貳　基督的超越　一4～十39

一　超越天使　一4～二18

（第一個警告─要注重論到子的話　二1～4）

第　二　章

2:1　¹所以，我們必須dei越發perissoterōs注重prosechein所聽見的akoustheisin，恐怕我們²隨流漂去pararyōmen。

必須 deí – what must happen, i.e. what is absolutely necessary ("it behooves that . . . ").

越發perissṓs (adj, perí, "all-around, excess") – "extraordinarily, exceedingly"; beyond expectation; further than the upper limit, going past what is anticipated. prós, "towards" and éxō, "have") –have towards, i.e. to give full attention; to set a course and keep to it.

所聽見的akoúō –to hear (listen); to hear God's voice which prompts Him to birth faith within. (akoúō) is the root of the English term, "acoustics."

隨流漂去pararrhyéō (pará, "from close-beside" and rhéō, "to flow, drift") –to float (flow) alongside, drifting past a destination because pushed along by current. I am lost, perish, or merely: I drift away (fall away) from duty.

going spiritually adrift – "sinning by slipping away" 。pararrhyéō ("gradually drift away") means to "lapse" into spiritual defeat, describing how we slowly move away from our moorings in Christ.

【注1】　在本書，每個重點都附帶一個警告。全書共有五個這樣的警告。一4～二18揭示第一個重點，基督超越天使，附帶1～4節中第一個警告。

【注2】　或，從旁漂過。

2:2　那藉著天使所說的話logos，既是確定的bebaios，凡干犯parabasis、悖逆的arakoē，又都受了lambánō該受的endikon報應misthapodosian；

確定的bébaios (adj, bainō, "to walk where it is solid") –solid (sure) enough to walk on; hence, firm, unshakable; (figuratively) absolutely dependable, giving guaranteed support (security, surety). "what can be tread upon" then refers to what is fully dependable, i.e. worthy of confidence because on "solid footing." This describes what is fully secure (stable), and therefore can be trusted to give full support.

干犯 parábasis (pará, "contrary" and bainō, "go") – an "overstepping"; a deliberate going over "the line." ("a stepping over the line". refers to the willful disregard (breaking) of God's law which defies His drawn-lines (boundaries); an arrogant "over-stepping." "a going aside, a deviation– in later writers, an overstepping; metaphorically, transgression

parakoḗ (pará, "contrary by close comparison" and akoúō, "hear") –contrary-hearing, i.e. disobedience which springs from a negative (opposing) attitude, i.e. the refusal to listen properly.This "hearing" has the attitude of refusing to take heed and therefore is inattentive ("hearing" that will not comply). reflects the attitude that chooses to disobey because of disinterest.

受了lambánō  lab-, meaning "actively lay hold of to take or receive,"–to lay hold by aggressively (actively) accepting what is available (offered). ("accept with initiative") emphasizes the volition (assertiveness) of the receiver.

報應misthapodosía (from 3408 /misthós, "reward" and 591 /apodídōmi, "return, give back") – properly, compensation corresponding to a particular decision (action). This recompense "swings both ways" – bringing a (just) reward from God for living in faith (Heb 10:35, 11:26), or divine punishment (Heb 2:2) when living in self-government. repayment of price or payment of price due), reward, due punishment. is determined by God the Judge – i.e. what He personally values (note the focus on God as the Source, with apo). refers to the "payment of price due"; originally, "payment of wages, recompense"

2:3　我們若忽略amelēsantes了這麼大的tēlikautēs¹救恩sōtērias，怎能²逃罪ekpheuxometha？這救恩起先arxḗ是主親自labousa講laleisthai的archēn，後來聽見的人給我們證實ebebaiōthē了；

這麼大的 tēlikoútos (tēlikos, "so great") – vast (very great) – coming of age, reaching maximum size (potential).

忽略ameléō (A "not" mélō, "have concern, be affected") –without concern, unaffected, viewing something as being without significance, i.e. without perceived value ("of no moment").

