3 英翻中 Genesis 4 創世記4 8/3/2025

3 英翻中                                  Genesis 4                                  創世記4                          8/3/2025

CHAPTER TWO  第二章                                                                                                                            Genesis 1  創世記 1 

WHEN GOD SPEAKS, SOMETHING HAPPENS    當上帝說話時，就會有事情發生 

Some people call the president of the United States “the most powerful leader in the world,” but more than one former president would disagree. Ex presidents have confessed that their executive orders weren’t always obeyed and that there wasn’t much they could do about it.                                                有些人稱美國總統為“世界上最有權勢的領導人”，但不止一位前總統不同意。前總統都承認，他們的行政命令並不總是得到遵守，而且他們對此無能為力。                                                                    For example, during President Nixon’s first term in office, he ordered the removal of some ugly temporary buildings on the mall, eyesores that had been there since the World War I era, but it took many months before the order was obeyed. When journalists began writing about “the imperial presidency,” Nixon called the whole idea “ludicrous.” 1 Presidents may speak and sign official orders, but that’s no guarantee that any thing will happen.                                                                                                 例如，尼克森總統在第一任期下令拆除商場上一些醜陋的臨時建築，這些建築自第一次世界大戰以來一直存在，但花了好幾個月的時間才執行。當記者開始談論「帝國總統」時，尼克森稱整個想法「荒謬」。  總統可能會發表演說並簽署官方命令，但這並不能保證任何事情都會發生。                                                                                                                                                                      However, when God speaks, something happens! “For He spoke, and it was done; He commanded, and it stood fast” (Ps. 33:9 nkjv). When you consider the acts of God recorded in Genesis 1, you can’t help but bow in reverent worship, for His creative acts reveal a God of power and wisdom whose word carries authority.                                                                                                                                 然而，當上帝說話時，事情就發生了！ 「因為祂說，事就成就；祂一吩咐，事就立定」（詩篇 33:9 新欽定版）。當你思想創世記第一章所記載的神的作為時，你會情不自禁地低頭敬拜，因為他創造的作為彰顯了一位有能力和智慧的神，他的話語帶著權柄。                                              God creates (1:1–2) .  Three books of the Bible open with “beginnings”: Gen. 1:1; Mark 1:1; and John 1:1. Each of these beginnings is important. “In the beginning was the Word” (John 1:1) takes us into eternity past when Jesus Christ, the living Word of God, existed as the eternal Son of God. John wasn’t suggesting that Jesus had a beginning. Jesus Christ is the eternal Son of God who existed before all things because He made all things (John 1:3; Col. 1:16–17; Heb. 1:2). Therefore, John’s “beginning” antedates Genesis 1:1.2 .                                                                                                                                         上帝創造 (1:1-2).  聖經的三卷書都以「開端」開頭：創 1:1；馬可福音 1:1；和約翰福音 1:1。每一個開始都很重要。 「太初有道」（約翰福音 1：1）將我們帶入永恆的過去，那時耶穌基督，上帝的活話，作為祂永恆兒子而存在。約翰並不是說耶穌有一個開始。耶穌基督是上帝永恆的兒子，祂在萬物之前就存在了，因為祂創造了萬物（約翰福音 1:3；歌羅西書 1:16-17；希伯來書 1:2）。因此，約翰福音的「開頭」早於創世記 1:1.2.                                                                     The gospel of Mark opens with, “The beginning of the gospel of Jesus Christ, the Son of God.” The message of the gospel didn’t start with the ministry of John the Baptist, because the good news of God’s grace was announced in Genesis 3:15. As Hebrews 11 bears wit ness, God’s promise was believed by people throughout Old Testament history, and those who believed were saved. (See Gal. 3:1–9 and Rom. 4.) The ministry of John the Baptist, the forerunner of Jesus, was the beginning of the proclamation of the message concern ing Jesus Christ of Nazareth (see Acts 1:21–22 and 10:37).                      