation 1:5). The other 2 cases are found

in Hebrews 11:28; 12:23 (both in plural form).

希伯來書 1:6 ≈詩篇 97:7 (參 申命記 32:43 LXX)

再者、神使長子到世上來的時候、〔或作神再使長

子到世上來的時候〕就說、『神的使者都要拜他。』

願一切事奉雕刻的偶像、靠虛無之神自誇的、都

蒙羞愧。萬神哪、你們都當拜他。

kai. proskunhsa,twsan auvtw/| pa,ntej a;ggeloi qeou/Å proskunh,sate auvtw/| pa,ntej oi` a;ggeloi auvtou// `~yhi(l{a/-lK' Al÷-Wwx}T;v.hi

*新約稍微和馬所拉與七十士譯本的詩篇 97:7 有些不同。希伯來文的‘Elohim’ (~yhil{a/)，可譯為「天

使」或是「萬神」。這句話並未出現在申命記 32:43的馬所拉版本：「你們外邦人、當與主的百姓一同歡呼、

因他要伸他僕人流血的冤、報應他的敵人、潔淨他的地、救贖他的百姓」，但是七十士譯本的翻譯稍有不

同：「諸天啊，當與他一同歡呼，願神的眾子都敬拜他；你們外邦人，當與主的百姓一同歡呼，願神的眾

子都在他裡面得力；因他要伸他眾子流血的冤，報復敵人並向他們聲討正義，要報應恨他之人；主要潔

淨他百姓的地。」不清楚這段文字出自何處。NT slightly differs from MT and LXX of Psalm 97:7. The

Hebrew word ‘Elohim’ (~yhil{a/) may be understood as ‘angels’ instead of ‘gods.’ The passage does not

appear in MT of Deuteronomy 32:43, but in its LXX translation with a slight difference: euvfra,nqhte ouvranoi, a[ma auvtw/| kai. proskunhsa,twsan auvtw/| pa,ntej ui`oi. qeou/ euvfra,nqhte e;qnh meta. tou/ laou/ auvtou/ kai. evniscusa,twsan auvtw/| pa,ntej a;ggeloi qeou/ o[ti to. ai-ma tw/n ui`w/n auvtou/ evkdika/tai kai. evkdikh,sei kai. avntapodw,sei di,khn toi/j evcqroi/j kai. toi/j misou/sin avntapodw,sei kai. evkkaqariei/ ku,rioj th.n gh/n tou/ laou/ auvtou/ (Rejoice, ye heavens, with him, and let all the sons of God worship him;

rejoice ye Gentiles, with his people, and let all the sons of God strengthen themselves in him; for he will

avenge the blood of his sons, and he will render vengeance, and recompense justice to his enemies, and

will reward them that hate him; and the Lord shall purge the land of his people.). It is not clear from

which the passage was quoted.

10. What is the Atoning Sacrifice 什麼是 ‘挽回祭’

中文和合本中的「挽回祭」

在中文和合本中有一些意義模糊且不確定的字彙，它們會輕易造成聖經讀者與解釋者的混淆

和誤解；聖經和合本中的「挽回祭」就是這樣的案例。當然，「挽回祭」這個字在中文中有獨特

的意義，但問題是普通讀者並不容易抓住它的概念；另外，這個字與舊約中獻祭條例的關係並不

清晰，因為這個中文翻譯根本沒有在中文和合本的舊約出現。

中文「挽回祭」一詞在整部中文和合本中出現四次，只出現新約之中：

羅馬書 3:25

神設立耶穌作挽回祭 、是憑著耶穌的血、藉著人的信、要顯明神的義．因為他用忍耐的心、

寬容人先時所犯的罪。

希伯來書 2:17

所以他凡事該與他的弟兄相同、為要在神的事上、成為慈悲忠信的大祭司、為百姓的罪獻上

挽回祭。

約翰一書2:2

他為我們的罪作了挽回祭 ．不是單為我們的罪、也是為普天下人的罪。

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約翰一書 4:10

不是我們愛神乃是神愛我們、差他的兒子為我們的罪作了挽回祭 、這就是愛了。

中文和合本舊約並沒有出現「挽回祭」這個詞，這到底是種什麼樣的獻祭？在希臘原文中這

個字的意義是什麼？另外，它的希伯來文根源是什麼？

我們首先會查考這個中文字的希臘原文，還有希臘文新約的其他相關字彙；之後，我們會藉

由七十士譯本的幫助、回溯到這個希臘文字彙的希伯來文源頭；最後，當我們進入希伯來文舊約

的時候，我們就可以了解這個字的背景和真實意義。

希臘文新約中的「挽回祭」

中文和合本當中的「挽回祭」是由兩個希臘文名詞而來：第一個是出現在羅馬書 3:25 的

「i``lasth,rion」(hilasterion) ，第二個是出現在約翰一書 2:2 和 4:10 的「i``lasmo,j」(hilasmos)；而

希臘文動詞「i`la,skomai」(hilaskomai)在中文和合本希伯來書 2:17 被翻譯為「獻上挽回祭」，這

三個字在希臘文中有著同樣的字根。英文 NIV 版本將它們翻譯得稍有不同：羅馬書 3:25 的

「hilasterion」被譯為「a sacrifice of atonement」，約翰一書 2:2 和 4:10 的「hilasmos」被譯為「atoning

sacrifice」，而希伯來書 2:7 的動詞「hilaskomai」被譯為「make atonement」。 NIV 版本在詞彙的

選擇上更加恰當，也因此使讀者們對這個概念有了更好的認識。「Atonement」是舊約獻祭條例中

重要的概念之一，這個字也在舊約中出現了不少次。

中文和合本 希臘文 英文 NIV 版本 詞性

羅 3:25 挽回祭 i``lasth,rion (hilasterion) sacrifice of atonement 名詞

來 2:17 獻上挽回祭 i`la,skomai (hilaskomai) make atonement 動詞

約壹 2:2 挽回祭 i``lasmo,j (hilasmos) atoning sacrifice 名詞

約壹 4:10 挽回祭 i``lasmo,j (hilasmos) atoning sacrifice 名詞

1) i``lasth,rion（hilasterion）

這個希臘文名詞在新約希臘文中出現兩次（羅 3:25；來 9:5），但中文和合本卻將這個希臘文

名詞做出了兩種不同的翻譯。此字在希伯來書 9:5 中被翻譯為「施恩座」，並且註明原意為「蔽

罪」；英文 NIV 版本將此處翻譯為「the atonement cover」。此處所指的正是聖所中約櫃的蓋子，

而這蓋子的作用是遮蓋兩塊石板上十誡帶來的神的審判。耶穌成為我們的「sacrifice of

atonement」（羅 3:25）或「the atonement cover」（來 9:5），以此他自己的血為我們遮蓋神的審

判。

2) i`la,skomai（hilaskomai）

這個希臘文動詞在新約希臘文中出現兩次（路 18:13；來 2:17），中文和合本也將這動詞做出

兩種不同的翻譯；路加福音 18:13 中被翻譯為「開恩可憐」。我們這些罪人可以藉著耶穌基督尋

得神的憐憫。

3) i``lasmo,j（hilasmos）

這個希臘文名詞在新約希臘文中出現了兩次（約一 2:2；4:10），中文和合本將兩處都翻譯為

「挽回祭」。

「挽回祭」在七十士譯本和希伯來聖經

除了這三個希臘文字彙（i`la,skomai hilaskomai；i`lasmo,j hilasmos；i``lasth,rion hilasterion），

另外還有一個同源的希臘文字「evxila,skomai」(eksilaskomai)，這個字只出現在七十士譯本，意思

是「撫慰」(propitiate)；而希臘文動詞「i`la,skomai」 (hilaskomai) 並沒有出現在七十士譯本。現

在我們就可以藉由七十士譯本的幫助，找出這三個希臘文字彙對應的希伯來文字彙。

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1) i``lasth,rion (hilasterion)

這個希臘文名詞在希臘文七十士譯本的正典中出現了 20 次，大多是從希伯來文「כפרת」

(kaporet) 翻譯而來（出 25:17，18，19，20[2x]，21，22；31:7；35:12；37:6，8[2x]，9；利 16：

2[2x]，13，14[2x]，15[2x]；民 7:89）；這個希伯來文字在希伯來聖經中出現了 27 次，在七十士

譯本中被翻譯為「i``lasth,rion」(hilasterion)，英文 NIV 將之翻譯為「atonement cover」或「cover」，

中文和合本翻譯為「施恩座」；都是指向約櫃的蓋子。但有五個地方（結 43:14[3x]，17，20），

七十士譯本中的希臘文「i``lasth,rion」(hilasterion) 是由希伯來文「עזרה」(azarah) 翻譯而來，英

文 NIV 翻譯為「ledge」，而中文和合本翻譯為「磴臺」。另外一次（摩 9:1）是由希伯來文「הכפתור」

(hakaftor) 而來，NIV 翻譯為「the tops of the pillars」，中文和合本翻譯為「柱頂」。

2) i``lasmo,j (hilasmos)

這個希臘文名詞在希臘文七十士譯本正典中出現五次（利25:9；民5:8；詩130:4；摩8:14；結

44:27）：

希伯來文 經文 英文NIV版本 中文和合本

~yrIPuKi (kipurim) 利25:9；民5:8 atonement 贖罪

hx'ylis. (selicha) 詩130:4 forgiveness 赦免之恩

taJ'x (chatat) 結44:27 sin offering 贖罪祭

hm'v.a (ashmah) 摩8:14 shame 牛犢 <原文作罪>

3) evxila,skomai (eksilaskomai)

希臘文「evxila,skomai」(eksilaskomai) 的意思是「撫慰」，這個希臘文動詞在希臘文七十士譯

本正典中出現了九十五次（創 32:20[=21]；出 30:10，15，16；32:30；利 1:4；4:20，26，31，35；

5:6，10，13，16，18；6:7[=5:26]，30[=23]；7:7；8:15，34；9:7[2x]；10:17；12:7，8；14:18，

19，20，21，29，31，53；15:15，30；16:6，10，11，16，17[2x]，18，20，24，27，30，32，

33[3x]，34；17:11[2x]；19:22；23:28；民 5:8；6:11；8:12，19，21；15:25，28[2x]；16:46[=17:11]，

