耶穌基督的信實
雅各见以扫
想请问几处圣经的问题：
1.创33 雅各见以扫，我看以扫也很丰富，不知道是不是已经原谅了雅各，想问问如何评价雅各用牛羊去示好以扫以及之后没有去以扫那里而往疏割去了的行为
2. 创34章，雅各的儿子们用暴力解决问题不对，那么作为基督徒，如果碰到这种情况，应该怎么处理呢，哈抹的儿子看起来是真心喜欢底拿，雅各的闭口不言是对的吗？
3.箴11:8 义人得脱离患难，有恶人来代替他。这是什么意思？
1.在聖經裡,以掃豫表屬血氣的,雅各是屬靈的,在地上的日子裡,神使雅各瘸了腿(創32:30毘努伊勒)之後去見以掃,好消了以掃的怒氣(若以掃沒有怒氣為何帶四百人來),但神使以掃看見雅各是個殘廢,並且一連七次俯伏在地(創33:3),才化解了以掃心中的恨, 、將雅各抱住、又摟著他的頸項與他親嘴、兩個人就哭了(創33:4).因神的應許是要將迦南地(豫表天國)賜給雅各,所以神使雅各往示劍去,沒有去西珥就是以東地(神已將西珥豫表世界賜給了以東).如今也是如此,神使我們在屬血氣的人面前看似軟弱,好逃過世人的怒氣,保守我們在他的恩典中,並指引我們當行的路,就是往迦南(天上)的路.阿們.
2.耶穌說: 要愛你們的仇敵．為那逼迫你們的禱告。 (太5:44) 雅各, 西緬和利未 (創34:5) 都作錯了,因為他們還不認識耶穌,還不知道愛.如今我們是耶穌生的,不僅認識我們的阿爸父,我們也知道什麼是愛,我們也知道當如何行.阿們.
3.哈曼(惡人)被掛在他為末底改(義人)所預備的木架(患難)上 (斯7:10) 這是神的律: 挖陷坑的、自己必掉在其中．滾石頭的、石頭必反滾在他身上。(箴26:27), 同理: 義人得脫離患難、有惡人來代替他。è惡人(世界)挖陷坑(患難) 想害義人,神必救義人脫離陷坑(患難),而使那挖坑的惡人掉在其中 (惡人來代替義人掉在其中).阿們?
大衛作事精明
大衛作事精明讓我們想到約瑟在埃及護衛長家辦事盡都順利(創39:3),也想到但以理在巴比倫辦事毫無錯誤過失(但6:4).神的兒女正如詩篇所說的:他要像一棵樹栽在溪水旁、按時候結果子、葉子也不枯乾．凡他所作的、盡都順利。 (詩1:3) 我們若是他生的,也要像他一樣,神的兒子耶穌基督向父求的沒有一樣不亨通的:你們奉我的名、無論求甚麼、我必成就、叫父因兒子得榮耀。(約14:13) 我們在主裡無論求什麼也必亨通, 但世界(埃及,巴比倫)忌妒大衛(約瑟,但以理,我們,耶穌),害怕我們(大衛,但以理,耶穌),因為正如掃羅所說的:只剩下王位沒有給他了。(撒上18:8). 是的,這世界的王害怕我們是因為他們知道:我們是那承受產業的(可12:7), 所以想害我們殺我們(可12:7-8). 我們已經藉著復活的主耶穌基督得勝有餘了,因為連死都無法轄治我們,所以這世界的王不僅懼怕,甚怕,而且更怕,因為知道自己的時候不多了(啟12:12). 阿們, 哈利路亞! 我們復活的主當大大的得榮耀,配得他選民們極大的讚美,諸天啊,你們當歌頌,天上的眾軍阿,你們當讚美,凡所有受造的,你們當敬拜,將一切的榮耀,權柄,能力,感謝,頌讚都歸給耶穌基督天上的父神.阿們,哈利路亞!
不可停止我們自己的聚會
想问一下，在希伯来书中说不可停止聚会是什么意思?
親愛的弟兄姊妹們:
不住的禱告
我想問有關禱告的問題, 許多世上的教會非常看重禱告,甚至有24小時禱告塔,但這真是神的心意嗎?禱告不是該在內室與裏面的生命對話嗎?
親愛的弟兄姊妹們:
How old was Shem when he begat Arphaxad?