馬可福音的開頭是「上帝的兒子耶穌基督福音的開頭」。 福音聖人的信息並不是從施洗約翰的事工開始的，因為祂恩典的好消息是在創世記3:15中宣告的。正如希伯來書第 11 章所見證的，在整個舊約歷史中，上帝的應許都為人們所相信，並且那些相信的人都得救了。 （參考加拉太書 3：1-9 和羅馬書 4。）耶穌的先驅施洗約翰的事工是宣講有關拿撒勒人耶穌基督信息的開始（參考使徒行傳 1：21-22 和 10：37）。                                                                                                 “In the beginning God created the heaven and the earth” (Gen. 1:1) refers to the dateless past when God brought the universe into existence out of nothing (Ps. 33:6; Rom. 4:17; Heb. 1:3). 3 Genesis 1:1–2 is the declaration that God created the universe; the detailed explanation of the six days of God’s creative work is given in the rest of the chapter.                                                                                                   「起初上帝創造天地」（創 1:1）指的是神從無到有創造宇宙的永恆過去（詩篇 33:6；羅馬書 4:17；希伯來書 1:3）。 3  本章的其餘部分給出了上帝六天創造工作的詳細解釋。                               Thirty–two times in this chapter, this creative God is called Elohim, a Hebrew word that emphasizes His majesty and power. (The covenant name “Jehovah” appears for the first time in Gen. 2:4.) Elohim is a plu ral noun that is consistently used in connection with singular verbs and adjectives. (Hebrew tenses are singular, dual, or plural.) Some think that this plural form is what grammarians call the “plural of majesty,” or it might also be a hint that God exists in three persons. In Scripture, Creation is attributed to the Father (Acts 4:24) and to the Son (John 1:1–3) and to the Holy Spirit (Ps. 104:30).               在這一章中，這位富有創造力的上帝有三十二次被稱為耶洛因（Elohim），耶洛因是希伯來詞，強調祂的威嚴和力量。 （盟約名稱「耶和華」首次出現在創世記 2:4 中。）耶洛因是一個複數名詞，始終與單數動詞和形容詞連用。 （希伯來語時態有單數、雙數或複數之分。）有些人認為這種複數形式就是語法學家所說的 “威嚴複數”，或者也可能暗示上帝以三個位格存在。在聖經中，創造被歸因於聖父（使徒行傳 4：24）、聖子（約翰福音 1：1-3）和聖靈（詩篇 104：30）。                                                                                                                                                      Elohim reveals His power by creating everything by merely speaking the word. Matter is not eternal; it began when God spoke everything into existence (Eph. 3:9; Col. 1:16; Rev. 4:11; 5:13). Scripture doesn’t reveal why God chose to start His creative work with a chaotic mass that was dark, formless, and empty,4 but the Holy Spirit, brooding over the waters, 5 would bring order out of chaos and beauty and fullness out of emptiness. 6 He can still do that today with the lives of all who will yield to Him.                                                                                                                                                                     耶洛因(Elohim)啟示出話語就創造了一切，從而揭示了祂的力量。物質不是永恆的；物質開始於祂用話語創造一切（弗 3:9；西  1:16；啟 4:11；5:13）。聖經並沒有揭示為什麼上帝選擇從黑暗、無形、空虛的混亂物質開始祂的創造工作，4  但是聖靈在水面上運行，5  可以從混亂中帶來秩序，從空虛中帶來美麗和充實。 6  上帝今天仍然可以用所有願意對屈服祂的人生命來做到這一點。                                                                                                                                                         The nations that surrounded the people of Israel had ancient traditions that “explained” the origin of the universe and humankind. These myths involved mon sters that battled in deep oceans and gods who fought 14 Genesis 1 battles to bring the universe into being. But the simple account in Genesis presents us with one God who alone created all things and is still in control of His cre ation. Had the Jewish people paid close attention to what Moses wrote, they would never have worshipped the idols of their pagan neighbors.                                                                                                                                            