47[=17:12]；25:13；28:22，30；29:5，11；31:50；35: 33；撒上 3:14；6:3；撒下 21:3；代上 6:49；

代下 29:24；30:18；尼 10:33[=34]；詩 160:30；箴 16:14；結 16:63；43:20，26；45:15，17，18，

20；但 9:24；哈 1:11；亞 7:2；8:22；瑪 1:9）。

在大部分經文之中，這個字都是從希伯來文「כפר」(kiper) 翻譯而來，意思是「遮蓋、撫慰、贖

罪」；這個希伯來文字彙在希伯來文聖經中出現一百二十次（利未記 44 次，民數記 17 次，出埃

及記 9 次，其他分佈在另外各個書卷）。

問題：兩個不同的希伯來文字彙卻有同一個中文翻譯

希伯來文字彙「כפר」(kiper) 和從相同字根而來的名詞（「 יםכפר 」 kipurim and 「 תכפר 」 kaporet）

都有「遮蓋」的概念，所以大多數的英文版本都選擇「to atone」或「atonement」作為翻譯，從

而顯出了希伯來文字根的意思；但中文和合本選擇在大多數經文中以「贖罪」做為次重要、且經

常出現的希伯來文字彙之翻譯。但問題是，中文和合本也選擇以「贖罪（祭）」來表達另一個重

要、且常出現的希伯來文字彙「חטאת」(chatat；參考出 29:14，36；30:10；利 4:3，8，14，20，

21，24，25，32，33，34；5:6，7，8，9，11，12；6:17，25，30 ……)。

選擇以一個中文翻譯（「贖罪」或「贖罪祭」）表達兩個非常重要的希伯來文字彙，一定會產

生問題。所以，為了避免混淆，中文和合本便必須從一開始就選擇兩個不同的中文翻譯。希伯來

文字根「כפר」(kapar) 與希伯來文字根「חטא」(chata)是不同的：第二個字根的基本意思為「犯罪

（to sin）」，因此，從這個字根產生的名詞「חטאת」(chatat) 便一般被翻譯為「罪（sin）」或「贖

罪祭（sin offering）」；而第一個字根的基本意思是「遮蓋（to cover）」，因此，從這個字根產生的

名詞「 תכפר 」(kaporet) 便指向了約櫃的蓋子，英文 NIV 版本翻譯為「atonement cover」或簡稱為

「cover」，中文和合本翻譯為「施恩座」；同一字根產生的另外一個名詞「 יםכפר 」 (kipurim) 在希

26

伯來文舊約出現八次，在中文和合本中經常被翻譯為「贖罪」（出 30:10，16；利 23:27，28；25:9；

民 5:8；29:11），只有一次被翻譯為「潔淨」（出 29:36），但英文 NIV 版本一直是翻譯為「atonement」。

非常有趣的是，我們發現希伯來文「כפר」(kapar) 與「חטא」(chata)有時會同時出現（出 29:36；

30:10；民 29:11) ，而希伯來文動詞「כפר」(kiper) 也常常和名詞「חטאת」(chatat) 同時出現（出

32:30；利 4:20，26，35；5:6，10，13；6:30；12:8；14:19，31；15:15，30；16:6，11；民 28:22；

29:5 …..）。

建議: 針對兩個希伯來文字根做出兩個不同的中文翻譯

中文和合本新約裡面「挽回祭」一詞含糊不清的問題，其實是因為舊約的翻譯用字已經出現

問題所導致的。中文「挽回祭」所對應的希臘文，乃是從希伯來文字根「כפר」(kapar)而來；所

以，我們必須從舊約著手、從而解決這個問題。我建議先為希伯來文字根「כפר」(kapar) 找到一

個適合的、並且異於「贖罪（祭）」和「挽回祭」的中文翻譯。如果這個詞能夠表達「遮蓋、遮

蔽、蓋住」的意義為最佳；至於希伯來文名詞「חטאת」(chatat) 可以保留原來的中文翻譯「贖罪

（祭）」。

利未記十六章提及「贖罪日」( ריםכפום הוי yom hakipurim)，這有趣的一章多次出現了希伯來文字

根「כפר」(kapar)；動詞「כפר」(kiper)產生的複數名詞「 ריםכפו 」(kipurim) 在本章出現了十六次

（v6，10，11，16，17<2x>，18，20，24，27，30，32，33<3x>，34）；指向至聖所中約櫃蓋子

的名詞「 תכפר 」(kaporet) 出現了七次（v2<2x>，13，14<2x>，15<2x>）。神向亞倫和他的後裔賜

下這個節期條例的原因被清楚地記載在利未記 16:1 – 2：「亞倫的兩個兒子近到耶和華面前死了。

死了之後，耶和華曉諭摩西說：要告訴你哥哥亞倫，不可隨時進聖所的幔子內、到櫃上的施恩座

前，免得他死亡，因為我要從雲中顯現在施恩座上。」

亞倫和他的後裔，也就是以色列的大祭司們，可以進入至聖所的前提是「遮蓋」（covering,

atonement, kapar）：這包括了聖所約櫃蓋子的「遮蓋」（the atonement cover；v14，15，16，18，

20，27），同時也包括了「遮蓋」他們自己的罪（making atonement；kapar；v6，11，17，24，

30）。而我們可以安全地進入神的聖所，完全是因為耶穌藉著他的血同時「遮蓋」了公義之神的

審判和我們的罪。

Hebrews 2:17 o[qen w;feilen kata. pa,nta toi/j avdelfoi/j o`moiwqh/nai( i[na evleh,mwn ge,nhtai kai. pisto.j avrciereu.j ta. pro.j to.n qeo.n eivj to. i`la,skesqai ta.j amarti,aj tou/ laou/Å NIV

For this reason he had to be made like his brothers in every way, in order that he might become a

merciful and faithful high priest in service to God, and that he might make atonement for the sins of

the people. 所以他凡事該與他的弟兄相同為要在神的事上成為慈悲忠信的大祭司，為百姓的罪獻上挽回

祭。

*Jesus is first time called ‘high priest’ here in Hebrews.

*Leviticus 1:4 `wyl'([' rPEïk;l. Alß hc'îr>nIw> hl'_[oh' varoå l[;Þ Adêy" %m:ås'w> LXT kai. evpiqh,sei th.n cei/ra evpi. th.n kefalh.n tou/ karpw,matoj dekto.n auvtw/| evxila,sasqai peri. auvtou/ NIV

He is to lay his hand on the head of the burnt offering, and it will be accepted on his behalf to make

atonement for him. / TNK

He shall lay his hand upon the head of the burnt offering, that it may be

acceptable in his behalf, in expiation for him. /他要按手在燔祭牲的頭上，燔祭便蒙悅納，為他贖罪。

*The Hebrew verb rP,Ki (kiper) means ‘cover over, pacify, make propitiation.’ The Greek

evxila,skomai (eksilaskomai) means ‘propitiate.’ See its cognate words: i`la,skomai (hilaskomai Luke

18:13; Hebrews 2:17), `lasmo,j (hilasmos 1John 2:2; 4:10), `lasth,rion (hilasterion Romans 3:25;

Hebrews 9:5).

(Luke 18:13) o` de. telw,nhj makro,qen e`stw.j ouvk h;qelen ouvde. tou.j ovfqalmou.j evpa/rai eivj to.n ouvrano,n( avllV e;tupten to. sth/qoj auvtou/ le,gwn\ o` qeo,j( i`la,sqhti, moi tw/| amartwlw/|Å

27

NIV "But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and

said, 'God, have mercy on me, a sinner.' /那稅吏遠遠的站著，連舉目望天也不敢，只捶著胸說：『神啊，

開恩可憐我這個罪人！』 / (Hebrews 2:17)

(1 John 2:2) kai. auvto.j i`lasmo,j evstin peri. tw/n a`martiw/n h`mw/n( ouv peri. tw/n h`mete,rwn de. mo,non avlla. kai. peri. o[lou tou/ ko,smouÅ 他為我們的罪作了挽回祭，不是單為我們的罪，也是為普天下人的

罪。 NIV

He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.

(1 John 4:10) evn tou,tw| evsti.n h` avga,ph( ouvc o[ti h`mei/j hvgaph,kamen to.n qeo.n avllV o[ti auvto.j hvga,phsen h`ma/j kai. avpe,steilen to.n ui`o.n auvtou/ i`lasmo.n peri. tw/n amartiw/n h`mw/nÅ NIV

This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for

our sins. 不是我們愛神，乃是神愛我們，差他的兒子為我們的罪作了挽回祭，這就是愛了。

(Romans 3:25) o]n proe,qeto o qeo.j i`lasth,rion dia. Îth/jÐ pi,stewj evn tw/| auvtou/ ai[mati eivj e;ndeixin th/j dikaiosu,nhj auvtou/ dia. th.n pa,resin tw/n progegono,twn a`marthma,twn NIV

God presented him as a sacrifice of atonement, through faith in his blood. He did this to demonstrate

his justice, because in his forbearance he had left the sins committed beforehand unpunished-- 神設立耶

穌作挽回祭，是憑著耶穌的血，藉著人的信，要顯明神的義；因為他用忍耐的心寬容人先時所犯的罪，

(Hebrews 9:5) u`pera,nw de. auvth/j Ceroubi.n do,xhj kataskia,zonta to. i`lasth,rion\ peri. w-n ouvk e;stin nu/n le,gein kata. me,rojÅ櫃上面有榮耀基路伯的影罩著施恩座(施恩:原文作蔽罪)這幾件我現在不能一一

細說 NIV

Above the ark were the cherubim of the Glory, overshadowing the atonement cover. But we cannot

discuss these things in detail now.

11. Christ & Melchizedek (Hebrews 7:1-28) 基督與麥基洗德 (希伯來書 10:5-7)

希伯來書 5:6 =詩篇 110:4

就如經上又有一處說、『你是照著麥基洗德的

等次永遠為祭司。』

耶和華起了誓、決不後悔、說、你是照著麥基洗

德的等次、永遠為祭司。

su. i`ereu.j eivj to.n aivw/na kata. th.n ta,xin Melcise,dek(

su. ei= i`ereu.j eivj to.n aivw/na kata. th.n ta,xin Melcisedek

`qd<c,(-yKil.m; ytiªr"b.DI÷-l[; ~l'_A[l. !hEïko-hT'(a; *三個版本完全一致。這段引文也出現在希伯來書 7:17, 21。The three texts are in full agreement. The

passage is also quoted in Hebrews 7:17, 21.

Hebrews 5:11 Peri. ou- polu.j h`mi/n o lo,goj kai. dusermh,neutoj le,gein( evpei. nwqroi. gego,nate tai/j avkoai/jÅ RSV

About this we have much to say which is hard to explain, since you have become dull of hearing. NIV

We have much to say about this, but it is hard to explain because you are slow to learn. CUV: 論到麥基洗德、我們有好些話、並且難以解明、因為你們聽不進去。

LZZ: 論到這一點，我們有許多話要說、是難以解明的；因為你們已是聽覺遲鈍了。

NCV: 論到這些事，我們有很多話要說，可是很難解釋；因為你們已經遲鈍了，聽不進去。

*CUV may be wrong. It is the likeness of Jesus as high priest to Melchizedek that the author has in

mind. He pauses for a while (5:11-6:20) and continues with this argument later (7:1-28).

希伯來書 7:1-2 = 創世記 14:17-20

1 這麥基洗德、就是撒冷王、又是至高神的祭司、

本是長遠為祭司的．他當亞伯拉罕殺敗諸王回來

的時候、就迎接他、給他祝福。

2 亞伯拉罕也將自己所得來的、取十分之一給他．

17 亞伯蘭殺敗基大老瑪、和與他同盟的王回來的

時候、所多瑪王出來在沙微谷迎接他、沙微谷就

是王谷。18 又有撒冷王麥基洗德、帶著餅和酒、

出來迎接．他是至高神的祭司。19 他為亞伯蘭祝

28

他頭一個名翻出來、就是仁義王、他又名撒冷王、

就是平安王的意思．

福說願天地的主至高的神、賜福與亞伯蘭．20 至

高的神把敵人交在你手裏、是應當稱頌的。亞伯

蘭就把所得的、拿出十分之一來、給麥基洗德。

Ou-toj ga.r o Melcise,dek( basileu.j Salh,m( i`ereu.j tou/ qeou/ tou/ u`yi,stou( o sunanth,saj VAbraa.m u`postre,fonti avpo. th/j koph/j tw/n basile,wn kai. euvlogh,saj auvto,n( w-| kai. deka,thn avpo. pa,ntwn evme,risen VAbraa,m …… basileu.j Salh,m ……

meta. to. avnastre,yai auvto.n avpo. th/j koph/j tou/ Codollogomor kai. tw/n basile,wn tw/n metV auvtou/…..kai. Melcisedek basileu.j Salhm…..

i`ereu.j tou/ qeou/ tou/ u`yi,stou kai. huvlo,ghsen to.n Abram …… kai. e;dwken auvtw/| deka,thn avpo. pa,ntwn (basileu.j Salhm)

…… AT+ai rv<åa] ~ykiÞl'M.h;-ta,w> rm,[oêl'-rd"K.-ta, ‘tAKh;me¥ AbªWv yrEäx]a; …… 17

……… WhkeÞr>b'y>w:¥ 19 `!Ay*l.[, laeîl. !hEßko ……… ~leêv' %l,m,ä ‘qd<c,’-yKil.m;W 18

`lKo)mi rfEß[]m; Alï-!T,YIw: ……… 20

*新約是自由地引用舊約。NT is rather a free quotation of OT.

