19 英翻中 Genesis 9:1–17 To LIFE! To LIFE! 創世記9:1–17 活著! 活著! 27/3/2025
Chapter 10 第 10 章 Genesis 9:1–17 創 9:1-17 TO LIFE! TO LIFE! 復活！生活！ To Life” is one of the happiest songs in Fiddler on the Roof, the musical that dramatizes Jewish life in the little village of Anatevka. 《屋頂上的提琴手》是音樂劇《屋頂上的提琴手》中最快樂的歌曲之一，這部音樂劇描繪了阿納特夫卡小村莊的猶太人生活。 The milkman Tevye and his neighbors were defenseless, poor, and unsure of their future in czarist Russia, yet they still celebrated life as a joyful gift from a generous God. Whether it was the announcement of an engagement, the birth of a baby, or even the arrival of a sewing machine, the humble residents of Anatevka found reasons to give thanks for the blessings of life. 送奶工特維耶和他的鄰居在沙皇俄羅斯手無寸鐵、貧窮且對自己的未來充滿不確定性，但他們仍然慶祝生活，將其視為慷慨的上帝賜予的快樂禮物。無論是訂婚的宣布、嬰兒的出生，甚至是縫紉機的到來，阿納特夫卡的卑微居民都找到了感恩的理由。 In this paragraph (Gen. 9:1–17), God addressed the eight survivors of the flood and gave them instructions concerning four areas of life. Though given initially to Noah and his family, these instructions apply to all people in all ages and all places. They are permanent ordinances from God for all humanity, and they must not be ignored or altered. Life is precious, and it must be handled with care. 在這一段（創世記 9：1-17）中，上帝向洪水的八位倖存者，提出了有關生活的四個方面的指示，雖然這些指示最初是向諾亞和他的家人發出的，但它們不能被忽視的所有時代和所有地方的地方，它們是所有人類的法令，不能對人類的家庭改變。生命寶貴，必須用心處理。 Multiplying life (9:1, 7) 繁衍生命（9:1, 7） When Noah came out of the ark, he was like a “second Adam” about to usher in a new beginning on earth for the human race. Faith in the Lord had saved Noah and his household from destruction, and his three sons would repopulate the whole earth (v. 18). 當諾亞走出方舟時，他就像“第二個亞當”，即將為人類在地球上帶來一個新的開始。對主的信心使挪亞和他的家人免遭毀滅，他的三個兒子也使全地繁衍生息（18節）。 God had told Adam and Eve to “be fruitful, and multiply, and fill the earth” (1:28), and He repeated that mandate twice to Noah and his family (9:1, 7). All of Noah’s descendants were important to the plan of God, but especially the line of Shem. From that line Abraham would be born, the man God chose to found the Jewish nation. From that nation would come the Redeemer who would fulfill 3:15 and crush the ser pent’s head. 上帝吩咐亞當和夏娃「要生養眾多，遍滿地面」（1:28），並且他兩次向挪亞和他的家人重複了這個命令（9:1, 7）。挪亞的所有後裔對神的計畫都很重要，特別是閃的後裔。亞伯拉罕從此誕生，他是上帝選擇建立猶太民族的人。救贖主將從那個國家出來，祂將應驗 3:15 並壓碎蛇的頭。 In Scripture, children are described as a blessing, not a curse, and to have many children and grandchildren was evidence of the favor of God (Gen. 24:60; Ps. 127:3–5; 128:3–4). God promised Abraham that his descendants would be as the stars of the sky and the sand of the sea (Gen. 15:5; 22:17), and the patriarchs invoked the blessing of fruitfulness on their heirs (28:3; 35:11; 48:4). The Lord covenanted with Israel to give them many children if the nation would obey His laws (Lev. 26:9; Deut. 7:13). 在聖經中，孩子被描述為祝福，而不是詛咒，並且擁有許多子孫是上帝恩待的證據（創世記 24:60；詩篇 127:3-5；128:3-4）。上帝應許亞伯拉罕，祂的後裔將像天上的星、海邊的沙那樣多（創 15:5；22:17），族長們祈求他們的子孫多子多孫（28:3；35:11；48:4）。主與以色列立約，如果以色列人遵守祂的律法，祂就賜給他們許多子孫（利 26:9；申 7:13）。 