救恩sōtēría (sṓzō, "to save, rescue") – salvation, i.e. God's rescue which delivers believers out of destruction and into His safety. welfare, prosperity, deliverance, preservation, salvation, safety.

746 arxḗ –from the beginning (temporal sense), i.e. "the initial (starting) point"; (figuratively) what comes first and therefore is chief (foremost), i.e. has the priority because ahead of the rest ("preeminent"). Definition: (a) rule (kingly or magisterial), (b) plur: in a quasi-personal sense, almost: rulers, magistrates, (c) beginning.

親自 lambánō (lab-, meaning "actively lay hold of to take or receive,") –to lay hold by aggressively (actively) accepting what is available (offered). ("accept with initiative") emphasizes the volition (assertiveness) of the receiver.

證實bebaióō –to walk where it is solid (reliable, guaranteed); hence, make sure (fully reliable). I confirm, ratify, secure, establish; pass: I guarantee.

【注1】　這裡的救恩指回一14所說的。這是神完全的救恩，從罪得赦免到有分於要來的國度和榮耀；不僅指基督所已經為我們作成的，和將要為我們作的，也指那能拯救我們到底的基督自己。（七25。）祂是神的兒子─是神，也是人的兒子─是人，祂就是我們的救恩。祂奇妙的人位加上祂輝煌的工作，就是這麼大的救恩，是我們沒有一個人可以忽略的。我們若忽略了，就要失去這莫大救恩的兩部分：(一)最寶貴的部分─在今世享受基督作拯救我們的生命和安息；(二)最榮耀的部分─在來世承受基督的國度和榮耀。這兩點在本書以下各章，有充分的發展和討論。

【注2】　這裡的逃，原則上是逃避2節所說的報應。我們若忽略了這麼大的救恩，理當受到某種報應。

2:4　又有神按自己的旨意，用神跡sēmeiois、奇事terasin、並各樣的poikilais異能dynamesin、以及¹聖靈thelēsin分給的merismois恩賜，同他們作見證synepimartyrountos。

神跡 sēmeíon – a sign (typically miraculous), given especially to confirm, corroborate or authenticate. emphasizes the end-purpose which exalts the one giving it. authenticates the Lord and His eternal purpose, especially by doing what mere man can not replicate of take credit for.

奇事téras – a miraculous wonder, done to elicit a reaction from onlookers; an extraordinary event with its supernatural effect left on all witnessing it, i.e. a portent from heaven to earth.

各樣的 poikílos –of various kinds, diversified ("manifold"). (a) physical power, force, might, ability, efficacy, energy, meaning (b) plur: powerful deeds, deeds showing (physical) power, marvelous works.

異能dýnamis /dýnamai, "able, having ability") –"ability to perform" ; for the believer, power to achieve by applying the Lord's inherent abilities. "Power through God's ability" .  needed in every scene of life to really grow in sanctification and prepare for heaven (glorification). a very important term

分給的merízō (méros, "a single part, member") –to divide, distribute into parts (portions), i.e. separate (distinguish) one part from another. "distribute as properly needed" (1 Cor 7:17.]

thélēsis (a feminine noun derived from 2309 /thélō, "desire, wish") – a desire or wish; a brand of God's preference "fleshed out" in a miraculous way in His servants (used only in Heb 2:4). See 2307 (thēlema).

4862 sýn (a primitive preposition, having no known etymology) – properly, identified with, joined close-together in tight identification; with (= closely identified together).

1957 epimartyréō (from 1909 /epí, "on, fitting," intensifying 3140 /martyréō, "to witness") – properly, to witness about the work God has done (is doing) in a fitting, suitable way (note the force of the prefix, epi).

【注1】　聖靈分給的恩賜，乃是聖靈所分給那些因信接受救恩之人的東西，包括聖靈本身。　

2:5　我們所說laloumen要來的mellousan¹世界oikoumenēn，²神原沒有交給天使管轄hypetaxen。

5293 hypotássō (from 5259 /hypó, "under" and 5021 /tássō, "arrange") – properly, "under God's arrangement," i.e. submitting to the Lord (His plan).