以色列人民周圍的國家有著「解釋」宇宙和人類起源的古老傳統。這些神話涉及在深海中戰鬥的怪物和為創造宇宙而進行的 14 場創世紀 1 戰鬥的諸神。但創世記中的簡單記載向我們展示了一位上帝，祂獨自創造了萬物，並且仍然掌管著祂的創造。如果猶太人密切注意摩西所寫的內容，他們就永遠不會崇拜異教鄰居的偶像。創世記1章 1到2節是說明上帝創造宇宙的其餘部分給出了上帝六天創造工作的詳細解釋。                                                                                                        Thirty–two times in this chapter, this creative God is called Elohim, a Hebrew word that emphasizes His majesty and power. (The covenant name “Jehovah” appears for the first time in Gen. 2:4.) Elohim is a plu ral noun that is consistently used in connection with singular verbs and adjectives. (Hebrew tenses are singular, dual, or plural.) Some think that this plural form is what grammarians call the “plural of majesty,” or it might also be a hint that God exists in three persons. In Scripture, Creation is attributed to the Father (Acts 4:24) and to the Son (John 1:1–3) and to the Holy Spirit (Ps. 104:30).               在這一章中，這位富有創造力的上帝有三十二次被稱為耶洛因（Elohim），耶洛因是希伯來詞，強調祂的威嚴和力量。 （盟約名稱「耶和華」首次出現在創世記 2:4 中。）耶洛因是一個複數名詞，始終與單數動詞和形容詞連用。 （希伯來語時態有單數、雙數或複數之分。）有些人認為這種複數形式就是語法學家所說的 “威嚴複數”，或者也可能暗示上帝以三個位格存在。在聖經中，創造被歸因於聖父（使徒行傳 4：24）、聖子（約翰福音 1：1-3）和聖靈（詩篇 104：30）。                                                                                                                                                      Elohim reveals His power by creating everything by merely speaking the word. Matter is not eternal; it began when God spoke everything into existence (Eph. 3:9; Col. 1:16; Rev. 4:11; 5:13). Scripture doesn’t reveal why God chose to start His creative work with a chaotic mass that was dark, formless, and empty,4 but the Holy Spirit, brooding over the waters, 5 would bring order out of chaos and beauty and fullness out of emptiness. 6 He can still do that today with the lives of all who will yield to Him.                                                                                                                                                                     耶洛因(Elohim)啟示出話語就創造了一切，從而揭示了祂的力量。物質不是永恆的；物質開始於祂用話語創造一切（弗 3:9；西  1:16；啟 4:11；5:13）。聖經並沒有揭示為什麼上帝選擇從黑暗、無形、空虛的混亂物質開始祂的創造工作，4  但是聖靈在水面上運行，5  可以從混亂中帶來秩序，從空虛中帶來美麗和充實。 6  上帝今天仍然可以用所有願意對屈服祂的人生命來做到這一點。                                                                                                                                                         The nations that surrounded the people of Israel had ancient traditions that “explained” the origin of the universe and humankind. These myths involved mon sters that battled in deep oceans and gods who fought 14 Genesis 1 battles to bring the universe into being. But the simple account in Genesis presents us with one God who alone created all things and is still in control of His cre ation. Had the Jewish people paid close attention to what Moses wrote, they would never have worshipped the idols of their pagan neighbors.                                                                                                                                            以色列人民周圍的國家有著「解釋」宇宙和人類起源的古老傳統。這些神話涉及在深海中戰鬥的怪物和為創造宇宙而進行的 14 場創世紀 1 戰鬥的諸神。但創世記中的簡單記載向我們展示了一位上帝，祂獨自創造了萬物，並且仍然掌管著祂的創造。如果猶太人密切注意摩西所寫的內容，他們就永遠不會崇拜異教鄰居的偶像。                                       