Many people today don’t seem to have that attitude toward children. Starting with the Revolutionary War, in nearly 200 years of American history, 1,200,000 military personnel have been killed in nine major wars. But in one year in the United States, 1,600,000 babies are legally aborted.1 In biblical times, Jewish couples wouldn’t have considered aborting a child, no matter how difficult their circumstances or meager their resources. Life was God’s gift and children were a heritage from the Lord, treasures to be protected and invested for His glory. 今天的許多人似乎對孩子沒有這種態度。從獨立戰爭開始，在美國近200年的歷史中，有120萬軍人在九次重大戰爭中喪生。但在美國，一年內有 1,600,000 名嬰兒被合法墮胎。 1 在聖經時代，猶太夫婦不會考慮墮胎，無論他們的處境多麼困難或資源多麼貧乏。生命是上帝的禮物，孩子是上帝的遺產，是為了上帝的榮耀而受到保護和投資的寶藏。
當上帝將亞當和夏娃安置在他們的花園之家時，他給了他們水果和植物來吃（創世記 1:29；2:9、16）；但洪水過後，他擴大了人類的飲食範圍，包括了肉類。亞當和夏娃所享有的自然和諧現在已經消失，因為諾亞和他的家人對動物生命沒有「統治權」（1:26, 28）。現在動物們會害怕人類並想盡辦法逃避死亡的威脅。由於大多數動物的繁殖速度很快，幼崽成熟得也很快，因此這些野獸很容易就會侵占人類的族群。所以上帝把人類的恐懼放在動物身上。該隱是個農民，亞伯是個牧羊人，但諾亞和他的兒子們現在是獵人。
Sustaining life (9:2–4) 維持生命 (9:2-4) A survey taken in 1900 revealed that people felt they needed seventy-two things in order to function nor mally and be content. Fifty years later, in a similar survey, the total came to nearly 500 things! But the Bible lists only two: “And having food and clothing, with these we shall be content” (1 Tim. 6:8 nkjv). 1900 年進行的一項調查顯示，人們認為他們需要七十二樣東西才能正常運作並感到滿足。五十年後，在類似的調查中，總共來到了將近五百件事！但聖經只列了兩點：「並且有食物和衣服，我們就知足了」（提摩太前書 6:8 新欽定版）。 In the Sermon on the Mount, Jesus taught the same truth when He spoke about the birds and the flowers (Matt. 6:24–34). If the heavenly Father clothes the flowers with beauty and gives the birds their food, surely He will provide food and raiment for His own dearly loved children. “For your heavenly Father knows that you need all these things” (v. 32 nkjv). 在登山寶訓中，耶穌談到鳥類和花朵時也教導了同樣的真理（太 6:24-34）。如果天父為花朵穿上美麗的衣服，為鳥兒提供食物，祂一定會為祂心愛的孩子們提供食物和衣服。 「因為你們用的這一切東西，你們的天父是知道的」（32節 新欽定版）。 When God established Adam and Eve in their gar den home, He gave them fruit and plants to eat (Gen. 1:29; 2:9, 16); but after the flood, He expanded the human diet to include meat. The harmony in nature that Adam and Eve had enjoyed was now gone, for Noah and his family didn’t have “dominion” over animal life (1:26, 28). Now the animals would fear humans and do everything possible to escape the threat of death. Since most animals reproduce rapidly and their young mature quickly, the beasts could easily overrun the human population; so God put the fear of humans into the animals. Cain was a farmer, Abel was a shepherd, but Noah and his sons were now hunters. 當上帝將亞當和夏娃安置在他們的花園之家時，他給了他們水果和植物來吃（創世記 1:29；2:9、16）；但洪水過後，他擴大了人類的飲食範圍，包括了肉類。亞當和夏娃所享有的自然和諧現在已經消失，因為諾亞和他的家人對動物生命沒有「統治權」（1:26, 28）。現在動物們會害怕人類並想盡辦法逃避死亡的威脅。由於大多數動物的繁殖速度很快，幼崽成熟得也很快，因此這些野獸很容易就會侵占人類的族群。所以上帝把人類的恐懼放在動物身上。該隱是個農民，亞伯是個牧羊人，但諾亞和他的兒子們現在是獵人。 However, God put one restriction on the eating of animal flesh: the meat must be free of blood (9:4). God stated concisely to Noah what He later elaborated through Moses: the life is in the blood, and the life must be respected, even if you’re butchering an animal to eat at a feast. (See Lev. 3:17; 7:26–27; 17:10–14; 19:26; Deut. 12:16, 23–25; 15:23.) 