"I have a question and don't know shall I stick to scuh details or not, or it might be a translation question: How old was Shem when he begat Arphaxad? in Gen 5:32, And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth. And in Gen 7:11 when flood came Noah was 600 year old. But in Gen 11:10, Shem [was] an hundred years old, and begat Arphaxad two years after the flood: Does this mean Shem only was 98 years old when flood came? But according to Gen 5:32 and 7:11, Shem should be 100 years old already. thank you."
Dear Sister:
Praise the Lord that you pay attention to details. You are right that most of translations including Chinese Union Version (和合本) and King James Version did not accurately translate Gen 11:10. So that’s why we need Faith Version (信實本):
(Faith Version) Gen 11:10 These [are] the generations of Shem: Shem begat a son at one hundred years old, and begat Arphaxad two years after the flood:
In Gen 11:10: Shem begat a son at one hundred years old: the son was Elam (Gen 10:22). Arphaxad is the 3rd son of Shem. So when Arphaxad was born, Shem was 102 years old.
Make sense now? Praise the Lord that he is faithful and makes no mistake! Amen.
闪几岁生亚法撒
“还有一点圣经细节问题，我不知道是否需要去纠结，
親愛的姊妹:
感謝主讓你能注意聖經裡的細節問題. 你說的沒錯,關於創世記11:10,許多翻譯本包括和合本及欽定
(信實本)Gen 11:10閃的後代記在下面．閃一百歲生子、洪水以後二年、生了
1 和合本譯作閃的後代記在下面．洪水以後二年、閃一百歲生了亞法撒
信實本中創世記11:10中提到:閃一百歲生子
现在清楚了吗？感谢主，在他是信实的，完全没有错误的，阿门！
女子護衛男子
想請問耶利米書31:22中提到"耶和華在地上造了一件新事,就是女子護衛男子"所指為何?女子指的是?男子指的是?
親愛的弟兄姊妹:
這裡的『護衛』原文作 bb^s* (saw-bab) )環繞的意思,如創2:11 『第一道名叫比遜、就是環繞哈腓拉全地的…』中的環繞就是saw-bab 同一個希伯來文.所以在耶31:22中『女子護衛男子』也可翻成『女子環繞男子』.這裡的環繞是四面八方的環繞,也就是包起來的意思.值得注意是,在原文中的女子hb*q@n+(nek-ya-baw)更貼切的翻譯應是女性(female)或童女(female child),而男子原文強調他的勇力,或作人子(man child).因此耶利米31:22預言,耶何華要做一件新事,就是軟弱的(女性)要包住剛強的(男性):有一童女要環繞(包起來)人子,這就是賽7:14『因此、主自己要給你們一個兆頭、必有童女懷孕生子、給他起名叫以馬內利。〔就是 神與我們同在的意思〕』
再者,在靈裡更深的含意是:女子hb*q@n+(nek-ya-baw)預表我們的肉體,是那柔弱的,羞恥的,必朽的,而男子預表那剛強的,不朽的,榮耀的,人子的靈,所以將來(現在就是了)那蒙恩的,就是我們,在我們這必朽的瓦器裡必要住進(我們的肉體要環繞,包起,懷孕)那剛強的,不朽的,榮耀的,主耶穌基督的靈,哈利路亞,阿們!主阿,求你住進我這軟弱的女子裡,求你應驗你『以馬內利』的應許,阿們!
Believe: Passive or Active?
Dear Brother: Peace in the Lord. I have few questions and would like your help to answer:
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Believe (4100, verb): in New Testament, it appears 245 times. In Gospel of John alone, “believe” appears 99 times, which is about 40% out of 245 times. In Romans, “believe” appears 21 times. But Faith (4102, noun, which is the subject of the Faith Version: Holy Bible of His Faith) occurs 242 times in New Testament. In Romans, “faith” appears 40 times. However, in Gospel of John, “faith” was not used at all. Why so?
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“Even the righteousness of God [which is] by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:” (Rom 3:22) The “believe” in this verse is active present tense. In Romans, it is frequently indicating that a man believes in active voice, for example, “Abraham believed God” (Rom 4:3) (however, in LXX Septuagint translation, “believe” is a passive voice.) From my understanding, according to the original text, the verb “believe” supposes to be in passive voice to convince the “subject” it associated. Thus Romans 10:10, kardiva/ gaVr pisteuvetai eij" dikaiosuvnh (for heart is believed unto righteousness) the verb “believe” here is passive present tense. So my question is: should a man “believe” in Christ in passive voice or in active voice? I believe that God's Holy Spirit moves a man to believe thus a passive voice. Would a active voice “believe” mean that a man was moved (passively) by Holy Spirit to believe first, then he believes “actively” afterward.