Hebrews 7:3 avpa,twr avmh,twr avgenealo,ghtoj( mh,te avrch.n h`merw/n mh,te zwh/j te,loj e;cwn( avfwmoiwme,noj de. tw/| ui`w/| tou/ qeou/( me,nei i`ereu.j eivj to. dihneke,jÅ NIV

Without father or mother, without genealogy, without beginning of days or end of life, like the Son of

God he remains a priest forever. 他無父無母無族譜無生之始無命之終，乃是與神的兒子相似。

*The argument is that from silence, made much of by Philo, but not to be pressed. The record in

Genesis tells nothing of any genealogy. Melchizedek stands alone. He is not to be understood as a

miraculous being without birth or death. Such artificial interpretation does not amount to proof, but only

serves as a parallel or illustration.

Hebrews 7:8 kai. w-de me.n deka,taj avpoqnh,|skontej a;nqrwpoi lamba,nousin( evkei/ de. marturou,menoj o[ti zh/|Å NIV

In the one case, the tenth is collected by men who die; but in the other case, by him who is declared

to be living. 在這裡收十分之一的都是必死的人；但在那裡收十分之一的有為他作見證的說他是活的

*The Genesis record tells nothing of his death.

希伯來書 7:17 =詩篇 110:4

17 因為有給他作見證的說、『你是照著麥基洗德的

等次永遠為祭司。』

耶和華起了誓、決不後悔、說、你是照著麥基洗

德的等次、永遠為祭司。

su. i`ereu.j eivj to.n aivw/na kata. th.n ta,xin Melcise,dekÅ

su. ei= i`ereu.j eivj to.n aivw/na kata. th.n ta,xin Melcisedek

`qd<c,(-yKil.m; ytiªr"b.DI÷-l[; ~l'_A[l. !hEïko-hT'(a; `qd<c,(-yKil.m; ytiªr"b.DI÷-l[; ~l'_A[l. !hEïko-hT'(a; *三個版本完全一致。這段引文也出現在希伯來書 5:6; 7:21。The three texts are in full agreement. The

passage is also quoted in Hebrews 5:6; 7:21.

希伯來書 7:21 =詩篇 110:4

21 至於那些祭司、原不是起誓立的、只有耶穌是

起誓立的．因為那立他的對他說、『主起了誓決不

後悔、你是永遠為祭司。』

耶和華起了誓、決不後悔、說、你是照著麥基洗

德的等次、永遠為祭司。

w;mosen ku,rioj kai. ouv metamelhqh,setai\ su. i`ereu.j eivj to.n aivw/naÅ

w;mosen ku,rioj kai. ouv metamelhqh,setai su. ei= i`ereu.j eivj to.n aivw/na

~l'_A[l. !hEïko-hT'(a; ~xeªN"yI al{ïw> hw"“hy> [B;Ûv.nI *三個版本完全一致。這段引文也出現在希伯來書 5:6; 7:17。The three texts are in full agreement. The

passage is also quoted in Hebrews 5:6; 7:17.

29

Lesson from Genesis 14:17-24

King of Sodom (v. 17) and Melchizedek king of Salem (v. 18) came out to meet Abram at the same

time. Notice that the order of the verse 18 (Subject + perfect verb).

1) Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High, and

he blessed Abram, saying, "Blessed be Abram by God Most High, Creator of heaven and earth. And

blessed be God Most High, who delivered your enemies into your hand." Then Abram gave him a tenth

of everything. (18-20) – Jesus Christ

2) The king of Sodom said to Abram, "Give me the people and keep the goods for yourself." But Abram

said to the king of Sodom, "I have raised my hand to the LORD, God Most High, Creator of heaven and

earth, and have taken an oath that I will accept nothing belonging to you, not even a thread or the thong of

a sandal, so that you will never be able to say, 'I made Abram rich.' (21-23) – wealth of the world

<PSALM 110> Assurance of Victory for God’s Priest-King

*Among the total 150 Psalms, Psalm 110 is one of the chapters which are most frequently quoted in

the NT. Another chapter is Psalm 118.

110:1 Matt 22:44; 26:64; Mark 12:36; 14:62; Luke 20:42-43; 22:69; Acts 2:34-35; Heb 1:13

110:4 Heb 5:6, 10; 7:17, 21

118:6 Heb 13:6

118:22 Luke 20:17; Acts 4:11; 1Pet 2:7

118:22-23 Matt 21:42; Mk 12:10-11

118:25-26 Matt 21:9; Mk 11:9-10; John 12:13

118:26 Mt 23:39; Lk 13:35; 19:38

詩篇 110：4: 在很多國家中，皇帝和祭司的身份是合一的；例如中國皇帝其實也是代替百姓獻祭的

大祭司。但是以色列卻是不同，王和祭司是分開行使權力的（僅馬加比時代有段時間除外），但是這裡卻

提倡了王就是祭司，只能在彌賽亞身上顯現。

詩篇 110：5: 在中文上下文來看，這裡的你應當是“耶和華”，主就是之前的“我主”（v1）。可是

瑪索拉經文的母音將這節的“主”標記為“Adonai”，乃是耶和華的特殊稱呼；所以他們建議在此處，

耶和華在“你”的右邊，雖然與 v1 的座位有些不同。但是我們發現詩篇 2：5（也是 Adonai）有著幾乎

相同的信息，發怒審判的都是指向耶和華。

12. The Golden Censer of the Most Holy Place 至聖所的金香爐 (Hebrews 9:3-4)

Hebrews 9:3 meta. de. to. deu,teron katape,tasma skhnh. h` legome,nh {Agia ~Agi,wn( NIV

Behind the second curtain was a room called the Most Holy Place, 第二幔子後又有一層帳幕，叫作至聖所，

*The Greek word katape,tasma occurs 6 times in the NT, all related to the curtain between the Holy

and the Holy of Holies (Matthew 27:51; Mark 15:38; Luke 23:45; Hebrews 6:19; 9:3; 10:20).

Hebrews 9:4 crusou/n e;cousa qumiath,rion kai. th.n kibwto.n th/j diaqh,khj perikekalumme,nhn pa,ntoqen crusi,w|( evn h-| sta,mnoj crush/ e;cousa to. ma,nna kai. h` r`a,bdoj VAarw.n h` blasth,sasa kai. ai` pla,kej th/j diaqh,khj( RSV

having the golden altar of incense and the ark of the covenant covered on all sides with gold, which

contained a golden urn holding the manna, and Aaron's rod that budded, and the tables of the covenant; NIV

which had the golden altar of incense and the gold-covered ark of the covenant. This ark contained

the gold jar of manna, Aaron's staff that had budded, and the stone tablets of the covenant. NKJ

which had the golden censer and the ark of the covenant overlaid on all sides with gold, in which were

the golden pot that had the manna, Aaron's rod that budded, and the tablets of the covenant; CUV: 有金香爐[爐或作壇]有包金的約櫃,櫃裏有盛嗎哪的金罐,和亞倫發過芽的杖,並兩塊約版．

LZZ: 有金香壇(或譯:金香爐)和四面包金的約柜;柜裡有盛嗎哪的金罐和亞倫發過芽的杖和兩塊約版

NCV: 裡面有金香壇有全部包金的約櫃，櫃裡有盛著嗎哪的金罐、亞倫那發過芽的杖和兩塊約板。

*中文和合本（中文呂振中譯本和中文新譯本翻譯為金香壇）和 KJV 翻譯為金香爐，NIV 說

明為金香壇；為什麼會有爭議呢？很可能是因為在新約希臘文中，“θυμιατηριον”（Thumiaterion）

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這個字只出現在這個地方，是沒有辦法比較而做出翻譯的。並且，很可能是因為地點的原因會引

起我們的懷疑：在希伯來書 9：3 提到至聖所，9：4 就提到裡面的擺設。而我們根據出埃及記知

道金香壇是在聖所。所以，我們需要對比更多的希臘文而得出結論：歷代誌下 26：19 的七十士

譯本給了我們一個很好的線索。烏西雅王手拿的“香爐”（Censer）在七十士譯本中翻譯為

“θυμιατήριον”（Thumiaterion），與希伯來書 9：4 的經文使用了同一個字（在希伯來文顯示為“מקטרת”

【Mikteret】）。而後經文中出現的“香壇”（Altar），在七十士譯本中翻譯為“θυσιαστηρίου”

（Thusiasteriou），和香爐的用字比較相像。不過，讓我們多看一處的經文：以西結書的經文(8:11)

同樣支持，“θυμιατήριον”（Thumiaterion）應當是香爐的意思（在希伯來文同樣顯示為“מקטרת”

【Mikteret】）；所以，我們可以決定，在希伯來書 9：4 中的用字，應當是“金香爐”，應當是祭司

進入至聖所的時候帶入焚香的器具。所以，可以確定為:“有金香爐有包金的約櫃，櫃裡有盛嗎哪

的金罐和亞倫發過芽的杖，並兩塊約版。”

*The Greek word qumiath,rion occurs only once in the New Testament and 3 times in the

Septuagint including the Apocrypha. The word means ‘censor’ in the three OT occurrences, which

should be applied also in the present passage of the NT. KJV & CUV are correct, while NIV and RSV are

incorrect. In two passages of the NT, the Greek word is used to signify ‘censor’: Revelation 8:3,5 (e;cwn libanwto.n crusou/n ....... evpi. to. qusiasth,rion to. crusou/n to. evnw,pion tou/ qro,nou / to.n libanwto.n kai. evge,misen auvto.n evk tou/ puro.j tou/ qusiasthri,ou 另有一位天使，拿著金香爐來，站在祭壇旁邊。有

許多香賜給他，要和眾聖徒的祈禱一同獻在寶座前的金壇上。/ 天使拿著香爐，盛滿了壇上的火，倒在地

上；隨有雷轟、大聲、閃電、地震。). Among the cognate words which share the same root with qumiath,rion,

noun qumi,ama means ‘incense,’ verb qumia,w means ‘make an incense offering.’ For the ‘altar’ of both

the sacrifice and incense burning, the same Greek noun qusiasth,rion (Hebrew x;Bez>mi) is used in the

Septuagint and the NT. Cf. Exodus 30:1-9.

2 Chronicles 26:19 ~ynI©h]Koh;-~[i APå[.z:b.W ryji_q.h;l. tr<j,Þq.mi Adïy"b.W WhY"ëZI[u ‘@[;z>YIw: `tr<jo)Q.h; xB;îz>mil. l[;Þme hw"ëhy> tybeäB. ‘~ynIh]Ko)h; ynEÜp.li Axøc.mib. hx'’r>z" t[;r:C'h;w>û BGT kai. evqumw,qh Oziaj kai. evn th/| ceiri. auvtou/ to. qumiath,rion tou/ qumia,sai evn tw/| naw/| kai. evn tw/| qumwqh/nai auvto.n pro.j tou.j i`erei/j kai. h` le,pra avne,teilen evn tw/| metw,pw| auvtou/ evnanti,on tw/n i`ere,wn evn oi;kw| kuri,ou evpa,nw tou/ qusiasthri,ou tw/n qumiama,twn NIV

Uzziah, who had a censer in his hand ready to burn incense, became angry. While he was raging at

the priests in their presence before the incense altar in the LORD's temple, leprosy broke out on his

forehead.