3195 méllō – properly, at the very point of acting; ready, "about to happen." 3195 (méllō) is used "in general of what is sure to happen" (J. Thayer).

【注1】　直譯，居人之地。即來世要成為主國之地。（詩二8，但二35，啟十一15。）

【注2】　直譯，神原沒有叫它服於天使。

2:6　但有人在經上某處鄭重見證diemartyrato說，「¹人ánthrōpos算什麼，你竟顧念mimnēskē他？²世人son of man算什麼，你竟眷顧episkeptē他？

人444 ánthrōpos – man, also the generic term for "mankind"; the human race; people, including women and men (Mt 4:19, 12:12, etc.).

444 (anthrōpos) relates to both genders (male and female) as both are created in the image of God – each equally vested with individual personhood and destiny (cf. Gal 3:28). Accordingly, the Bible uses 444 (ánthrōpos) of a specific man, woman, or class (type, group) of people – i.e. mankind in general (inclusive of every man, woman and child; see also 1 Cor 11:7). (435 /anḗr specifically refers to a male and 1135 /gynḗ to a female.)

[444 /ánthrōpos ("man") answers to the Hebrew term, ̓adam – and 435 (anḗr) answers to the Hebrew term ̓ish.

K. Wuest, "There are two words in Greek which mean 'man,' anēr, which refers to a male individual of the human reace, and anthrōpos, which is the racial, generic term, and which has the general idea of 'mankind' " (3, Great Truths to Live By, 46).]

episkeptēSTRONGS NT 1980: ἐπισκέπτομαι
ἐπισκέπτομαι; future 3 person singular ἐπισκέψεται, Luke 1:78 Tr marginal reading WH; 1 aorist ἐπεσκεψάμην; from Herodotus down; the Sept. often for פָּקַד; to look upon or after, to inspect, examine with the eyes;

a. τινα, in order to see how he is, i. e. to visit, go to see one: Acts 7:23; Acts 15:36, (Judges 15:1); the poor and afflicted, James 1:27; the sick, Matthew 25:36, 43, (Sir. 7:35; Xenophon, mem. 3, 11, 10; Plutarch, mor., p. 129 c. (de sanirate praecept. 15 at the beginning); Lucian, philops. 6, and in medical writers).

b. Hebraistically, to look upon in order to help or to benefit, equivalent to to look after, have a care for, provide for, of God: τινα, Luke 7:16; Hebrews 2:6 (Genesis 21:1; Exodus 4:31; Psalm 8:5; Psalm 79:15 (); Sir. 46:14; Judith 8:33, etc.); followed by a telic infinitive Acts 15:14; absolutely (Sir. 32:21 (Sir. 35:21)) yet with a statement of the effect and definite blessing added, Luke 1:68; ἐπεσκέψατο (WH Tr marginal reading ἐπισκέψεται) ἡμᾶς ἀνατολή ἐξ ὕψους a light from on high hath looked (others, shall look) upon us (cf. our the sun looks down on us, etc.), i. e. salvation from God has come to us, Luke 1:78. (In the O. T. used also in a bad sense of God as punishing, Psalm 88:33 (); Jeremiah 9:25; Jeremiah 11:22, etc.)

c. to look (about) for, look out (one to choose, employ, etc.): Acts 6:3.

【注1】　神在創一所創造的頭一個人亞當，沒有完成神在人身上的定旨；以後詩八以預言的方式，題到另一個人要頂替頭一個人完成神的定旨。本章告訴我們，這另一個人，第二個人，就是耶穌；祂已經來了，並且成就了這麼多，為要完成神對人的心意，就是創一26、28所啟示，以及詩八4～8所隱指的。所以，凡頭一個人亞當所失敗的，第二個人基督，藉著頂替頭一個人，已經成功了。