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In Romans 5:1, “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:”, the “justified” is a passive voice past tense verb (justify, 1344, verb), similarly in Romans 3:28. However, in Romans 10:10, the verb “believe” is in passive voice present tense, the “justification” becomes a noun (dikaiosuvnhn, 1343, noun). Some commentary indicated that here the “believe” is a general statement thus recommended to translate into “it is believed” (A.T.Robertson). Similar to above questions, does the “justification” also has two stages of process as “believe”: to be moved by Holy Spirit to believe (passive) to be justified (passive) then actively believe and actively justify. If so, why the “believe” in Romans 10:10 is till in passive voice?
In summary, the questions above are asking: our “believe” is a “passive” or “active” voice? our “justification” is an “action” or a “status”? From a sinner point of view, I don't think that a man can “actively” believe. Therefore I still cannot understand how can a man stay in the righteousness (if he cannot “actively” believe).
Last, when the Gospel of John mentioned that our salvation is because we believe, as I mentioned in the question 1, in Gospel of John, the verb “believe” appears only in active voice and present tense, but in Romans, the verb “believe” appears many times in passive voice. Would this indicate that the justification is through passive believe, but the salvation is through active believe? If so, then it contradicts with my 2nd question: “Abraham believed God, and it was counted unto him for righteousness” (Romans 4:3) it is active “believe” and justified.
Dear Brother,
Praise the Lord Jesus Christ that he raised us from death!
We were dead in trespasses and sins (Eph 2:1).
Would a spiritual dead person believe in Jesus?
Would a spiritual dead person praise the God?
Actually the answer shall be very simple: No.
In Romans 10:10, the solution for the “passive” believe is in Genesis 15:6.
In English or Greek, there are only three voices for a verb: active, passive and reflexive.
But in Hebrew, a verb may have seven major voices (stems). In Gen 15:6, “he believed in the LORD”, the verb “he believes” (in Hebrew pronounced as Ha_Amen) is neither “active”, nor “passive”. It is “hiphil” stem. What is “hiphil” stem? Hiphil stem (voice) means: the hidden subject causes the subject to do the same. So in Hebrew, “he believed in the LORD” it means “(Jesus believes in the LORD causes) he believed in the LORD”. Jesus is the hidden subject and Juses is the only life that believes the LORD unto death! And Jesus gave his life (faith) to “he” (the subject) to do the same which is “believes in the LORD”. Therefore, when I say “I believe in Jesus”, in Hebrew (hiphil voice) that means “(Jesus/God/Holy Spirit) causes me to believe in Jesus!”
Paul is a Jew and when he was writing kardiva/ gaVr pisteuvetai eij" dikaiosuvnh (for the heart is believed unto righteousness) in Romans 10:10, he cannot find a “hiphil” voice in Greek. Therefore, Paul used the “passive” voice of believe to indicate “hiphil” voice that “the heart is caused (by Jesus/God/Holy Spirit/His Faith) to believe unto righteousness.
A patient was dying of kidney failure. A gentleman with loving kindness was willing to give this patient his own healthy kidney. After one week of a successful operation, a doctor congratulated the patient and said: congratulations! YOUR kidney function is normal now!
I would like to ask you a question: WHOSE kidney is this?
Jesus loves us. He saw we were dead (kidney was not functioning! faith is not working! not able to believe! already dead!) in trespasses and sins. He decided to die for us on the cross and paid for our sins. He then was raised on the third day and now he gave us his own life of faith. The Faith of Jesus Christ is actually the operation of God who has raised him from the dead. His Faith thus operates in us and causes us to believe in God/Jesus/Holy Spirit. Today He tells us: YOUR faith has saved you! (Mat 9:22, Mak 10:52, Luk 8:48)
I would like to ask you the same question: WHOSE faith is this? (Whose actively “believe” in the Gospel of John?)
In the Bible, the verb “believe” is neither active nor passive, it is “hiphil” the action of the ONE who is actively saving us even up to today! He is alive! Amen.
We are currently study Romans in our weekly Bible study, welcome to join us!