CUV烏西雅就發怒手拿香爐要燒香.他向祭司發怒的時候在耶和華殿中香壇旁眾祭司面前額上忽然發出大痲瘋. BGT

4 Maccabees 7:11 w[sper ga.r o` path.r Aarwn tw/| qumiathri,w| kaqwplisme,noj dia. tou/ evqnoplh,qouj evpitre,cwn to.n evmpuristh.n evni,khsen a;ggelon RSV

For just as our father Aaron, armed with the censer, ran through the multitude of the people and

conquered the fiery angel,

Ezekiel 8:11 !p'øv'-!b, Why"“n>z:a]y:w> laer"f.yIû-tybe( ynEåq.ZImi vyaiä ~y[iäb.viw> `hl,([o tr<joßQ.h;-!n:)[] rt:ï[]w: Ad=y"B. ATßr>j;q.mi vyaiîw> ~h,êynEp.li ~ydIäm.[o ‘~k'AtB. dmeÛ[o BGT kai. e`bdomh,konta a;ndrej evk tw/n presbute,rwn oi;kou Israhl kai. Iezoniaj o tou/ Safan evn me,sw| auvtw/n ei`sth,kei pro. prosw,pou auvtw/n kai. e[kastoj qumiath,rion auvtou/ ei=cen evn th/| ceiri, kai. h` avtmi.j tou/ qumia,matoj avne,bainen NIV

In front of them stood seventy elders of the house of Israel, and Jaazaniah son of Shaphan was

standing among them. Each had a censer in his hand, and a fragrant cloud of incense was rising.

CUV在這些像前有以色列家的七十個長老站立沙番的兒子雅撒尼亞也站在其中.各人手拿香爐煙雲的香氣上騰.

Cf. 1Ki 8:9 約櫃裡惟有兩塊石版，就是以色列人出埃及地後，耶和華與他們立約的時候摩西在何烈

山所放的。除此以外，並無別物。

13. Spirits in Prison (1Peter 3:19-20) 那些在監獄裏的靈（彼前 3:19-20)

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1 Peter 3:18-20 o[ti kai. Cristo.j a[pax peri. amartiw/n e;paqen( di,kaioj u`pe.r avdi,kwn( i[na u`ma/j prosaga,gh| tw/| qew/| qanatwqei.j me.n sarki. zw|opoihqei.j de. pneu,mati\ 19 evn w-| kai. toi/j evn fulakh/| pneu,masin poreuqei.j evkh,ruxen(20 avpeiqh,sasi,n pote o[te avpexede,ceto h` tou/ qeou/ makroqumi,a evn h`me,raij Nw/e kataskeuazome,nhj kibwtou/ eivj h]n ovli,goi( tou/tV e;stin ovktw. yucai,( diesw,qhsan diV u[datojÅ RSV

18 For Christ also died for sins once for all, the righteous for the unrighteous, that he might bring us to

God, being put to death in the flesh but made alive in the spirit; 19 in which he went and preached to the

spirits in prison, 20 who formerly did not obey, when God's patience waited in the days of Noah, during

the building of the ark, in which a few, that is, eight persons, were saved through water.

CUV: 因基督也曾一次為罪受苦、〔受苦有古卷作受死〕就是義的代替不義的、為要引我們到 神

面前．按著肉體說他被治死．按著靈性說他復活了。19 他藉這靈、曾去傳道給那些在監獄裏的

靈聽、20 就是那從前在挪亞預備方舟、 神容忍等待的時候、不信從的人．當時進入方舟、藉

著水得救的不多、只有八個人．

LZZ: 因为基督也曾尽一次为我们的罪（有古卷作∶ 『为罪』；有古卷作『为罪替我们』）受死

（有古卷作∶ 受苦），义的替不义的，为要领我们进到上帝面前。在肉身里、他是被处死了，但

在灵里、他却得存活了。19 在灵里、他也去（或译∶ 在这种情形里他竟去）对传道给那些在监

牢里的灵宣传呢、20 对从前在挪亚的日子那些硬心不信的、宣传。当时楼船正建备着，上帝的

恒忍还切候着，进入楼船的并不多，只是八个人，由水得了救度。

NCV: 因為基督也曾一次為你們的罪死了，就是義的代替不義的，為要領你們到 神面前。就肉

體的方面說，他曾死去；就靈的方面說，他復活了；19他藉這靈也曾去向那些在監管中的靈宣講，

20他們就是挪亞建造方舟的日子、 神容忍等待的時候，那些不順從的人。當時進入方舟、藉著

水得救的人不多，只有八個。

*The underlined word (人) of CUV is not only additional but also wrong. Cf. 1Tim 3:16 (oj evfanerw,qh evn sarki,( evdikaiw,qh evn pneu,mati( w;fqh avgge,loij). 第一：在 v18 的原文中，“靈性”用字為 Puneuma，應該翻譯為“靈”。

第二：在 v19 的原文中，並沒有出現和合本翻譯的第一個“靈”，而是出現代名詞，的確是指向

靈。

第三：在 v19 的原文中，“傳道”一字為“κηρυσσω”（Keruso），在新約中多為宣告的意思；

所以這裡應當修改。

第四：在 v20 的原文中，並沒有出現和合本翻譯的第一個“人”；意思是指向 v19 中“在監獄裡

的靈”。

所以應當修改為：“18因基督也曾一次為罪受苦，就是義的代替不義的，為要引我們到神面前。

按著肉體說，他被治死；按著靈說，他復活了。19他藉這靈曾去宣告給那些在監獄裡的靈聽，20

就是那從前在挪亞預備方舟、神容忍等待的時候，那些不信從的。當時進入方舟，藉著水得救的

不多，只有八個人。”

「那些在監獄裏的靈」 (彼前三19-20)

彼前三19-20這一段經文在聖經學者中引起了很多爭論。有兩個主要爭論議題：第一、「那些

在監獄裏的靈」是雖？第二、基督曾去監獄裏做什麼？首先我們須要有正確的譯文，才能正確地

解釋經文。彼前三19-20的英文譯本一般來說沒有問題，而中文和合本的翻譯卻有嚴重錯誤。下

面我們引用彼前三18-20的英文NIV譯本來解釋：「18For Christ died for sins once for all, the righteous

for the unrighteous, to bring you to God. He was put to death in the body but made alive by the Spirit, 19

through whom also he went and preached to the spirits in prison 20

who disobeyed long ago when God

waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all,

were saved through water.」

20節裡英文關係代名詞「who」的先行詞是19節的「the spirits in prison」(那些在監獄裏的靈)

－這英文譯本不錯。從前挪亞預備方舟，神容忍等待的時候，「那些在監獄裏的靈」不信從。英

文譯本19-20節的問題不在翻譯方面，而在於解釋方面。到底「那些在監獄裏的靈」是誰？他們

是天上的「存有」嗎﹖或者他們是「人」﹖英文譯本雖然很恰當地表達了希臘原文正確的意思，

他們是誰卻仍然不太清楚。

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可是中文和合本卻已經決定了他們是誰。下面是彼前三18-20的和合本譯文：「因基督也曾一

次為罪受苦」(受苦有古卷作受死)，就是義的代替不義的，為要引我們到神面前。按著肉體說他

被治死，按著靈性說他復活了。他藉這靈，曾去傳道給那些在監獄裏的靈聽，就是那從前在挪亞

預備方舟，神容忍等待的時候，不信從的人。當時進入方舟，藉著水得救的不多，只有八個人。」。

按照和合本，下面畫線的字(人)來看，譯文很清楚，那些「在監獄裏的靈」就是人。此處沒有空

間給「其他解釋」任何機會，事實上中文和合本就是反映這種想法的解經書。

要了解「那些在監獄裏的靈」是誰，我們可在新約聖經中發現幾個線索：首先彼後二4是很

好的線索：「For if God did not spare angels when they sinned, but sent them to hell, putting them into

gloomy dungeons to be held for judgment.」(NIV)。「就是天使犯了罪，神也沒有寬容，曾把他們丟

在地獄，交在黑暗坑中，等候審判。」(猶6)也證明曾經有一些「永遠被拘留在黑暗裏的天使」

－「And the angels who did not keep their positions of authority but abandoned their own home-- these

he has kept in darkness, bound with everlasting chains for judgment on the great Day.」(NIV)，「又有

不守本位,離開自己住處的天使，主用鎖鍊把他們永遠拘留在黑暗裏，等候大日的審判。」按啟

廿7「那一千年完了，撒但必從監牢裏被釋放。」，撒但必在監牢裏被拘留一千年。同一個希臘字

(fulakh, fylake)出現在啟廿7和彼前三19。根據這些經文，把彼前三19的「那些在監獄裏的靈」

當作「人」的解釋，不但不需要，而且是錯誤的；至少在中文譯本裡面決不可加下面畫線的「人」

字。

雖然我們接受「那些在監獄裏的靈」不是「人」，而是「天上屬靈的存有」，還是不容易解釋

「曾去傳道給那些在監獄裏的靈聽」(和合本/ NIV：「he went and preached to the spirits in prison」

是什麼意思。在這裡動詞「傳道」(to preach)是希臘原文keryssw的翻譯。不同形態的動詞出現在

彼前四6「為此，就是死人也曾有福音傳給他們，要叫他們的肉體按著人受審判，他們的靈性卻

靠 神活著。」 「For this is the reason the gospel was preached even to those who are now dead, so that

they might be judged according to men in regard to the body, but live according to God in regard to the

spirit．」(NIV)，這經文也像彼前三19-20一樣，在聖經學者中引起了很多爭議。「曾有福音傳給」

(the gospel was preached )希臘原文是一個動詞，此動詞(euvaggeli,zw)的字源出於希臘文名詞

「euaggelion」，意思就是「福音」或者「好消息」。所以不可用彼前四6來解釋彼前三19中的「傳

道」(to preach)。

希臘文動詞khru,ssw 「keryssw」在新約聖經中出現過61次(馬太福音9次，馬可福音14次，

路加福音以及使徒行傳17次，保羅書信19次，彼前1次，啟示錄1次)。新約聖經中希臘文動詞

khru,ssw keryssw最普遍最基本的意思是「宣告」、「宣佈」(to declare or proclaim an event)。和合

本的「傳道」或者NIV的to preach都是不準確的翻譯。彼前四19-20的希臘原文裡，沒有動詞khru,ssw keryssw的直接受格，希臘原文只說：「基督藉這靈曾去宣告給那些在監獄裏的靈」。我們不知道

基督宣告什麼給那些「在監獄裏的靈」。我自己的推測是基督宣告：「藉著祂自己的死亡，對撒但

和不信從的那些靈來說，祂已得勝了。」。

<“The Spirits in Prison” of 1Peter 3:19-20> 1Peter 3:19-20 have caused much controversy among Bible scholars. The two major questions are

who ‘the spirits in prison’ (verse 19) are, and what Jesus did down there? First of all, a correct translation

is needed for correct interpretation of the text. A serious mistake was made in Chinese Union Version for

the text of 1Peter 3:19-20. English Versions have no problem in translating this text. Let me quote NIV

for 1Peter 3:18-20: “18 For Christ died for sins once for all, the righteous for the unrighteous, to bring you

to God. He was put to death in the body but made alive by the Spirit, 19 through whom also he went and

preached to the spirits in prison 20 who disobeyed long ago when God waited patiently in the days of

Noah while the ark was being built. In it only a few people, eight in all, were saved through water.”

The antecedent of the relative pronoun ‘who’ (verse 20) is, without doubt, ‘the spirits in prison’ of verse

19. The English translation is fine. ‘The spirits in prison disobeyed long ago when God waited patiently

in the days of Noah while the ark was being built.’ Who are ‘the spirits in prison?’ Are they celestial

beings? Or, are they human? It is not clear who they are in this English Version, even though it properly

reflects the original Greek text.

33

Chinese Union Version, however, have already decided who they were. The translation of Chinese Union

Version is as following: 因基督也曾一次為罪受苦,就是義的代替不義的, 為要引我們到神面前. 按

著肉體說他被治死. 按著靈性說他復活了. 他藉這靈,曾去傳道給那些在監獄裏的靈聽,就是那從前

在挪亞預備方舟,神容忍等待的時候,不信從的人.當時進入方舟,藉著水得救的不多,只有八個人.