God forms (1:3–13)                                                                                                                                  上帝創造 (1:3-13)                                                                                                                                      There’s a pattern to God’s activities during the creation week: first He formed and then He filled. He made three spheres of activity: the heavens, the landmasses, and the waters; and then He filled them with appropri ate forms of life.                                                                                                                      祂在創造週期間的活動有一個模式：首先祂創造，然後祂充滿。祂創造了三個活動領域：天空、陸地和水域；然後祂用適當的生命形式充滿了他們。                                                                            Day one (vv. 3–5). God commanded the light to shine and then separated the light from the darkness. But how could there be light when the light-bearers aren’t mentioned until the fourth day (vv. 14–19)? Since we aren’t told that this light came from any of the luminaries God created, it probably came from God Himself who is light (John 1:5) and wears light as a garment (Ps. 104:2; Hab. 3:3–4). The eternal city will enjoy endless light without the help of the sun or moon (Rev. 22:5), so why couldn’t there be light at the begin ning of time before the luminaries were made? 7                                           第一天（3-5節）。  上帝命令有光, 便發光，然後將光與暗分開。但是，為什麼直到第四天為才提到光（14-19節），怎麼會有光呢？由於我們沒有被告知這光，是來自上帝創造的任何發光體，因此，它可能來自上帝本身，上帝本身就是光（約翰福音1:5），並且穿著發光的衣服（詩篇104:2；哈巴谷書3:3-4）。永恆之城無需太陽或月亮的幫助，就能享受無盡的光明（啟示錄 22:5），那麼為什麼在發光體被造之前的時間之初，就不能有光呢？   7                                              Life as we know it could not exist without the light of the sun. Paul saw in this creative act the work of God in the new creation, the salvation of the lost. “For it is the God who commanded the light to shine out of darkness who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor. 4:6 nkjv). “In him [Jesus] was life; and the life was the light of men” (John 1:4).                                                                                                                                                    我們知道沒有太陽的光, 生命就不可能存在,  保羅在這創造的作為中，看到了上帝在新創造中的工作，即對失喪者的拯救。 「因為那吩咐光從黑暗裡照出來的上帝，已經照在我們心裡，叫我們認識祂在耶穌基督面上的榮耀」（哥林多後書 4:6 新欽定版）。 「生命在祂〔耶穌〕裡；生命就是人的光」（約翰福音1:4）。                                                                                                       In Scripture, light is associated with Christ (8:12), the Word of God (Ps. 119:105, 130), God’s people (Matt. 5:14–16; Eph. 5:8), and God’s blessing (Prov. 4:18), while darkness is associated with Satan (Luke 23:53; Eph. 6:12), sin (Matt. 6:22–23; John 3:19–21), death (Job 3:4–6, 9), spiritual ignorance (John 1:5), and divine judgment (Matt. 8:12). This explains why God separated the light from the dark ness, for the two have nothing in common. God’s people are to “walk in the light” (1 John 1:5–10), for “what communion has light with darkness?” (2 Cor. 6:14–16; Eph. 5:1–14).                                          在聖經中，光與基督（8:12）、上帝的話語（詩篇 119:105, 130）、上帝的子民（太 5:14-16；以弗所書 5:8）與上帝的祝福相關（箴 4:18），而黑暗則與撒但相關（路加福音 23:53；以弗所書 6:12），與罪（馬太福音 6 : 22-23; 約 3 : 19 - 21）、死亡（約伯記 3:4-6, 9）、屬靈的無知（約 1:5）和神聖的審判（太 8:12）。這解釋為什麼上帝將光明與黑暗分開，因為兩者沒有任何共同點。上帝的子民要 “行在光明中”（約翰一書 1:5-10），因為  “光明與黑暗有何相通？” （哥林多後書 6：14-16；弗 5：1-14）。                                                                                                        From the very first day of creation, God established the principle of separation. Not only did He separate the light from the darkness (Gen. 1:4) and the day from the night (v. 14), but later He also separated the waters above from the waters beneath (vv. 6–8), and the land from the waters (vv. 9–10). Through Moses, God commanded the people of Israel to remain sepa rated from the nations around them (Ex. 34:10–17; Deut. 7:1–11), and when they violated this com mandment, they suffered. God’s people today need to be careful in their walk (Ps. 1:1) and not be defiled by the world (Rom. 12:1–2; James 1:7; 4:4; 1 John 2:15–17).                                                                                                                             