　本章應驗了詩八、二二的預言，這兩處都說到那人基督，完成神定旨的主要步驟：在成為肉體時，祂有分於人的性情。（14。）在釘十字架時，祂為樣樣受死，（9，）並廢除魔鬼。（14。）在復活時，祂產生神的眾子，就是祂的眾弟兄，以形成召會。（10～12。）在被高舉時，祂得了榮耀尊貴為冠冕。這一切步驟，使祂夠資格作我們的大祭司。（17。）

【注2】　世人，直譯，人的兒子。

2:7　你使祂¹比(暫時brachy)天使微小一點ēlattōsas，賜祂榮耀doxē尊貴timē為冠冕estephanōsas，並派katestēsas祂管理epi ²你手所造的，

You made a lower

暫時brachy

βραχύς, βραχεια, βραχύ, short, small, little (from Pindar, Herodotus, Thucydides down);

a. of place; neuter βραχύ adverbially, a short distance, a little: Acts 27:28 (2 Samuel 16:1; Thucydides 1, 63).

b. of time; βραχύ τί a short time, for a little while: Hebrews 2:7, 9, (where the writer transfers to time what the Sept. in Psalm 8:6 says of rank); Acts 5:34 (here L T Tr WH omit τί); μετά βραχύ shortly after, Luke 22:58.

c. of quantity and measure; βραχύ τί (Tr text WH omits; L Tr marginal reading brackets τί) some little part, a little: John 6:7 (βραχύ τί τοῦ μέλιτος, 1 Samuel 14:29; ἔλαιον βραχύ, Josephus, Antiquities 9, 4, 2; βραχυτατος λιβανωτός, Philo de vict. off. § 4); διά βραχέων in few namely, words, briefly, Hebrews 13:22 (so (Plato, Demosthenes, others (cf. Bleek on Hebrews, the passage cited)) Josephus, b. j. 4, 5, 4; ἐν βραχυτάτω δηλουν to show very briefly, Xenophon, Cyril 1, 2, 15).

微小一點ēlattōsas from elassón ἐλαττόω (Buttmann, 7), ἐλάττω: 1 aorist ἠλαττωσα; passive, (present ἐλαττοῦμαι); perfect participle ἠλαττωμενος; (ἐλαττῶν); to make less or inferior: τινα, in dignity, Hebrews 2:7; passive to be made less or inferior: in dignity, Hebrews 2:9; to decrease (opposed to αὐξάνω), in authority and popularity, John 3:30. (Many times in the Sept.; in Greek writings from Thucydides on.) 1646 eláxistos – the superlative (-est form) of 3398 /mikrós ("small") meaning "the very least, smallest."

Lk 16:10: "He who is faithful in a very little (1646 /eláxistos) thing is faithful also in much; and he who is unrighteous in a very little (1646 /eláxistos) thing is unrighteous also in much" (NASU).

Lk 19:17: "And he said to him, 'Well done, good slave, because you have been faithful in a very little (1646 /eláxistos) thing, you are to be in authority over ten cities' " (NASU).

榮耀1391 dóksa (from dokeō, "exercising personal opinion which determines value") – glory. 1391 /dóksa ("glory") corresponds to the OT word, kabo (OT 3519, "to be heavy"). Both terms convey God's infinite, intrinsic worth (substance, essence).

[1391 (dóksa) literally means "what evokes good opinion, i.e. that something has inherent, intrinsic worth" (J. Thayer).]

尊貴5092 timḗ (from tiō, "accord honor, pay respect") – properly, perceived value; worth (literally, "price") especially as perceived honor – i.e. what has value in the eyes of the beholder; (figuratively) the value (weight, honor) willingly assigned to something.

【注1】　比天使微小一點，或，暫時比天使微小。

為冠冕Cognate: 4737 stephanóō – to crown as victor 2525 kathístēmi (from 2596 /katá, "down" and 2476 /hístēmi, "to stand") – properly, set down (in place), i.e. "put in charge," give standing (authority, status) which enables someone to rule (exercise decisive force).