As the underlined word (人) clearly shows, according to Chinese Union Version, ‘the spirits in prison’

are human. There is no other choice of interpretation. Actually, Chinese Union Version reflects many

commentaries which interpret ‘the spirits in prison’ as human.

We can look for several clues in the New Testament in order to find out who ‘the spirits in prison’

are. First of all, 2Peter 2:4 is a good clue: “For if God did not spare angels when they sinned, but sent

them to hell, putting them into gloomy dungeons to be held for judgment” (NIV). (就是天使犯了罪,神

也沒有寬容,曾把他們丟在地獄,交在黑暗坑中,等候審判.) Jude 1:6 also shows the angels who were

bound forever: “And the angels who did not keep their positions of authority but abandoned their own

home-- these he has kept in darkness, bound with everlasting chains for judgment on the great Day”

(NIV). (又有不守本位,離開自己住處的天使,主用鎖鍊把他們永遠拘留在黑暗裏,等候大日的審判.)

According to Revelation 20:7(那一千年完了,撒但必從監牢裏被釋放), Satan will be bound in ‘prison’

for one thousand years. The same Greek word (fylake) is used for ‘prison’ both in Revelation 20:7 and in

1Peter 3:19. Based on these verses, interpreting ‘the spirits in prison’ of 1Peter 3:19 as human is not only

unnecessary but also wrong. At least, the underlined word ‘人’ should not be added in the Chinese

translation.

Even though we accept that ‘the spirits in prison’ are not human but celestial and spiritual beings,

there is still difficulty regarding how to interpret the phrase ‘he went and preached to the spirits in

prison.’ The Greek word for the verb ‘to preach’ here is ‘keryssw.’ A different Greek verb is used in

1Peter 4:6, which also causes difficulty to interpreters: “For this is the reason the gospel was preached

even to those who are now dead, so that they might be judged according to men in regard to the body, but

live according to God in regard to the spirit” (NIV). ‘The gospel was preached’ is a rendering of one

Greek verb which is derived from noun ‘euaggelion’ which means ‘Gosepl’ or ‘good news.’ 1Peter 4:6,

therefore, should not be brought upon to interpret 1Peter 3:19.

The Greek word ‘keryssw’ occurs 61 times in the New Testament (9 in Matthew, 14 in Mark, 17 in

Luke and Acts, 19 in Paul, once in 1Peter, and once in Revelation). The most common and basic meaning

of ‘keryssw’ in the New Testament is ‘to declare or proclaim an event.’ It is a mistake simply to render

the term by ‘to preach.’ The rendering of this word in Chinese Union Version (傳道) is not proper.

According to the Greek text of 1Peter 3:19-20, there is no direct objective for the verb ‘keryssw.’ The text

simply says that ‘through the Spirit Christ went and proclaimed to the spirits in prison.’ We do not know

what Christ proclaimed to the spirits in prison. My guess is that Christ probably proclaimed the ‘victory’

by His own death over the disobedient spirits and the power of Satan, as well.

Jude 1:6 avgge,louj te tou.j mh. thrh,santaj th.n e`autw/n avrch.n avlla. avpolipo,ntaj to. i;dion oivkhth,rion eivj kri,sin mega,lhj h`me,raj desmoi/j avi?di,oij u`po. zo,fon teth,rhken( 又有不守本位、離開自己住處的天使，主用鎖鍊把他們永遠拘留在黑暗裡，等候大日的審判。

Jude 1:7 w`j So,doma kai. Go,morra kai. ai` peri. auvta.j po,leij to.n o[moion tro,pon tou,toij evkporneu,sasai kai. avpelqou/sai ovpi,sw sarko.j e`te,raj( pro,keintai dei/gma puro.j aivwni,ou di,khn u`pe,cousaiÅ 又如所多瑪,蛾摩拉和周圍城邑的人,也照他們一味的行淫,隨從逆性的情慾,就受永火的刑罰,作為鑑戒.

14. The 8th

Preacher of Righteousness 第八個傳義道的（彼後2:4-5)

2 Peter 2:4 Eiv ga.r o qeo.j avgge,lwn amarthsa,ntwn ouvk evfei,sato avlla. seirai/j zo,fou tartarw,saj pare,dwken eivj kri,sin throume,nouj( 5 kai. avrcai,ou ko,smou ouvk evfei,sato avlla. o;gdoon Nw/e dikaiosu,nhj kh,ruka evfu,laxen kataklusmo.n ko,smw| avsebw/n evpa,xaj( RSV

For if God did not spare the angels when they sinned, but cast them into hell and committed them to

pits of nether gloom to be kept until the judgment; 5 if he did not spare the ancient world, but preserved

Noah, a herald of righteousness, with seven other persons, when he brought a flood upon the world of the

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ungodly; NIV

5 if he did not spare the ancient world when he brought the flood on its ungodly people, but protected

Noah, a preacher of righteousness, and seven others; NKJ

5 and did not spare the ancient world, but saved Noah, one of eight people, a preacher of righteousness,

bringing in the flood on the world of the ungodly;

CUV 就是天使犯了罪、 神也沒有寬容、曾把他們丟在地獄、交在黑暗坑中、等候審判．神也沒有寬容

上古的世代、曾叫洪水臨到那不敬虔的世代、卻保護了傳義道的挪亞一家八口．

LZZ 上帝既不爱惜犯了罪的天使，反而给丢在地狱（音译∶ 鞑鞑人），送到幽冥的坑子（有古卷作∶ 链子）

里，拘留着等候审判。 他既不爱惜上古的时代，反而引进了洪水来灭不虔之人的世代，只保守着正义的

报信者第八个人挪亚。 / NCV: 神沒有姑息犯罪的天使，反而把他們丟入地獄，囚禁在幽暗的坑裡，等

候審判。神也沒有姑息上古的世界，反而使洪水臨到那不敬虔的世人，只保存了傳義道的挪亞一家八口。

*LZZ is right.

第一：在原文中並沒有“一家”。

第二：在原文中“八口”（八個），其實應當為“第八個”，這個詞是指向挪亞這個傳義道的人。

所以應當修改為： “神也沒有寬容上古的世代，曾叫洪水臨到那不敬虔的世代，卻保護了第八個

傳義道的挪亞。”

AM = Anno Mundi 世界年

<Chronology from Adam to Flood> (Genesis 1-10) Adam 0-930 AM 4001-3071 BC Gen 5:3-5

Seth 130-1042 3870-2959 Gen 5:6-8

Enosh 235-1140 3766-2860 Gen 5:9-11

Kennan 325-1235 3676-2766 Gen 5:12-14

Mahalalel 395-1290 3606-2711 Gen 5:15-17

Jared 460-1422 3541-2579 Gen 5:18-20

Enoch 622-987 3378-3013 Gen 5:21-24

Methusaleh 687-1656 3314-2345 Gen 5:25-27

Lamech 874-1651 3127-2350 Gen 5:28-31

Noah 1056-2006 2945-1995 Gen 5:32; 7:6; 9:28

Flood 1656-1657 2345-2344 Gen 7:6, 11-12; 8:3-14

*According to this chronology, Enoch and Lamech did not have chance to become the head of this

godly family, because the both left the world earlier than their fathers. Noah, therefore, is counted as the

eighth head of this family.

Chronology / Genesis 5 & 11 / AM = Anno Mundi 世界年

出生 A.M. 生子年齡 年齡 死 A.M.

亞當 0 130 930 930

塞特 130 105 912 1042

以挪士 235 90 905 1140

該南 325 70 910 1235

瑪勒列 395 65 895 1290

雅列 460 162 962 1422

以諾 622 65 365 987

瑪土撒拉 687 187 969 1656

拉麥 874 182 777 1651

挪亞 1056 500 950 2006

閃 1560 100 600 2160

15. Spiritual Funeral (1John 2:15-17) 屬靈的葬禮 (約壹 2:15-17)

35

Galatians 6:14 NIV May I never boast except in the cross of our Lord Jesus Christ, through which the

world has been crucified to me, and I to the world. / 但我斷不以別的誇口，只誇我們主耶穌基督的十字

架；因這十字架，就我而論，世界已經釘在十字架上；就世界而論，我已經釘在十字架上。

1-3. Boasting of Christians and the church

Every human has something to boast. Christians are no exception. In the past, some Jewish

Christians boasted of circumcision. This caused a major problem in the church, so that eventually Paul

through a letter to the churches of Galatia had to severely warn the Christians. Paul emphatically said, "I

will never boast except in the cross of our Lord Jesus Christ."

Today, there is a similar problem. Circumcision matters no more. However, speaking of a Christian

individual, various gift experiences, devotional life, such as prayer, fasting or Bible reading, evangelism

performance, service in the church and outside activities, the completion of the various church programs

can be a source of pride. Speaking of the church, church leaders, church membership number, a fast

growing church, church building, offering amount, mission performance, celebrities among members

can be a source of pride. We need to resolve, once again, firmly, with the Apostle Paul, "I will never

boast except in the cross of our Lord Jesus Christ."

Joint funeral on the cross

What happened through the cross so that it could be a boast? Cross is a capital punishment tool, which

painfully kills people. Paul insists that through the cross of Jesus Christ, the world has been crucified to

him, and he to the world. This sounds too radical. This happening may be called ‘a spiritual funeral,’

and even ‘a joint funeral.’ The world has died to me, and I to the world. Before we meet Jesus Christ, we were in intimate relationships with the world. Always, I was in the

world, and the world in me. But Jesus Christ, through the cross, completely broke up the relationship. By

the death of my self and the world through the cross, the relationship between me and the world became

completely separate.

2-1. What does ‘the world’ mean here?

What does Paul mean with ‘the world’ here? When ‘the world’ is understood, we can understand

this spiritual funeral. The Greek word ‘kosmos’ (= world, earth) occurs 187 times in the Greek NT,

among them 79 times in John’s Gospel alone and 23 times in the 1st Epistle of John. In John’s writings,

‘kosmos’ has been used in different meanings depending on the situation. This is the same ‘kosmos’ (=

world) that God loved so much. “For God so loved the world that he gave his one and only Son, that

whoever believes in him shall not perish but have eternal life.” (John 3:16). 神愛世人，甚至將他的獨

生子賜給他們，叫一切信他的，不至滅亡，反得永生。 But Satan is described as ‘the prince of this world’

這世界的王 (John 12:31; 14:30; 16:11).

The closest meaning of ‘the world’ of Galatians 6:14 can be found in 1 John 2:15-17. “NKJ

15 Do

not love the world or the things in the world. If anyone loves the world, the love of the Father is not in

him. 16 For all that is in the world -- the desire of the flesh, the desire of the eyes, and the pride of

life(bi,oj) -- is not of the Father but is of the world. 17 And the world is passing away, and the lust of it;

but he who does the will of God abides forever.” 1Jn 2:15 不要愛世界和世界上的事。人若愛世界，愛

父的心就不在他裡面了。16 因為凡世界上的事，就像肉體的情慾，眼目的情慾，並今生的驕傲，都不是

從父來的，乃是從世界來的。17 這世界和其上的情慾都要過去，惟獨遵行神旨意的，是永遠常存。 Apostle John gives the list of ‘the things in the world’: ‘the desire of the flesh, the desire of the

eyes, and the pride of life.’ 肉體的情慾，眼目的情慾，並今生的驕傲. These can be understood by the

temptation of Eve in the Garden of Eden.

“When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also

desirable for gaining wisdom, she took some and ate it. She also gave some to her husband, who was

with her, and he ate it.” (NIV

Genesis 3:6 於是女人見那棵樹的果子好作食物，也悅人的眼目，且是可喜

愛的，能使人有智慧，就摘下果子來吃了，又給他丈夫，他丈夫也吃了。) Satan also tested Jesus with these

three things (Luke 4:3-9).

