10 英翻中 Genessis 3(3). 創世記3(3). 18/3/2025

10 英翻中                                  Genessis  3(3).                           創世記3(3).                         18/3/2025

These are people who reject Jesus Christ and confi dently depend on their own religious self-righteousness to get them into heaven. The Pharisees were “children of the devil” according to John the Baptist (Matt. 3:7–10) and Jesus (12:34; 23:15, 28, 33; John 8:44). There’s no record that Jesus ever called the publicans and sinners “children of the devil”; He reserved that title for the self-righteous Pharisees who crucified Him.                                                                                              這些人拒絕耶穌基督，並自信地依靠自己的宗教自以為是來進入天堂。根據施洗約翰（太 3:7-10）和耶穌（12:34；23:15,28,33；約翰福音 8:44）的說法，法利賽人是「魔鬼的子孫」。沒有任何記錄顯示耶穌曾稱稅吏和罪人為「魔鬼的兒女」。他為釘死他的自以為是的法利賽人保留了這個頭銜。                                          So, throughout history, there has been a conflict between Satan and God, Satan’s children and God’s children. As we’ll discover in our next study, the battle continued with Cain murdering Abel, for Cain was “of that wicked one” (1 John 3:12), that is, a child of the devil. During Jewish history, the enemies of the true prophets were the false prophets who spoke in the name of Jehovah.                                                                                                                                                                  所以，縱觀歷史，撒但與神、撒但的兒女與神的兒女之間一直存在著衝突。正如我們將在下一篇研究中發現的那樣，該隱謀殺亞伯的戰鬥仍在繼續，因為該隱是「那惡人的」（約翰一書3:12），即魔鬼的孩子。在猶太歷史上，真先知的敵人就是那些奉耶和華之名說話的假先知。                                                                                                                        Both Jesus and Paul pictured false teachers as pre tenders, “wolves in sheep’s clothing” (Matt. 7:13–15; Acts 20:28–31). Satan the counterfeiter has always had his children ready to oppose the people of God. At the end of the age, it will culminate in Christ versus Antichrist, Satan’s counterfeit masterpiece (2 Thess. 2; Rev. 13).   11 At the cross, Satan “bruised” Christ’s heel, but because of His death and resurrection, Christ crushed Satan’s head and won a complete victory over him (Eph. 1:17–23; Col. 2:14–15).                                                                                                   耶穌和保羅都將假教師描繪成「披著羊皮的狼」（太 7：13-15；使徒行傳 20：28-31）。假冒者撒但總是讓祂的子民準備好反對上帝的子民。在末世，它將在基督與敵基督的對抗中達到頂峰，這是撒但的假冒傑作（帖後2；啟示錄13）。 在十字架上,  撒旦 "打破了耶穌的腳跟, 但因耶穌的死和復活, 打破了撒旦的頭, 並且獲得全勝 (弗 1:17–23; 林後 2:14–15).                                                The woman (v. 16). God reinforced His word of hope to Eve by assuring her that she would bear chil dren and therefore not immediately die.12 But the special privilege of woman as the childbearer (and ulti mately the one who brings the Redeemer into the world) would involve multiplied pain in pregnancy as well as submission to her husband. This submission isn’t identified as part of a curse or as a mandate for husbands to have sovereign power over their wives. The NewTestament makes it clear that husbands and wives who love each other and are filled with the Spirit will be mutually submissive (Eph. 5:18ff.; 1 Cor. 7:1–6).                                               女人（16節）。上帝向夏娃保證她會生孩子，因此不會立即死亡，從而強化了他對夏娃的希望之言。這種服從並不被認為是詛咒的一部分，也不被認為是丈夫對妻子擁有主權的授權。新約清楚地表明，彼此相愛並被聖靈充滿的丈夫和妻子會彼此順服（以弗所書 5:18 比照研讀；哥林多前書 7:1-6）。                                                                                                                                              The man (vv. 17–19). Eve would have pain in the labor of childbirth, but Adam would have pain in his daily labor in the field. As he worked to get his food, Adam would encounter obstacles and have to toil and sweat to get a harvest, and this would remind him that his disobedience had affected creation (Rom. 8:18–23). Even more, as he tilled the soil, he would remember that one day he would die and return to the soil from which he had come. Adam the gardener became Adam the toiler.                                                                                                                                                                       那人（17-19節）。夏娃會在分娩時感到疼痛，但亞當會在日常田間勞動時感到疼痛。當亞當努力獲取食物時，他會遇到障礙，必須勞苦流汗才能收穫，這會提醒他，他的悖逆影響了創造（羅馬書8:18-23）。更重要的是，當他耕耘土地時，他會想起有一天他會死去，回到他所來自的土地。園丁亞當變成了勞苦者亞當.