人的相信究竟是被動的，還是主動的
親愛的弟兄：
主內平安，有幾個問題請您幫忙解答一下；
第一，相信(編號4100,動詞),在新約用了245次,而約翰福音用了99次,佔百分之四十.其中羅馬書用了21次；可是,信(編號4102,名詞，也就是信实本翻译的信实，羅馬書用了40次),新約用了242次,而約翰福音卻一次都沒有用.这说明了什么问题？
第二，就是神的義，藉著耶穌基督的信實加給一切相信的人，羅馬書3；22，這裡的相信是現在時，主動語態，在羅馬書像這樣講到人的相信時很多都是用這種主動語態，比如4:3講到亞伯拉罕信神，（注意七十士译本这里是被动语态）而相信這個動詞在原文本身就用勸信，說服的意思，那麼應該是被動。而羅馬書10:10：因為人心裡相信，就可以稱義，這裡的相信卻是現在時，被動語態，那麼人的相信究竟是被動的，還是主動的？我相信神的靈感動人相信的時候，人是被動的，那麼這種主動的相信是不是之後的相信呢？
第三，羅馬書5；1我們因信實稱義，這裡是一個簡單過去式的被動語態，這裡的稱義是動詞編號1344，羅馬書3；28也是同樣的情況。而羅馬書10:10，這裡的相信也是被動，卻是現在時，而稱義卻是名詞，編號1343，有解经书说這裡並非專指某一個特殊的人，應當翻譯為：it is believed A.T.Robertson
和上面的問題類似，是不是這種稱義在變動之中，先是在被動的相信中被主稱為義。而後卻是成了一種義的品質，所以就成了現在的狀態？另外這裡的動詞相信為什麼還是被動的呢？
以上兩個問題的關鍵是，我們的相信究竟的是被動還是主動，我們的稱義，是一個動作的還是一種狀態？從人的軟弱一面而言，我不大認為人可以主動相信。所以我還是不大明白，人怎麼可以一直在義的裡面？羅10:10
最後，約翰福音講到人的得救，是因著相信，就是我第一個問題提到的，約翰福音都是動詞的相信，並且是主動，而羅馬書那裡有多次講到被動的相信，我的意思的是不是人稱義是被動的相信，而得救卻是主動的相信，那麼和第二個問題又矛盾，亞伯拉罕信神，並且稱為義，這裡明明是主動的相信.
親愛的弟兄:
Today
Psalm 2:7 I will proclaim the decree of the LORD: He said to me, "You are my Son; today I have begotten you.”
Dear Brothers and Sisters, when the LORD said to our Lord Jesus Christ “You are my Son; Today I have begotten you.” in this verse which date is “Today”? Monday? Tuesday?…. Saturday? Sunday? a day in the past? Or a day in the future?
Hebrews 4:6-7 It still remains that some will enter that rest, and those who formerly had the gospel preached to them did not go in, because of their disobedience. Therefore God again set a certain day, calling it Today, when a long time later he spoke through David, as was said before: "Today, if you hear his voice, do not harden your hearts."
In the old testament, God made a covenant with Israel through the observance of Sabbath day (Exo 20:8) in order to save them from their own labor and burden to enter His rest to be saved. But Israel did not obey His word (gospel), therefore they cannot enter His rest (salvation). The law of seventh day Sabbath failed. There is no not even one entering His rest (salvation) through observing the law of Sabbath. Therefore God again for his mercy set a certain day for His beloved children to enter His rest to be saved. Which date is that “certain day”? God calls it “Today”, he said: "Today, if you hear his voice, do not harden your hearts." (Psm 95:7-8) Dear Brothers and Sisters, if Today we hear his voice, and are cut to the heart (Act 2:37), then we shall not harden our hearts, let's rest our own work, obediently enter His rest. Today we shall be born again from Holy Spirit and become His son.
Our God is God of Today. He said “I am who I am”(Exo 3:14). “I am” in the original text is not only the present tense but also the present progressive tense. In the Lord Jesus Christ, there is no past tense: Therefore, if anyone is in Christ, the new creation has come: The old has gone. The new is here! (2Co 5:17) In the Lord Jesus Christ, there is no future tense: Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own. (Mat 6:34) In the Lord Jesus Christ, there is only Today Now: Jesus answered him, “Truely I tell you, today you will be with me in paradise.” (Luk 23:43)
Dear Brothers and Sisters, today let us call upon the name of our saviour Jesus Christ who loves us to the end and died for us unto the cross, now let us pray to Him to give us the life of resurrection. For he says, “In the time of my favor I heard you, and in the day of salvation I helped you.” I tell you, now is the time of God's favor, now is the day of salvation. (2Co 6:2) Oh, Lord, if you are willing, then Today I am able to rest my own work, and Now I am able to enter your rest. May you hear my voice, Oh, Lord, may you speak to me according to your promise: "You are my Son; Today I have begotten you.” Amen! Hallelujah! Thank you, Abba, Father.
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