1) The Desire of the Flesh ‘The desire of the flesh’ may be understood, in its basic sense, as ‘what human stomach/belly or

mouth desires’. “Good for food” and “Tell this stone to become bread” are related with this desire. This

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is the most basic of human needs. Our flesh needs food (water and bread) in order to stay alive. We have

to feed it every day and we work for that purpose. When we put too much emphasis on it, however, ‘the

desire of the flesh’ will lead us into sins and destruction. (KJV

Ephesians 2:3 我們從前也都在他們中間，

放縱肉體的私慾，隨著肉體和心中所喜好的去行，本為可怒之子，和別人一樣。) “Among whom also we

all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of

the mind; and were by nature the children of wrath, even as others.” (NIV

Romans 16:18 因為這樣的人

不服事我們的主基督，只服事自己的肚腹，用花言巧語誘惑那些老實人的心。) “For such people are not

serving our Lord Christ, but their own appetites (th/| e`autw/n koili,a|). By smooth talk and flattery they

deceive the minds of naive people.” (NIV

Philippians 3:19 他們的結局就是沉淪；他們的神就是自己的肚

腹。他們以自己的羞辱為榮耀，專以地上的事為念。) “Their destiny is destruction, their god is their

stomach (h` koili,a), and their glory is in their shame. Their mind is on earthly things.”

2) The Desire of the Eyes ‘The desire of the eyes’ is the lust or desire felt by the eyes. ‘The desire of the eyes’ may be best

explained as desire for money, possession, or wealth. Everyone knows that money is important in daily

lives and it is so influential in almost every sphere of life. Money is similar to God in many ways. Money

is powerful, honest, important and attractive. Money gives power, honor, pride, security, position, etc.

Money can be a great rival of God. That is why our Lord said: “No servant can serve two masters. Either

he will hate the one and love the other, or he will be devoted to the one and despise the other. You

cannot serve both God and Money.” (Luke 16:13; Matthew 6:24 Mat 6:24 「一個人不能事奉兩個主；

不是惡這個，愛那個，就是重這個，輕那個。你們不能又事奉神，又事奉瑪門（瑪門：財利的意思）。」)

Money makes those who love it crazy or blind, and finally leads many of them to destruction. “NIV

For

the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the

faith and pierced themselves with many griefs.” (1 Timothy 6:10 貪財是萬惡之根。有人貪戀錢財，就

被引誘離了真道，用許多愁苦把自己刺透了。)

3) The Pride of the earthly life The Greek word bi,oj (bios) means ‘everyday life; livelihood, property, possessions.’ The English

word ‘biology’ is derived from this Greek word. NIV’s rendering for this phrase is quite good: ‘the

boasting of what he has and does.’ Most people have things to boast of their own. From family

background, race, skin color, their country, goods of the name brand, social status, occupation, education,

fame, power, achievement, etc. can be a source of pride. All these things are earthly things and transitory.

“NIV

As for man, his days are like grass, he flourishes like a flower of the field” (Psalm 103:15 至於世

人，他的年日如草一樣。他發旺如野地的花).

2-2. What is that ‘I’ who died in the cross

Paul calls ‘himself who has been crucified in the cross’ ‘the old man’ or ‘the body of sin.’ “NKJ

knowing this, that our old man was crucified with Him, that the body of sin might be done away with,

that we should no longer be slaves of sin.” (Romans 6:6因為知道我們的舊人和他同釘十字架，使罪身

滅絕，叫我們不再作罪的奴僕). It is also called ‘the flesh’ or similar. “NKJ

And those who are Christ's

have crucified the flesh with its passions and desires.” (Galatians 5:24凡屬基督耶穌的人，是已經把肉

體連肉體的邪情私慾同釘在十字架上了。) “NKJ

Therefore put to death your members which are on the

earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry.” (Colossians

3:5 所以，要治死你們在地上的肢體，就如淫亂、污穢、邪情、惡慾，和貪婪.貪婪就與拜偶像一樣。)

Before believing Jesus, we have been living in ‘the desire of the flesh, the desire of the eyes, and

the pride of life.’ These things of the world have been crucified when we came to the Lord. A spiritual

funeral took place in the cross. So, what shall we do now?

3-1. What shall we seek after the spiritual funeral

After the spiritual funeral, we come to life as a new creation in Christ. “NIV

Therefore, if anyone is

in Christ, he is a new creation; the old has gone, the new has come!” (2 Corinthians 5:17 若有人在基

督裡，他就是新造的人，舊事已過，都變成新的了。). I hope the world be left dead for me. But the problem

is that my body still remains in the world, with which my old man is very familiar. And the world

constantly tries to come back into my body through my old man. Here's a conflict of Christians. “NIV

What a wretched man I am! Who will rescue me from this body of death?” (Romans 7:24 我真是苦啊！

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誰能救我脫離這取死的身體呢？). What then shall we do?

1) How to overcome the desire of the flesh

‘The new creation in Christ’ needs proper food – ‘the Word of God’. Let us remember what our

Lord said: (NKJ

Matthew 4:4 耶穌卻回答說：「經上記著說：人活著，不是單靠食物，乃是靠神口裡所出

的一切話。」) “Man shall not live by bread alone, but by every word that proceeds from the mouth of

God.” ‘The Word of God’ should be their daily bread for Christians. At the same time, we should walk in

the Spirit. (KJV

Galatians 5:16 我說，你們當順著聖靈而行，就不放縱肉體的情慾了。) “This I say then,

Walk in the Spirit, and ye shall not fulfil the lust of the flesh.” And let us seek that the Holy Spirit may

flow from our belly. (KJV

John 7:38-39 38 信我的人就如經上所說：『從他腹中要流出活水的江河來。』」

39 耶穌這話是指著信他之人要受聖靈說的。那時還沒有賜下聖靈來，因為耶穌尚未得著榮耀。) “He that

believeth on me, as the scripture hath said, out of his belly (evk th/j koili,aj auvtou/) shall flow rivers of

living water. But this spoke he of the Spirit, which they that believe on him should receive: for the Holy

Ghost was not yet given; because that Jesus was not yet glorified.”

2) How to overcome the desire of the eyes

The best remedy for the desire of the eyes is to be content with what we have. (NIV

Hebrews 13:5

你們存心不可貪愛錢財，要以自己所有的為足；因為主曾說：『我總不撇下你，也不丟棄你。』) “Keep

your lives free from the love of money and be content with what you have, because God has said,

"Never will I leave you; never will I forsake you.” And then let us have good eyes. In Hebrew ‘good

eye’ is an idiom which means ‘generous’, and ‘bad eye’ ‘stingy’ (Matthew 6:22-23). The more we share

or give away what we have to those who are in need, we may be able to live free from the love of money. 3) How to overcome the pride of what we have and do

Let us not boast except in the cross of our Lord Jesus Christ. “For I resolved to know nothing while

I was with you except Jesus Christ and him crucified.” (NIV

1 Corinthians 2:2因為我曾定了主意，在你

們中間不知道別的，只知道耶穌基督並他釘十字架。) “For it is we who are the circumcision, we who

worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh--” (NIV

Philippians 3:3 因為真受割禮的，乃是我們這以神的靈敬拜、在基督耶穌裡誇口、不靠著肉體的。)

3-2. Watch out the intrusion of the world

Let's take another confession of Paul. “I have been crucified with Christ and I no longer live, but

Christ lives in me. The life I live in the body, I live by faith of the Son of God, who loved me and gave

himself for me.” (NIV

Galatians 2:20 我已經與基督同釘十字架，現在活著的不再是我，乃是基督在我裡

面活著；並且我如今在肉身活著，是因信神的兒子而活；他是愛我，為我捨己。) Yes! We have to watch

out the intrusion of the world. Let us welcome Jesus to live his eternal life in my body.

16. Testimony of Jesus 耶穌的見證 閱讀、解釋、甚至翻譯聖經的人應當時時預備好放棄自我主觀意識和熟用的基督教術語。基

督徒常使用基督教術語，這些術語其實不一定是聖經裡準確的意思；很可能我們所理解的意義不

一定準確。聖經讀者若不小心，極易在閱讀時產生偏見。啟示錄中，就發現關於希臘文

marturi,a(marturia)所產生的問題。大部分英文版本將此字譯為「見證(testimony)」，這詞彙是基督

教內的普遍用法。但似乎許多基督徒將這字的意思解為「當眾述說宗教經驗，或見證神的道並耶

穌基督」。這樣看來， ‘見證’是出於信徒，而並非神或耶穌自己。這種解釋大多情況都正確，

但並非每次都正確。

在 整 本 啟 示 錄 中 查 考 希 臘 字 彙 marturi,a(marturia) 和 與 它 同 字 根 的 字 ， 如 動 詞

marture,w(martureo)、名詞 ma,rtuj(martus)、和另一名詞 martu,rion(marturion)，我們從最後一字開

始－martu,rion(marturion)。

martu,rion(marturion)這名詞在啟示錄中僅出現一次(啟 15:5)。經文如下： Kai. meta. tau/ta ei=don kai. hvnoi,gh o` nao.j th/j skhnh/j tou/ marturi,ou evn tw/| ouvranw/| (NIV

After this I looked and in heaven the temple,

that is, the tabernacle of the Testimony, was opened；和合本：此後，我看見在天上那存法櫃的殿開

了。 從五經和這節經文中可以了解，這「見證」並非是從人來，而是從神自己來的，本節聖經

38

的翻譯無誤。)

另一名詞 ma,rtuj(martus)在啟示錄出現五次(啟 1:5; 2:13; 3:14; 11:3; 17:6)，此字多被譯為「見

證人」，有兩次用來形容耶穌基督(1:5; 3:14)，另三次用來形容人(2:13; 11:3; 17:6)。這詞的翻譯沒

有任何問題，但有趣的是『耶穌也被稱為「見證人」(martus)』。

啟 1:5

kai. avpo. VIhsou/ Cristou/ o` ma,rtuj o` pisto,j o` prwto,tokoj tw/n nekrw/n…

(NIV

and from Jesus Christ, who is the faithful witness, the firstborn from the dead…..）

(和合本：並那誠實作見證的，從死裡首先復活…)

啟 2:13 … kai. evn tai/j hme,raij VAntipa/j o` ma,rtuj mou o pisto,j mou o]j avpekta,nqh parV umi/n o[pou o` satana/j katoikei/ (NIV

…even in the days of Antipas, my faithful witness, who was put to death in your city-- where Satan

lives.)

(和合本：…當我忠心的見證人安提帕在你們中間、撒但所住的地方被殺之時…)

啟 3:14 … Ta,de le,gei o avmh,n o` ma,rtuj o pisto.j kai. avlhqino,j h avrch. th/j kti,sewj tou/ qeou/ (NIV

…These are the words of the Amen, the faithful and true witness, the ruler of God's creation)

(和合本：…那為阿們的，為誠信真實見證的，在神創造萬物之上為元首的說)

啟 11:3 ...

Kai. dw,sw toi/j dusi.n ma,rtusi,n mou….

(NIV

And I will give power to my two witnesses….)

(和合本：我要使我那兩個見證人…)

啟 17:6 ...

kai. ei=don th.n gunai/ka mequ,ousan evk tou/ ai[matoj tw/n agi,wn kai. evk tou/ ai[matoj tw/n martu,rwn VIhsou/Å ……

(NIV

I saw that the woman was drunk with the blood of the saints, the blood of those who bore testimony

to Jesus.…)

(和合本：我又看見那女人喝醉了聖徒的血和為耶穌作見證之人的血…)

marture,w (martureo)為動詞形式，在啟示錄出現四次(1:2; 22:16, 18, 20)。這詞英文版本譯為

「見證(testify)」、「做見證(give testimony)」，或「警告(warn)」。所出現的四次中，兩次用來形容

耶穌(22:18, 20)，一次形容使徒約翰(1:2)，最後一次用來形容耶穌的使者(22:16)。這使者的證明

事實上是從耶穌基督而來，因為這使者是被耶穌基督差遣的，這詞的翻譯也沒有誤差。

啟 1:2 o]j evmartu,rhsen to.n lo,gon tou/ qeou/ kai. th.n marturi,an VIhsou/ Cristou/ o[sa ei=denÅ (NIV

who testifies to everything he saw-- that is, the word of God and the testimony of Jesus Christ.)