The recovery (3:20–24)                                                                                                                             恢復（3:20-24）                                                                                                                                           For the sake of His own character and law, God must judge sin, but for the sake of His beloved Son, God is willing to forgive sin. Remember, Jesus is the Lamb “slain from the foundation of the world” (Rev. 13:8; see Acts 2:23; 4:27–28), so that God had already made provision for forgiveness and salvation.                                                                                                                                                        上帝為了自己的性格和律法，必須審判罪，但為了他愛子的緣故，神願意赦免罪。請記住，耶穌是「從創世以來就被殺」的羔羊（啟 13:8；參考使徒行傳 2:23；4:27-28），因此神已經為寬恕和拯救做好了準備。 一個新名字（20節）。亞當相信神的應許（15-16節），並給他妻子起名叫“夏娃”，意思是“活著”。信心只是接受神的話並付諸行動。                                                                   A new name (v. 20). Adam believed God’s prom ises (vv. 15–16) and called his wife’s name “Eve,” which means “living.” Faith simply takes God at His Word and acts upon it.                                   一個新名字（20節）。亞當相信神的應許（15-16節），並給他妻子起名叫“夏娃”，意思是“活著”。信心只是接受神的話並付諸行動。                                                                                                New clothing (v. 21). God’s response to Adam and Eve’s faith was to remove their flimsy man-made garments and clothe them with acceptable garments that He Himself provided (Isa. 61:10). Innocent ani mals had to die so that the man and woman might have a new beginning and be back in fellowship with the Lord. It’s a picture of what Jesus did for sinners on the cross when He died for a sinful world (2 Cor. 5:21).                                                                                                                              新衣服（21節）。神對亞當和夏娃信心的回應是脫掉他們脆弱的人造衣服，給他們穿上祂自己提供的蒙悅納的衣服（以賽亞書 61:10）。無辜的動物必須死去，這樣男人和女人才能有一個新的開始並重新與主相交。這是耶穌在十字架上為罪惡的世界而死時為罪人所做的事情的圖畫（哥林多後書 5:21）。                                                                                                                                        A new home (vv. 22–24). If Adam and Eve ate of the Tree of Life, they would live forever on earth as sin ners, and their future would be bleak. They must one day die because “the wages of sin is death” (Rom. 6:23). Therefore, the Lord banished the couple from the gar den; in fact, Genesis 3:24 says that He “drove” them out. (See 4:14 and 21:10.) God put angelic guards at the entrance of the garden to make sure Adam and Eve didn’t try to reenter. The way to “the Tree of Life” would one day be opened by Jesus Christ through His death on the cross (John 14:6; Heb. 10:1–25; Rev. 2:7; 22:1–2, 14, 19).  13                                                                                                                 新家（22-24節）。如果亞當和夏娃吃了生命樹的果子，他們就會作為罪人永遠生活在地球上，他們的未來將是黯淡的。他們有一天會死，因為「罪的工價乃是死」（羅馬書 6:23）。因此，主將這對夫婦逐出花園；事實上，創世記 3:24 說他「趕出了」他們。 （參閱 4:14 和 21:10。）上帝在伊甸園入口處派了天使看守，以確保亞當和夏娃不會試圖再次進入。有一天，耶穌基督將透過祂在十字架上的死亡，打開通往「生命樹」的道路（約翰福音 14:6；希伯來書 10:1-25；啟示錄 2:7；22:1-2, 14, 19）。 13                                                                                                        Daily life would now become a struggle for the man and woman outside the garden as they toiled for their bread and raised their family. They could still have fel lowship with God, but they would daily suffer the consequences of their sin, and so would their descen dants after them. The law of sin and death would now operate in the human family until the end of time, but the death and resurrection of the Savior would intro duce a new law: “For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death” (Rom. 8:2 nkjv).                                            現在，花園外的男人和女人的日常生活將變成一場鬥爭，他們為麵包和養家糊口而勞動。他們仍然可以與上帝有團契，但他們每天都會承受罪的後果，他們的後代也將如此。罪和死亡的律現在將在人類家庭中運作，直到時間的終結，但救主的死亡和復活將引入一個新的律：「因為生命聖靈的律在基督耶穌裡釋放了我，脫離了罪和死的律」（羅馬書 8:2 NNKJV）。                                                                                                                                                                                    Notes                                                                                                                                                              筆記