從創造的第一天起，上帝就確立了分離的原則。他不僅將光與暗分開（創 1:4）、晝與夜（14節），後來祂也將水上與下面的水分開（6-8節），將陸地與水中分開（9-10節）。上帝透過摩西命令以色列人與周圍的國家保持隔離（出埃及記 34:10-17；申命記 7:1-11），當他們違反這條誡命時，他們就會受苦。今天上帝的子民需要謹慎行事（詩篇 1:1），不要被世界所玷污（羅馬書 12:1-2；雅各書 1:7；4:4；約翰一書 2:15-17）。                                                                             Since God is the Creator, He has the right to call things whatever He pleases, and thus we have “day” and “night.” The word “day” can refer to the portion of time when the sun is visible as well as to the whole period of twenty-four hours composed of “evening and morning” (Gen. 1:5). 8   Sometimes biblical writers used “day” to describe a longer period of time in which God accomplishes some special purpose, such as “the day of the Lord” (Isa. 2:12) or “the day of judgment” (Matt. 10:15).                                 既然上帝是創造者，祂有權隨心所欲地稱呼事物，因此我們有「白天」和「夜晚」。 「日」這個字可以指太陽可見的那段時間，也可以指由「晚上和早晨」組成的整個二十四小時（創世記 1:5）。8  有時聖經的作者用 "日" 表示長一些的時間, 當上帝用在完成一件特別的事件, 如 "主的日子 " ( 賽  2:12) 或 “審判的日子” (太  10:15).                                                                                    When we speak about spiritual things, it’s important that we use God’s dictionary as well as His vocabulary. Words carry meanings and giving the wrong meaning to a word could lead to serious trouble. It would be fatal to a patient if a physician confused “arsenic” with “aspirin,” so medical people are very careful to use accurate terminology. The “Christian vocabulary” is even more important because eternal death could be the consequence of confusion. The Bible explains and illustrates words like sin, grace, for giveness, justification, and faith, and to change their meanings is to replace God’s truth with lies. “Woe to them who call evil, good, and good, evil; who put dark ness for light, and light for darkness; who put bitter for sweet, and sweet for bitter” (Isa. 5:20).                                                              當我們談論屬靈的事時，使用上帝的字典和詞彙非常重要。單字帶有含義，賦予單字錯誤的含義，可能會導致嚴重的麻煩。如果醫生將 “砷” 與 “阿斯匹靈” 混淆，對患者來說，將是致命的事，因此醫務人員非常小心地使用準確的術語。 「基督教詞彙」甚至更為重要，因為永恆的死亡，可能是混亂的結果。聖經對罪、恩典、給予、稱義和信心等字眼，進行了解釋和說明，改變它們的意義，就是用謊言取代上帝的真理。 「那些稱惡為善，稱善為惡的人有禍了！他們以黑暗為光明，以光明為黑暗；他們以苦為甜，以甜為苦」（賽 5:20）。                                               Day two (vv. 6–8). God put an expanse between the upper waters and the lower waters and made “heaven,” what we know as “the sky.” It seems that these waters were a vaporous “blanket” that covered the original creative mass. When separated from the land mass, the lower waters eventually became the ocean and the seas, and the upper waters played a part in the flood during Noah’s day (Gen. 7:11–12; 9:11–15).                                                                                                                                                 第二天（6-8節）。上帝在上層水域和下層水域之間，放置了一片廣闊的空間，創造了  “天堂”，也就是我們所說的 “天空”。這些水似乎是一層氣態的 “毯子”，覆蓋了最初的創造性物質。當與陸地分離時，較低的水域,  最終變成了海洋，而較高的水域，則在諾亞時代的洪水中發揮了作用（創世記  7：11-12；9：11-15）。                                                                                                           The word translated “firmament” (expanse) means “to beat out.” In Scripture, the sky is sometimes referred to as a dome or a covering; however, Scripture nowhere supports the pagan mythological notion that the sky is some kind of solid covering. The luminaries were set in this expanse (1:14–17) and that’s where the fowl flew (v. 20).                                                                                                    