2 In this restriction, God revealed again His concern for animal life. The life is in the blood, and that life comes from God and should be respected. Furthermore, the blood of animals would be important in most of the Mosaic sacrifices, so the blood must be treated with reverence. 然而，神對吃動物肉有一項限制：肉必須不含血（9:4）。上帝向諾亞簡潔地闡述了他後來透過摩西闡述的內容：生命就在血液中，生命必須受到尊重，即使你在宴會上宰殺動物。 （參考利未記 3：17；7：26-27；17：10-14；19：26；申命記 12：16、23-25；15：23。）2 在這一限制中，上帝再次表明了他對動物生命的關心。生命在血液中，生命來自上帝，應該受到尊重。此外，動物的血在大多數馬賽克祭祀中都很重要，因此必須尊重動物的血。 Jesus taught that it was permissible to eat all foods (Mark 7:1–23), and both Peter (Acts 10) and Paul (1 Tim. 4:3–4; Col. 2:16) reaffirmed this truth. However, the early church still faced disagreements over diets (Rom. 14:1—15:7). To keep Gentile believers from offending Jewish believers or seekers, the early Christians were advised not to be careless about the eating of meat (Acts 15:19–21, 24–29). 3 Paul’s counsel was: receive one another, love one another, do nothing to make one another stumble, and seek to build one another up in the faith. The approach was love; the goal was maturity. 耶穌教導說，吃所有的食物都是可以的（馬可福音 7：1-23），彼得（使徒行傳 10）和保羅（提摩太前書 4：3-4；歌羅西書 2：16）都重申了這一真理。然而，早期教會仍面臨飲食上的分歧（羅馬書14:1—15:7）。為了防止外邦信徒得罪猶太信徒或尋求者，早期基督徒被建議不要粗心地吃肉（使徒行傳 15:19-21, 24-29）。 3 保羅的勸告是：彼此接納，彼此相愛，不要做任何使彼此跌倒的事，並努力在信心上建立彼此。這種方法就是愛；目標是成熟。
Protecting life (9:5–6) 保護生命（9:5-6） From instructing Noah about the shedding of animal blood, the Lord proceeded to discuss an even more important topic: the shedding of human blood. Thus far, mankind didn’t have a very good track record when it came to caring for one another. Cain had killed his brother Abel (4:8), Lamech had killed a young man and bragged about it (vv. 23–24), and the earth had been filled with all kinds of violence (6:11, 13). God had put the fear of humans into the animals, but now He had to put the fear of God into the humans lest they destroy one another! Those who kill their fellow human beings will have to answer to God for their deeds, for men and women are made in the image of God. 4 To attack a human being is to attack God, and the Lord will bring judgment on the offender. All life is the gift of God, and to take away life means to take the place of God. The Lord gives life and He alone has the right to authorize taking it away (Job 1:21). 主從教導挪亞有關動物流血的事開始，接著討論一個更重要的主題：人類流血。到目前為止，人類在互相照顧方面還沒有很好的記錄。該隱殺了他的兄弟亞伯（4:8），拉麥殺了一個年輕人並以此誇耀（23-24節），地上充滿了各種暴力（6:11, 13）。上帝已經把對人類的敬畏放在了動物身上，但現在祂必須把對的祂的敬畏放在人類身上，免得他們互相殘殺！那些殺害人類同胞的人必須為他們的行為向上帝負責，因為男人和女人都是按照上帝的形象創造的。 4 攻擊人就是攻擊上帝，主必對犯罪者施行審判。一切生命都是祂的恩賜，奪走生命意味著取代上帝。主賜生命，也只有祂有權授權奪走生命（約伯記 1:21）。 But how did God arrange to punish murderers and see that justice is done and the law upheld? He established human government on the earth and in so doing shared with mankind the awesome power of taking human life. That’s the import of God’s mandate in Genesis 9:6. Human government and capital punishment go together, as Paul explains in Romans 13:1–7. Government authorities carry the sword and have the right to use it. 但上帝是如何安排懲罰殺人犯, 並確保正義得以伸張、法律得到維護的呢？祂在地球上建立了人類政府，並以此與人類分享了奪取人類生命的可怕力量。這就是創世記 9 章 6 節中祂命令的重要性。正如保羅在羅馬書 13章1至7等節所解釋的，人類政府和死刑是相輔相成的。政府當局擁有這把劍並有權使用它。 