(和合本：約翰便將神的道和耶穌基督的見證，凡自己所看見的都證明出來。)

啟 22:16 V Egw. VIhsou/j e;pemya to.n a;ggelo,n mou marturh/sai u`mi/n tau/ta evpi. tai/j evkklhsi,aijÅ …

(NIV

"I, Jesus, have sent my angel to give you this testimony for the churches. …)

(和合本：我耶穌差遣我的使者為眾教會將這些事向你們證明…)

啟 22：18 Marturw/ evgw. panti. tw/| avkou,onti tou.j lo,gouj th/j profhtei,aj tou/ bibli,ou tou,tou\ …

(NIV

I warn everyone who hears the words of the prophecy of this book： …)

(和合本：我向一切聽見這書上預言的作見證…)

啟 22:20 Le,gei o marturw/n tau/ta\ nai, (e;rcomai tacu,Å …)

(NIV

He who testifies to these things says, "Yes, I am coming soon." …)

(和合本：證明這事的說：是了，我必快來…)

以上各字詞的翻譯都沒有問題，但主要要研究的是 marturi,a (marturia)這名詞。marturi,a

(marturia)這字在啟示錄出現九次(1:2, 9; 6:9; 11:7; 12:11, 17; 19:10【2x】; 20：4)，讓我們逐字來

看：

啟 1:2

39

o]j evmartu,rhsen to.n lo,gon tou/ qeou/ kai. th.n marturi,an VIhsou/ Cristou/ o[sa ei=denÅ NIV

who testifies to everything he saw-- that is, the word of God and the testimony of Jesus Christ. NKJ

who bore witness to the word of God, and to the testimony of Jesus Christ, to all things that he saw. RSV

who bore witness to the word of God and to the testimony of Jesus Christ, even to all that he saw.

CUV約翰便將神的道、和耶穌基督的見證、凡自己所看見的、都證明出來。

※「神的道」和「耶穌基督的見證」在本節經文中為平行對應的短語，所以這節經文很清楚地告

訴我們，這「見證」是由耶穌基督而來。

啟1:9 VEgw. VIwa,nnhj (o` avdelfo.j u`mw/n kai. sugkoinwno.j evn th/| qli,yei kai. basilei,a| kai. u`pomonh/| evn VIhsou/ (evgeno,mhn evn th/| nh,sw| th/| kaloume,nh| Pa,tmw| dia. to.n lo,gon tou/ qeou/ kai. th.n marturi,an VIhsou/Å NIV

I, John, your brother and companion in the suffering and kingdom and patient endurance that are ours

in Jesus, was on the island of Patmos because of the word of God and the testimony of Jesus. NKJ

…on the island that is called Patmos for the word of God and for the testimony of Jesus Christ. RSV

….. was on the island called Patmos on account of the word of God and the testimony of Jesus.

CUV 我約翰就是你們的弟兄、和你們在耶穌的患難、國度、忍耐裏一同有分。為神的道、並為

給耶穌作的見證、曾在那名叫拔摩的海島上。

※「神的道」和「耶穌基督的見證」在本節經文中為平行對應的短語，與啟1:2的情形相同。所

以這節經文很清楚地告訴我們這裡的「見證」是由耶穌基督而來。中文和合本對於「耶穌的見證」

這一短語的翻譯有誤差。

啟6:9 Kai. o[te h;noixen th.n pe,mpthn sfragi/da.(ei=don upoka,tw tou/ qusiasthri,ou ta.j yuca.j tw/n evsfagme,nwn dia. to.n lo,gon tou/ qeou/ kai. dia. th.n marturi,an h]n ei=conÅ) NIV

When he opened the fifth seal, I saw under the altar the souls of those who had been slain because of

the word of God and the testimony they had maintained NKJ

…the souls of those who had been slain for the word of God and for the testimony which they held. RSV

…the souls of those who had been slain for the word of God and for the witness they had borne;

CUV 揭開第五印的時候，我看見在祭壇底下，有為神的道，並為作見證，被殺之人的靈魂。

※ 比較與啟1:2, 9幾乎相同的平行對應經文，可得出結論－這「見證」是由耶穌基督而來。這些

人被殺，因他們持有，並且抓住耶穌基督的見證－中文和合本翻譯再次出現錯誤。

啟11:7 Kai. o[tan tele,swsin th.n marturi,an auvtw/n to. qhri,on to. avnabai/non evk th/j avbu,ssou poih,sei metV auvtw/n po,lemon kai. nikh,sei auvtou.j kai. avpoktenei/ auvtou,jÅ NIV

Now when they have finished their testimony, the beast that comes up from the Abyss will attack

them, and overpower and kill them. NKJ

When they finish their testimony, the beast that ascends out of the bottomless pit will make war

against them, overcome them, and kill them.

CUV 他們作完見證的時候，那從無底坑裡上來的獸必與他們交戰，並且得勝，把他們殺了。

※ 這是兩個見證人所給的見證。

啟12:11 kai. auvtoi. evni,khsan auvto.n dia. to. ai-ma tou/ avrni,ou kai. dia. to.n lo,gon th/j marturi,aj auvtw/n kai. ouvk hvga,phsan th.n yuch.n auvtw/n a;cri qana,touÅ NIV

They overcame him by the blood of the Lamb and by the word of their testimony; they did not love

their lives so much as to shrink from death. NKJ

"And they overcame him by the blood of the Lamb and by the word of their testimony, and they did

not love their lives to the death. RSV

And they have conquered him by the blood of the Lamb and by the word of their testimony, for they

loved not their lives even unto death.

CUV弟兄勝過他、是因羔羊的血、和自己所見證的道。他們雖至於死、也不愛惜性命。

※ 這裡所提到的見證，乍看之下會以為是從「弟兄」而來(見12:10)；但鑒於「道」和「見證」

的平行對應性，與1:2, 9; 6:9是相同的情況，這裡的「見證」十分可能也是從耶穌而來。這些人

能夠勝過撒旦，乃是因為羔羊的血和神的道，就是他們持有的耶穌基督的見證。如果以上說法正

40

確，那麼中文和合本翻譯就有誤差。

啟12:17 kai. wvrgi,sqh o` dra,kwn evpi. th/| gunaiki. kai. avph/lqen poih/sai po,lemon meta. tw/n loipw/n tou/ spe,rmatoj auvth/j tw/n throu,ntwn ta.j evntola.j tou/ qeou/ kai. evco,ntwn th.n marturi,an VIhsou/Å NIV

Then the dragon was enraged at the woman and went off to make war against the rest of her

offspring-- those who obey God's commandments and hold to the testimony of Jesus. NKJ

And the dragon was enraged with the woman, and he went to make war with the rest of her offspring,

who keep the commandments of God and have the testimony of Jesus Christ. RSV

Then …on those who keep the commandments of God and bear testimony to Jesus. And he stood on

the sand of the sea.

CUV龍向婦人發怒，去與他其餘的兒女爭戰，這兒女就是那守神誡命、為耶穌作見證的。那時

龍就站在海邊的沙上。

※ 1:2, 9; 6:9中出現的平行對應，在本節經文同樣出現。僅有的不同就是「神的誡命」代替了「神

的道」。非常清楚的，這裡的「見證」，也是從耶穌基督而來－中文和合本的翻譯是不正確的。另

外一相似的情況出現於啟14:12，那裡的「見證」被pi,stij (pistis; ‘faith’ or ‘faithfulness’/‘信心’或‘信

實’)代替－中文和合本在14:12有不錯的翻譯：‘耶穌真道’。

(啟14:12) _Wde h` u`pomonh. tw/n agi,wn evsti,n oi throu/ntej ta.j evntola.j tou/ qeou/ kai. th.n pi,stin VIhsou/Å NIV

This calls for patient endurance on the part of the saints who obey God's commandments and remain

faithful to Jesus. NKJ

…..here are those who keep the commandments of God and the faith of Jesus. RSV

… those who keep the commandments of God and the faith of Jesus.

CUV聖徒的忍耐就在此。他們是守神誡命，和耶穌真道的。

啟19:10 kai. e;pesa e;mprosqen tw/n podw/n auvtou/ proskunh/sai auvtw/|Å kai. le,gei moi\ o[ra mh,\ su,ndoulo,j sou, eivmi kai. tw/n avdelfw/n sou tw/n evco,ntwn th.n marturi,an VIhsou/\ tw/| qew/| prosku,nhsonÅ h ga.r marturi,a VIhsou/ evstin to. pneu/ma th/j profhtei,ajÅ NIV

At this I fell at his feet to worship him. But he said to me, "Do not do it! I am a fellow servant with you

and with your brothers who hold to the testimony of Jesus. Worship God! For the testimony of Jesus is

the spirit of prophecy." NKJ

…..and of your brethren who have the testimony of Jesus. Worship God! For the testimony of Jesus is

the spirit of prophecy." RSV

…..and your brethren who hold the testimony of Jesus. Worship God." For the testimony of Jesus is

the spirit of prophecy.

CUV我就俯伏在他腳前要拜他。他說，千萬不可。我和你並你那些為耶穌作見證的弟兄同是作

僕人的，你要敬拜神。因為預言中的靈意，乃是為耶穌作見證。

※ 如果這裡出現的「耶穌的見證」就是指向「預言的靈」(中文和合本‘預言中的靈意’-翻譯有錯

誤)，那麼這樣的見證就不可能來自於人；應當是從耶穌基督自己而來－中文和合本在此節的翻

譯有嚴重誤差。

啟20:4 Kai. ei=don qro,nouj kai. evka,qisan evpV auvtou.j kai. kri,ma evdo,qh auvtoi/j kai. ta.j yuca.j tw/n pepelekisme,nwn dia. th.n marturi,an VIhsou/ kai. dia. to.n lo,gon tou/ qeou/ kai. oi[tinej ouv proseku,nhsan to. qhri,on ouvde. th.n eivko,na auvtou/ ….. NIV

…..And I saw the souls of those who had been beheaded because of their testimony for Jesus and

because of the word of God. They had not worshiped the beast or his image ….. NKJ

…..the souls of those who had been beheaded for their witness to Jesus and for the word of God, ….. RSV

…the souls of those who had been beheaded for their testimony to Jesus and for the word of God,

CUV我又看見幾個寶座，也有坐在上面的，並有審判的權柄賜給他們。我又看見那些因為給耶

穌作見證，並為神之道被斬者的靈魂，和那沒有拜過獸與獸像…..

※ 之前曾經出現多次的平行對應，在本節以同樣情況出現。看來連英文譯者也忘記了這一事實。

這裡的「見證」也是從耶穌基督而來。

希臘文 marturi,a(marturia)七十士譯本的翻譯中，幾乎等同於希伯來文中的 tWd[e (edut)或 hd'[e

41

(eda)。詩篇 119 篇是一篇美麗的字母藏頭詩，詩人以每一節經文來讚美神的道。所以在 176 節經

文中，需要使用許多不同的詞彙以表達神的道；希伯來文中的 tWd[e (edut)或 hd'[e (eda)就是其中

之一。這兩個同字根的字在詩篇 119篇共出現二十一次(119:22, 24, 31, 36, 46, 59, 79, 88, 95, 99, 111,

119, 125, 129, 138, 144, 146, 152, 157, 167, 168)。英文當中它們被譯為 ‘statute’或‘testimony’(中文

翻譯大多譯為為「法度」)，這些「見證」沒有一個是從人而來，均是從神而來。

(詩119:22)

`yTir>c")n" ^yt,ädo[e yKiÞ zWb+w" hP'är>x, yl;['meâ( lG:å LXT peri,ele avpV evmou/ o;neidoj kai. evxoude,nwsin o[ti ta. martu,ria, sou evxezh,thsa NIV

Remove from me scorn and contempt, for I keep your statutes. NKJ

Remove from me reproach and contempt, For I have kept Your testimonies.