翻譯為“穹蒼”（廣闊）的字的意思是 “出局”。在聖經中，天空有時被稱為，穹頂或覆蓋物；然而，聖經中沒有任何地方支持異教神話觀念，即天空是某種堅固的覆蓋物。發光體就安置在這片天空上（1:14-17），那是鳥飛翔的地方（20節）。                                                                        Day three (vv. 9–13). God gathered the waters and caused the dry land to appear, thus making “earth” and “seas.” Israel’s pagan neighbors believed all kinds of myths about the heavens, the earth, and the seas; but Moses made it clear that Elohim, the one true God, was Lord of them all. For the first time, God said that what He had done was “good” (v. 10). God’s creation is still good, even though it travails because of sin (Rom. 8:20–22) and has been ravaged and exploited by sinful people.                             第三天（9-13節）。上帝聚集了水，使旱地出現，因而創造了「地」和「海」。以色列的異教鄰居相信各種有關天、地、海的神話。但摩西明確表示，埃洛希姆(Elohim)，獨一真神，是萬物之主。上帝第一次說祂所做的都是「善」（10節）。上帝的創造仍然是美好的，儘管因罪而勞苦（羅馬書8:20-22），並被罪人蹂躪和剝削。                                                                                       God also caused plant life to appear on the earth: the grasses, the seed-producing herbs, and the fruit bearing trees. God decreed that each would reproduce “after its kind,” which helps to make possible order in nature. God has set reproductive limits for both plants and animals (Gen. 1:21) because He is the Lord of Creation. There’s no suggestion here of any kind of “evolution.” God was preparing the earth for a habita tion for humans and for animals, and the plants would help to provide their food. A second time, God said that His work was good (v. 12).                                                                     上帝也使植物生命出現在地球上：青草、結種子的草本植物和結果子的樹木。上帝規定每個物種都「各從其類」繁殖，這有助於使自然界變得可能有秩序。上帝為植物和動物設定了繁殖限制（創 1:21），因為祂是創造之主。這裡沒有任何形式的「進化」的建議。上帝正在為人類和動物準備地球的棲息地，而植物將幫助他們提供食物。上帝第二次說他的工作很好（12節）。                                                                                                                                                            

God fills (1:14–27; 2:7)                                                                                                                              上帝充滿（1:14-27；2:7）                                                                                                                    God has now created three special “spaces”: the land, the seas, and the expanse of the sky. During the next three creative days, He will fill these spaces.                                                                                        上帝現在創造了三個特別的「空間」：陸地、海洋和天空。在接下來的三天創造日裡，祂將填補這些空間。                                                                                                                                                          Day four (vv. 14–19). Into the expanse of the sky God placed the heavenly bodies and assigned them their work: to divide the day and night and to provide “signs” to mark off days, years, and seasons. Light had already appeared on the first day, but now it was con centrated in these heavenly bodies.                   第四天（14-19節）。上帝將天體安置在浩瀚的天空中，並分配給它們各自的工作：劃分白天和黑夜，並提供「記號」來標記日子、年份和季節。光在第一天就已經出現了，但現在卻集中在這些天體上。                                                                                                                                               