Under Old Testament law there was no police force as we know it. If a murder was committed, it was up to the family of the victim to find the culprit and bring him to justice. There’s a difference between murder and involuntary manslaughter (Ex. 21:12–14), so the Lord instructed the nation of Israel to establish six cities of refuge to which an accused murderer could flee for safety (Num. 35:6–34; Deut. 19:1–13). The elders of the city would protect the accused until the case could be investigated, and if the accused was found guilty, the family of the deceased could proceed with the execution. Since the murderer had shed blood, the murderer’s blood must be shed. 根據舊約法律，不存在我們所知的警察部隊。如果發生謀殺，受害者的家人必須找到兇手並將其繩之以法。謀殺和過失殺人是有區別的（出 21:12-14），因此主指示以色列國建立六座避難城，被指控的殺人犯可以逃到其中尋求安全（民數記 35:6-34；申命記 19:1-13）。城市的長老會保護被告，直到案件調查完畢，如果被告被判有罪，死者家屬就可以繼續執行死刑。兇手既然流了血，就必須流兇手的血。 Government was established by God because the human heart is evil (Gen. 6:5) and the fear of punishment can help to restrain would-be lawbreakers. The law can restrain but it can’t regenerate; only the grace of God can change the human heart (Jer. 31:31–34; Heb. 8:7–13). But if individuals, families, or groups were allowed to deal with offenders in their own way, society would be in a state of constant chaos. Human government has its weaknesses and limitations, but government is better than anarchy and people doing what’s right in their own eyes (Judg. 17:6; 18:1; 19:1; 21:25). 5 政府是上帝設立的，因為人心是邪惡的（創 6:5），而對懲罰的恐懼有助於抑制潛在的違法者。律法可以約束，但不能再生；只有神的恩典才能改變人心（耶利米書 31：31-34；希伯來書 8：7-13）。但如果允許個人、家庭或團體以自己的方式對待罪犯，社會就會陷入持續的混亂狀態。人類政府有其弱點和局限性，但政府比無政府狀態和人們做自己認為正確的事情要好（士師記17:6；18:1；19:1；21:25）。 5 God ordained and established three institutions on this earth: marriage and the family (Gen. 1:26–28; 2:18–25), human government (9:5–6), and the church (Matt. 16:13–19; Acts 2). Each has its sphere of responsibility and one can’t substitute for the other. The church wields the sword of the Spirit (Heb. 4:12), not the sword of justice (Rom. 13:4; John 18:36), but if the government interferes with matters of Christian conscience, believers have the right to disobey (Acts 4:18–20). 上帝在地球上已命定並建立了三個機構：婚姻和家庭（創世記 1：26-28；2：18-25）、人類政府（9：5-6）和教會（太 16：13-19；使徒行傳 2）。每個人都有自己的職責範圍，不能取代另一個人。教會揮舞著聖靈的劍（希伯來書4:12），而不是正義的劍（羅馬書13:4；約翰福音18:36），但如果政府乾涉基督徒的良心問題，信徒有權不服從（使徒行傳4:18-20）。 Opponents of capital punishment ask, “Does capi tal punishment deter crime?” But does any law determine, including parking laws and speed laws? Perhaps not as much as we’d desire, but the punishment of offenders does help society to honor law and justice. Nobody knows how many people learn about convictions and think twice before they disobey the law. The law also helps to protect and compensate innocent people who are victims of lawless behavior. 反對死刑的人問：「死刑能嚇阻犯罪嗎？」但有任何法律可以決定嗎，包括停車法和速度法？也許沒有我們想要的那麼多，但對罪犯的懲罰確實有助於社會尊重法律和正義。沒有人知道有多少人了解定罪並在違法之前三思。該法律也有助於保護和賠償非法行為受害者的無辜者。 Not everything that’s legal is biblical. Regardless of what philosophers, parliaments, and courts may say, God’s mandate of capital punishment begins with “whoever.” It was given by God to be respected and obeyed by all people. 並非所有合法的事都符合聖經。不管哲學家、議會和法院怎麼說，上帝對死刑的命令始於「任何人」。它是上帝賦予所有人都得尊重和服從的。
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