1 While Satan is certainly at work throughout biblical history, in the Old Testament, he makes four special “personal appearances”: to tempt Eve (Gen. 3); to get permission to attack Job (Job 1—2); to tempt David (2 Sam. 24; 1 Chron. 21); and to accuse Joshua the high priest (Zech. 3). For a study of these four passages and what they mean to the church today, see my book The Strategy of Satan (Tyndale House). Other books that can help you better understand Satan and his wiles are: The Voice of the Devil by G. Campbell Morgan (Baker reprint); I Believe in Satan’s Downfall by Michael Green (Eerdmans); Satan: His Motives and Methods by Lewis Sperry Chafer (Zondervan); Your Adversary the Devil by Dwight Pentecost (Zondervan); The Invisible War by Donald Grey Barnhouse (Zondervan); and The Adversary by Mark Bubeck (Moody Press).           1 雖然撒但確實在整個聖經歷史中發揮作用，但在舊約中，他有四次特殊的「親自出現」：誘惑夏娃（創世記 3）；獲得攻擊約伯的許可（約伯記 1-2）；誘惑大衛（撒母耳記下 24；代上 21）；並控告大祭司約書亞（亞3）。要了解這四段經文及其對當今教會的意義，請參閱我的書《撒旦的策略》（廷代爾之家）。其他可以幫助你更了解撒旦和他的詭計的書籍有： G. Campbell Morgan 的《魔鬼的聲音》（貝克重印）；麥可‧格林（Eerdmans）的《我相信撒旦的垮台》； 《撒旦：他的動機與方法》作者：Lewis Sperry Chafer（Zondervan）； 《你的對手魔鬼》德懷特‧五旬節 (Dwight Pentecost) (Zondervan)；巴恩豪斯（Donald Gray Barnhouse）的《看不見的戰爭》（The Invisible War）；以及馬克·布貝克（Mark Bubeck）的《對手》（穆迪出版社）。                                                                                                                                                    2 Samuel Butler, The Note Books of Samuel Butler, edited by Henry F. Jones (New York: E.P. Dutton, 1921), 217.                                                                                                                                        2 塞繆爾·巴特勒，《塞繆爾·巴特勒筆記簿》，亨利·F·瓊斯編輯（紐約：E.P.達頓，1921 年），     217。                                                                                                                                                            3 Charles Neider, The Complete Essays of Mark Twain (Garden City, New York: Doubleday, 1963), 237. Like Butler, Twain says, “We have none but the evidence for the prosecution, and yet we have rendered the verdict.”                                                                                                                  3 查爾斯·奈德，《馬克·吐溫全集》（花園城，紐約：雙日，1963 年），237。和巴特勒一樣，吐溫說：「我們除了控方的證據之外一無所有，但我們已經提供了判決。"                                      4 Many students believe that the fall of Satan (Lucifer) lies behind the “taunt song” description of the defeat of the king of Babylon found in Isaiah 14:12–17. John Milton took this view (and embellished it) when he wrote “Paradise Lost.”                                                                                      4 許多學生認為，以賽亞書 14：12-17 中描述巴比倫王戰敗的「嘲諷之歌」背後隱藏著撒旦（路西法）的墮落。約翰·彌爾頓在寫《失樂園》時就採納了這個觀點（並加以修飾）                          5 In Genesis 3:1–5, both Satan and Eve use plural pronouns, suggesting that Adam may have been present but said nothing. However, it’s likely that these plural pronouns simply mean that Satan and Eve included Adam because he was the one to whom God originally gave the prohibition about the trees (2:15–17). God used singular pronouns when speaking to Adam, so Eve was told the divine commandment by her hus band.                                                                                              5 在創世記 3:1-5 中，撒但和夏娃都使用複數代名詞，顯示亞當可能當時在場但什麼也沒說。然而，這些複數代名詞很可能只是意味著撒旦和夏娃包括亞當，因為他是上帝最初頒布關於樹木的禁令的人（2:15-17）。上帝在與亞當說話時使用單數代名詞，因此夏娃被她的丈夫告知了神聖的誡命。                                                                                                                                                       6 Many people who claim to have had “out-of-body” experiences report that they felt no fear because they saw “a bright light at the end of the dark tunnel.” Assuming that this light was the presence of God in heaven, they had confidence that they were ready to meet God. But Satan the imitator knows how to pro duce light and imitate the very angels of God.                                            6 許多自稱有「靈魂出竅」經驗的人表示，他們並不感到恐懼，因為他們看到「黑暗隧道盡頭有一道明亮的光」。假設這光是上帝在天上的臨在，他們就確信自己已經準備好迎接上帝了。但模仿者撒但知道如何產生光並模仿上帝的天使。                                                                                        