Because of their religious observances, the Jews needed to know the times and the seasons, when the Sabbath arrived and ended, when it was a new month, and when it was time to celebrate their annual feasts (Lev. 26). Before the invention of the clock and the compass, the activities of human life were closely linked to nature’s cycles, and navigators depended on the stars to direct them. Israel would need the help of the heavenly bodies to direct their activities, and God would occasionally use signs in the heavens to speak to His people on earth.9 Israel was commanded not to imitate their pagan neighbors by worshipping the heavenly bodies (Ex. 20:1–6; Deut. 4:15–19; 17:2–7). They were to wor ship the true God who created the “heavenly host,” the army of heaven that did His bidding. However, the Jews didn’t obey God’s commandment (Jer. 8:2; 19:13; Ezek. 8:16; Zeph. 1:4–6) and suffered greatly for their sins.                                                                                                                                                                 由於他們的宗教儀式，猶太人需要知道時間和季節，安息日什麼時候到來和結束，什麼時候是新的一個月，什麼時候慶祝他們一年一度的節日（利  26）。在時鐘和指南針未發明之前，人類的生命活動與大自然的循環密切相關，航海家依靠星星來指引方向。以色列需要天體的幫助來引導他們的活動，上帝有時會使用天上的徵兆來對地上祂的子民說話。他們要敬拜創造「天軍」的真神，這支天軍執行祂的命令。然而，猶太人並沒有遵守上帝的誡命（耶利米書 8:2；19:13；以西結書 8:16；西弗書 1:4-6），並因他們的罪而遭受極大的痛苦。                                      The ancient peoples were fascinated by the moon and stars and the movements of the sun and planets, and it was but a short step from admiration to worship. “If the stars should appear one night in a thousand years,” wrote Ralph Waldo Emerson, “how would men believe and adore, and preserve for many generations the remembrance of the city of God which had been shown …”10                                          古代人們對月亮和星星以及太陽和行星的運動著迷，從崇拜到崇拜只有一步之遙。拉爾夫·沃爾多·愛默生(Ralph Waldo Emerson)寫道：「如果星星在一千年中的一個晚上出現，人們將如何相信和崇拜，並為世世代代保留對上帝之城的記憶…」10                                                                         Day five (vv. 20–23). God had created the sky and the waters, and now He filled them abundantly with living creatures. He made birds to fly in the sky and aquatic creatures to frolic in the seas. “O Lord, how manifold are Your works! In wisdom You have made them all. The earth is full of Your possessions—This great and wide sea, in which are innumerable teeming things, living things both small and great” (Ps. 104:24–25 nkjv).                                                                                                                                              第五天（20-23節）。上帝創造了天空和水，現在祂怎樣充滿了豐富的生物。祂讓鳥兒在天上飛翔，讓水生生物在海裡嬉戲。 「主啊，祢的作為何其多！祢用智慧創造了這一切。大地充滿了祢的財產－這片廣闊無垠的大海，其中有無數的生物，無論大小，都有生物」（詩篇 104:24-25 新欽定版）。                                                                                                                                       A new element is added to God’s work on this day: He not only called His work “good,” but He blessed the creatures He had made. This is the first time the word “bless” is used in the Bible. God’s blessing enabled the creatures and the fowl to reproduce abun dantly and enjoy all that He had made for them. God would also bless the first man and woman (Gen. 1:28; 5:2), the Sabbath day (2:3), and Noah and his family (9:2). After creation, perhaps the most important occa sion for God’s blessing was when He gave His gracious covenant to Abraham and his descendants (12:1–3). That blessing has reached down to God’s people today (Gal. 3:1–9).                                                                                                               上帝在這一天的工作中添加了新的元素：上帝不僅稱祂的工作為“善”，而且祝福了祂所創造的生物。這是聖經中第一次使用「祝福」這個字。上帝的祝福使生物和飛禽能夠繁衍生息，並享受上帝為它們創造的一切。上帝也會祝福第一個男人和女人（創 1:28；5:2）、安息日（2:3）以及挪亞和他的家人（9:2）。創造之後，上帝賜福的最重要時刻也許就是他向亞伯拉罕和他的後裔立下恩典之約的時候（12:1-3）。這祝福已經臨到今天神的子民（加拉太書 3:1-9）。                                                                                                                                                                       