CUV求你除掉我所受的羞辱和藐視．因我遵守你的法度。

(詩119:36)

`[c;B'(-la, la;äw> ^yt,ªwOd>[e-la, yBiliâ-jh; LXT kli/non th.n kardi,an mou eivj ta. martu,ria, sou kai. mh. eivj pleonexi,an NIV

Turn my heart toward your statutes and not toward selfish gain. NKJ

Incline my heart to Your testimonies, And not to covetousness.

CUV 求你使我的心、趨向你的法度、不趨向非義之財。

每個人都能正確無誤的理解神的話，是我一生的願望，也是我一生努力的方向，盼望每個人

都喜歡讀聖經，熱愛聖經，活出聖經。

<Left Over>

11:2-16 女人蒙頭問題

1 Corinthians 11:4 pa/j avnh.r proseuco,menoj h' profhteu,wn kata. kefalh/j e;cwn kataiscu,nei th.n kefalh.n auvtou/Å

42

RSV Any man who prays or prophesies with his head covered dishonors his head,

CUV: 凡男人禱告或是講道（或譯：說預言；下同），若蒙著頭，就羞辱自己的頭；

LZZ: 凡男人禱告、或傳講神言、若覆著頭，就是侮辱他自己的頭。

NCV: 男人禱告或講道的時候，如果蒙著頭，就是羞辱自己的頭。

*Also 1 Corinthians 11:5. CUV is exegetical. Cf. Having his head covered. Literally, having a veil

(kalumma understood) down from the head (kephalês ablative after kata as with kata in Mark 5:13; Acts

27:14). It is not certain whether the Jews at this time used the tallith, "a four-corned shawl having fringes

consisting of eight threads, each knotted five times" (Vincent) as they did later. The Greeks (both men

and women) remained bareheaded in public prayer and this usage Paul commends for the men.

1 Corinthians 11:10 dia. tou/to ovfei,lei h` gunh. evxousi,an e;cein evpi. th/j kefalh/j dia. tou.j avgge,loujÅ RSV

That is why a woman ought to have a veil on her head, because of the angels. NIV

For this reason, and because of the angels, the woman ought to have a sign of authority on her head. NKJ

For this reason the woman ought to have a symbol of authority on her head, because of the angels. CUV: 因此、女人為天使的緣故、應當在頭上有服權柄的記號。

LZZ: 故此為了天使的緣故、女人應該有服權（或譯：有權柄）的象徵在頭上。

NCV: 因此，為天使的緣故，女人應當在頭上有服權柄的記號。

*CUV and many other Versions have an exegrtical addition. Cf. To have a sign of authority. He

means sêmeion exousias (symbol of authority) by exousian, but it is the sign of authority of the man over

the woman. The veil on the woman's head is the symbol of the authority that the man with the uncovered

head has over her. It is, as we see it, more a sign of subjection (hypotagês, 1Ti 2:10) than of authority.

Because of the angels. This startling phrase has caused all kinds of conjecture which may be dismissed.

It is not preachers that Paul has in mind, nor evil angels who could be tempted (Ge 6:1f.), but angels

present in worship (cf. 1Co 4:9; Ps 138:1) who would be shocked at the conduct of the women since the

angels themselves veil their faces before Jehovah (Isa 6:2). Cf. Rev 1:20.

Father’s Authority on Daughter

1 Corinthians 7:36-38 Eiv de, tij avschmonei/n evpi. th.n parqe,non auvtou/ nomi,zei( eva.n h=| u`pe,rakmoj kai. ou[twj ovfei,lei gi,nesqai( o] qe,lei poiei,tw( ouvc amarta,nei( gamei,twsanÅ 37 o]j de. e[sthken evn th/| kardi,a| auvtou/ e`drai/oj mh. e;cwn avna,gkhn( evxousi,an de. e;cei peri. tou/ ivdi,ou qelh,matoj kai. tou/to ke,kriken evn th/| ivdi,a| kardi,a|( threi/n th.n e`autou/ parqe,non( kalw/j poih,seiÅ 38 w[ste kai. o gami,zwn th.n e`autou/ parqe,non kalw/j poiei/ kai. o mh. gami,zwn krei/sson poih,seiÅ RSV

36 If any one thinks that he is not behaving properly toward his betrothed, if his passions are strong,

and it has to be, let him do as he wishes: let them marry -- it is no sin. 37 But whoever is firmly

established in his heart, being under no necessity but having his desire under control, and has determined

this in his heart, to keep her as his betrothed, he will do well. 38 So that he who marries his betrothed does

well; and he who refrains from marriage will do better. NIV

36 If anyone thinks he is acting improperly toward the virgin he is engaged to, and if she is getting

along in years and he feels he ought to marry, he should do as he wants. He is not sinning. They should

get married. 37 But the man who has settled the matter in his own mind, who is under no compulsion but

has control over his own will, and who has made up his mind not to marry the virgin-- this man also does

the right thing. 38 So then, he who marries the virgin does right, but he who does not marry her does even

better. NKJ

36 But if any man thinks he is behaving improperly toward his virgin, if she is past the flower of youth,

and thus it must be, let him do what he wishes. He does not sin; let them marry. 37 Nevertheless he who

stands steadfast in his heart, having no necessity, but has power over his own will, and has so determined

in his heart that he will keep his virgin, does well. 38 So then he who gives her in marriage does well, but

he who does not give her in marriage does better. MRD

36 But if any one thinketh that there is reproach, on account of his maiden [daughter], because she

hath passed her time, and he hath not presented her to a husband, [and] it be fitting that he present her; let

him do what he desireth, he sinneth not; let her be married. 37 But he who hath firmly determined in his

43

own mind, and nothing compelleth him, and he can act his own pleasure, and he so judgeth in his heart,

that he keep his maiden [daughter], he doeth commendably. 38 And therefore, he who presenteth his

maiden [daughter], doeth commendably; and he who presenteth not his maiden [daughter], doeth very

commendably. CUV: 若有人以為自己待他的女兒不合宜，女兒也過了年歲，事又當行，他就可隨意辦理，不算有罪，叫

二人成親就是了。37 倘若人心裏堅定，沒有不得已的事，並且由得自己作主，心裏又決定了留下女兒不

出嫁，如此行也好。38 這樣看來，叫自己的女兒出嫁是好，不叫她出嫁更是好。

LZZ: 若有人以為待自己的處女朋友不合宜；他若性欲旺盛（或譯：她若過了青春）、又該這樣成事，便

可以如愿而行，並不是犯罪；他們可以結婚。37 但若有人心裡已經立定，既沒有不得已的事，對自己的

意思又有主權，自己心裡也已決定要保守自己的處女朋友：這樣行也好。38 所以同（希臘文作『讓』字；

或謂當系『同』字的意思之誤）自己的處女朋友結婚的固然好，不同（希臘文作『讓』字；或謂當系『同』

字的意思之誤）她結婚的更好。

NCV: 如果有人認為是虧待了自己的女朋友，她也過了結婚的年齡，而他覺得應當結婚，他就可以照著自

己的意思去作，這不是犯罪；他們應該結婚。37 但如果他心裡堅決，沒有甚麼不得已的原因，又可以控

制自己的意志，決心讓女朋友持守獨身；這樣作也是好的。38 所以，那跟自己的女朋友結婚的，作得好，

那不結婚的，作得更好。（或譯：“36 如果有人認為待自己的女兒不合適，她也過了結婚的年齡，而且應

當這樣行，他就可以照著自己的意思去作，讓她們結婚，這不是犯罪。37 但如果他心裡堅定，沒有甚麼

不得已的原因，又有權作主，決心留下自己的女兒，這樣作也是好的。38 所以，那讓自己女兒出嫁的，

作得好，那不讓女兒出嫁的，作得更好。”）

*「女兒」：原文為「處女」，可譯作「女朋友」（見新譯本、現代譯本）。照後者的翻譯，則本段是討

論男女的關係，保羅對男方說，若雙方沒有獨身恩賜，就應成婚

Chronology of Acts from Pentecost till AD 70 的年表從聖靈降臨

The Resurrection, Ascension & Pentecost

Ascension of Jesus Christ

Biblical 02-28-4030 / Day 1,471,980 Weekday Friday

Gregorian May 17, 30 AD Reference Acts 1:3

Pentecost / The Coming of the Holy Spirit

Biblical 03-06-4030 / 1,471,988 days Weekday Saturday

Gregorian May 25, 30 AD Reference Acts 2

希伯來書 10:5-7 =詩篇 40:6-8

5 所以基督到世上來的時候、就說、『神阿、祭物和

禮物是你不願意的、你曾給我預備了身體．6 燔祭

和贖罪祭是你不喜歡的．7 那時我說、神阿我來了

為要照你的旨意行．我的事在經卷上已經記載了。』

6 祭物和禮物、你不喜悅．你已經開通我的耳朵．

燔祭和贖罪祭、非你所要。7 那時我說、看哪、

我來了．我的事在經卷上已經記載了。8 我的神

阿、我樂意照你的旨意行．你的律法在我心裏。

qusi,an kai. prosfora.n ouvk hvqe,lhsaj( sw/ma de. kathrti,sw moi\ olokautw,mata kai. peri. amarti,aj ouvk euvdo,khsajÅ to,te ei=pon ivdou. h[kw( evn kefali,di bibli,ou ge,graptai peri. evmou/( tou/ poih/sai o qeo.j to. qe,lhma, souÅ

qusi,an kai. prosfora.n ouvk hvqe,lhsaj wvti,a de. kathrti,sw moi olokau,twma kai. peri. amarti,aj ouvk h;|thsaj to,te ei=pon ivdou. h[kw evn kefali,di bibli,ou ge,graptai peri. evmou/ tou/ poih/sai to. qe,lhma, sou o qeo,j mou

`T'l.a'(v' al{å ha'ªj'x]w:÷ hl'îA[ yLi_ t'yrIåK' ~yIn:z>a'â T'c.p;ªx'-al{) hx'’n>miW xb;z<Ü 7

yh;äl{a/ ^ån>Acr>-tAf}[]l;( 9 `yl'([' bWtïK' rp,se©÷-tL;gIm.Bi ytiab'_-hNEhi yTir>m;a'â za'ä 8

*七十士譯本幾乎是照馬所拉逐字翻譯。‘你喜歡’ (euvdo,khsaj / NT) 和 ‘你要’ (h;|thsaj / LXX)的分

別不大，大可視為同義詞。七十士譯本的「你為我預備耳朵」(wvti,a de. kathrti,sw moi)，和馬所

44

拉的「你為我挖耳朵」（照 yLi_ t'yrIåK' ~yIn:z>a直譯）十分近似。至於新約的「你為我預備身體」(sw/ma de. kathrti,sw moi)，則令人大惑不解。LXX is almost a literal translation of MT. The difference of ‘你

喜歡’ (euvdo,khsaj / NT) from ‘你要’ (h;|thsaj / LXX) is not a big deal, because they may understood as

synonymous. The passage ‘you prepared ears for me’ (wvti,a de. kathrti,sw moi) of LXX is close to ‘you

dug ears for me’ (a literal translation of yLi_ t'yrIåK' ~yIn:z>a') of MT. Its NT reading ‘you prepared a body for

me’ (sw/ma de. kathrti,sw moi), however, is quite perplexing.