7 Eve’s innocent response to the words of a talking animal is another argument for the absence of Adam, or else we have to believe that humans and animals were able to communicate in Eden. Since Adam had named all the animals, he would have known the nature of the serpent, that it couldn’t speak. Adam has been blamed for not being with his wife, but he had work to do and the garden was probably large. As for Adam’s “guarding” the garden, Genesis 2:15 speaks of “working and taking care of the garden” (niv). The Hebrew word translated “dress” in the kjv and “take care of” in the niv can also mean “to watch, to guard” and is translated that way in 3:24 (niv, nkjv). But since God had pronounced the serpent “good,” what reason would Adam have for thinking it was a part of a wicked plan and that his wife was in danger? Without the advantage of hindsight, what would we have done had we been in his place?                                                            7 夏娃對會說話的動物的話的天真反應是亞當不存在的另一個論據，否則我們就不得不相信人類和動物能夠在伊甸園中進行交流。既然亞當給所有動物取了名字，他就知道蛇的本質，它不會說話。亞當被指責所有的動物，他都會知道蛇的本性，它不會說話。亞當因為沒有和妻子在一起而受到指責，但他有工作要做，而且花園可能很大。至於亞當「看守」園子，創世記 2 章 15 節提到「工作、看守園子」（新譯本）。希伯來文在英王欽定本中被翻譯為“穿著”，在新英皇欽定本中被翻譯為“照顧”，也可以表示“看守、看守”，並且在 3:24 中也是這樣翻譯的（新英皇欽定本、新英皇欽定本）。但既然上帝宣稱蛇是“良善的”，那麼亞當有什麼理由認為這是邪惡計劃的一部分，並且他的妻子處於危險之中呢？如果沒有事後諸葛亮的優勢，如果我們處於祂的位置，我們會怎麼做？                                                                                                                                             8 If Isaiah 14:12–15 is a description of the fall of Satan, then the statement “I will be like the Most High” (v. 14) reveals the hid den agenda behind Satan’s revolt: he wanted to be like God. He failed in reaching this goal, so now he passes the desire along to Eve in the form of a promise. Satan desires the wor ship and service that belong only to the Lord God (Matt. 4:8–10).                              8 如果以賽亞書 14:12-15 是對撒但墮落的描述，那麼「我要像至高者」（第 14 節）這句話就揭示了撒但反抗背後隱藏的議程：他想要像上帝一樣。他沒能實現這個目標，所以現在他以承諾的形式將這個願望傳遞給夏娃。撒但想要只屬於主上帝的敬拜和服事（太 4:8-10）。                         9 It’s interesting to contrast Genesis 3:8 (“the cool of the day”) and 18:1 (“the heat of the day”). God’s visit in the garden was to call man to forgiveness, but His visit to Abraham was to announce, among other things, the destruction of the wicked cities of the plain.   9 對比創世記 3:8（「白日的涼爽」）和 18:1（「白日的炎熱」）是很有趣的。上帝造訪伊甸園是為了呼籲人類寬恕，但祂造訪亞伯拉罕的目的之一是宣告平原上邪惡城市的毀滅。                                                10 Note three interesting questions that God asks in Genesis: “Where are you?” (3:9) “Where is your brother?” (4:9) and “Where is your wife?” (18:9)                                                                          10 請注意上帝在創世記中提出的三個有趣的問題：“你在哪裡？” （3:9）“你的兄弟在哪裡？” （4:9）和“你的妻子在哪裡？” (18:9)                                                                                                       11 The Greek preface anti means both “instead of Christ” (i.e., a false Christ) and “against Christ.” There were “antichrists” (false teachers) opposing the church in the first century (1 John 2:18–29), and they are still with us. The test of false teachers is what they teach about the person and work of Jesus Christ.                                                                                                                          11 希臘文序言 anti 的意思是「代替基督」（即假基督）和「反對基督」。第一世紀有反對教會的「敵基督者」（假教師）（約翰一書 2：18-29），他們仍然與我們同在。假教師的考驗在於他們所教導的耶穌基督的位格和工作。                                                                                                   12 The Hebrew phrase in Genesis 2:17 is “dying you will die,” which means “you will surely die.” But it suggests both a crisis and a process. To die means to be separated from God, which is what happened to our first parents the instant they sinned. But death also means the separation of the spirit from the body (James 1:26), and the process of dying began with their disobe dience and ended years later when they expired. Because of the law of sin and death, life has always been a constant battle to conquer death.                                                                                                              12 創世記 2:17 中的希伯來語短語是“你將要死”，意思是“你一定會死”。但它既顯示了一場危機，也顯示了一個過程。死亡意味著與神分離，這就是我們的始祖犯罪時所發生的情況。但死亡也意味著靈魂與身體的分離（雅各書1:26），死亡的過程始於他們的不服從，並在多年後當他們去世時結束。由於罪和死亡的法則，生命一直是一場戰勝死亡的持續戰鬥。                                   13 The first Adam was a thief and was cast out of paradise. The Last Adam, while hanging on the cross, said to a thief, “[T]oday, you will be with Me in paradise” (Luke 23:43 nkjv). 30                        13 第一個亞當是個小偷，被趕出了樂園。末後的亞當被掛在十字架上時，對一個強盜說：「今天，你要同我在樂園裡了」（路加福音 23:43 nkjv）。