Day six (vv. 24–31; 2:7). God had formed the sky and filled it with heavenly luminaries and flying birds. He had formed the seas and filled the waters with var ious aquatic creatures. Creation reaches its climax when on the sixth day He filled the land with animal life and then created the first man.                                                                                                                                                                         第六天（24-31節；2:7）。上帝創造了天空，並充滿了天上的光體和飛翔的鳥兒。祂創造了海洋，並讓水中充滿了各種水生生物。第六天，創造達到了頂峰，祂讓動物充滿了大地，然後創造了第一個男人，他和他的妻子將統治地球及其生物。                                                                         Like the first man, the animals were formed out of the dust of the ground (2:7), which explains why the bodies of both humans and animals go back to the dust after death (Eccl. 3:19–20). However, humans and ani mals are different. No matter how intelligent some animals may appear to be, or how much they are taught, animals are not endowed with the “image of God” as are humans.11                                像第一個人一樣，動物也是由地上的塵土形​​成的（2:7），這解釋了為什麼人類和動物的身體在死後都會回歸塵土（傳道書 3:19-20）。然而，人和動物是不同的。無論某些動物看起來多麼聰明，或者它們受過多少教育，動物都不像人類那樣被賦予「上帝的形象」。      11                            The creation of the first man is seen as a very special occasion, for there’s a “consultation” prior to the event. “Let us make man in our image” sounds like the conclusion of a divine deliberation among the persons of the Godhead. 12   God couldn’t have been talking with the angels about His plans because angels weren’t made in God’s image (“Our image”), and angels had nothing to do with the creation of Adam.                                                                                                                                                   第一個人的創造被視為一個非常特殊的場合，因為在該事件之前有一個「協商」。 「讓我們按照我們的形象造人」聽起來像是神格中神聖深思熟慮的結論。 12                                                        “And the Lord formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul” (Gen. 2:7). The verb “formed” suggests the potter making a work of art in his skilled hands. The human body is indeed a work of art, an amazingly complex organism that only the wisdom of God could design and the power of God create.                                                                  「耶和華用地上的塵土造人，將生命的氣息吹進他的鼻孔；人就成了有靈的活人」（創 2:7）。動詞「形成」暗示陶工用他熟練的雙手製作藝術品。人體確實是一件藝術品，是個極其複雜的有機體，只有上帝的智慧才能設計，只有上帝的力量才能創造。                                                    The physical matter for Adam’s body came from the ground, for the name “Adam” means “taken out of the ground,” but the life Adam possessed came from God. Of course, God is spirit and doesn’t have lungs for breathing. This statement is what theologians call an “anthropomorphism,” the using of a human characteristic to explain a divine work or attribute.  13                                                                               亞當身體的物質來自於地，因為 “亞當” 這個名字的意思是  “從地裡取出來的”，但亞當所擁有的生命卻來自於上帝。 當然，上帝是靈，沒有呼吸的肺。這種說法就是神學家所說的 “擬人論”，即利用人類特徵來解釋神聖的作品或屬性。13                                                       n                           Several important facts must be noted about the origin of humans. First, we were created by God. We are not the products of some galactic accident nor are we the occupants of the top rung of an evolutionary lad der. God made us, which means we are creatures and wholly dependent on Him. “For in him we live, and move, and have our being” (Acts 17:28). Luke 3:38 calls Adam “the son of God.”              有關人的起源，必須說明幾點重要事實。首先，我們是上帝創造的。我們不是某種銀河事故的產物，也不是進化階梯最頂層的佔據者。上帝創造了我們，這意味著我們是受造物並完全依賴祂。 「因為我們生活、動作、存留都在乎祂」（使徒行傳 17:28）。路加福音 3:38 稱亞當為「上帝的兒子」。