冠冕4735 stéphanos – properly, a wreath (garland), awarded to a victor in the ancient athletic games (like the Greek Olympics); the crown of victory (versus 1238 /diádēma, "a royal crown").

[4735 (stéphanos) is used of a plaited wreath ("crown"), like the one made of thorns placed on the head of Christ at His trial (Mt 27:29, Mk 15:17; Jn 19:2,5).]

【注2】　直譯，你手的工作。在你手的工作之上

2:8　叫萬有panta都服在祂的腳下podōn。」既叫萬有都服hypotaxai祂，就沒有留下一樣不服祂的。只是如今我們還不見萬有都服hypotetagmena祂，

服hypotaxai5293 hypotássō (from 5259 /hypó, "under" and 5021 /tássō, "arrange") – properly, "under God's arrangement," i.e. submitting to the Lord (His plan).

2:9　惟獨看見耶穌得了¹榮耀尊貴為冠冕，祂為著受死thanatou的苦pathēma，²成為比天使³小一點的(暫時brachy) ēlattōmenon，好叫祂因著神的恩chariti，為⁴樣樣嘗到geusētai死味thanatou。

苦pathēma3804 páthēma (from 3958 /pásxō, "the capacity to feel strong emotion, like suffering") – properly, the capacity and privilege of experiencing strong feeling; felt, deep emotion, like agony, passion (ardent desire), suffering, etc.

Under God, 3804 /páthēma ("strong feeling") is redemptive, preparing us to know the Lord better now and forever in glory (cf. Ro 8:18; Phil 3:10; 1 Pet 5:1). 3804 (páthēma) is not inherently negative; indeed, it is only negative when experienced outside of (apart from) faith. See 3958 (pasxō).

[3804 /páthēma ("strong feeling") includes affliction (suffering), which should always (ideally) result in knowing God's glory – like going through difficulties (persecution, etc.) in faith. Note the -ma suffix, emphasizing the end-result (experiencing strong feeling).]

嘗到geusētai

γεύω: (cf. Latingusto, German kosten; Curtius, § 131); to cause to taste, to give one a taste of, τινα (Genesis 25:30). In the N. T. only the middle γεύομαι: future γεύσομαι; 1 aorist ἐγευσάμην;

1. to taste, try the flavor of: Matthew 27:34; contrary to better Greek usage (cf. Winers Grammar, § 30, 7 c. (and p. 36; Anthol. Pal. 6, 120)) with the accusative of the object: John 2:9.

2. to taste, i. e. perceive the flavor of, partake of, enjoy: τίνος, Luke 14:24 (γεύσεται μου τοῦ δείπνου, i. e. shall partake of my banquet); hence, as in Greek writings from Homer down, equivalent to to feel, make trial of, experience: τίνος, Hebrews 6:4; ῤῆμα Θεοῦ, Hebrews 6:5, (τῆς γνώσεως, Clement of Rome, 1 Cor. 36, 2 [ET]). as in Chaldean, Syriac, and rabbinical writers, γεύεσθαι τοῦ θανάτου (Winer's Grammar, 33 (32)): Matthew 16:28; Mark 9:1; Luke 9:27; John 8:52; Hebrews 2:9; (cf. Wetstein on Matthew, the passage cited; Meyer on John, the passage cited; Bleek, Lünem., Alford on Hebrews, the passage cited), followed by ὅτι: 1 Peter 2:3 (Psalm 33:9 ().

3. to take food, eat: absolutely, Acts 10:10; Acts 20:11; cf. Kypke, Observations, ii., p. 47; to take nourishment, eat — (but substantially as above), with the genitive μηδενός, Acts 23:14; with the ellipsis of a genitive denoting unlawful food, Colossians 2:21.

死2288 thánatos (derived from 2348 /thnḗskō, "to die") – physical or spiritual death; (figuratively) separation from the life (salvation) of God forever by dying without first experiencing death to self to receive His gift of salvation.

【注1】　榮耀是指與耶穌人位有關的榮美；尊貴是指與耶穌價值、寶貴（彼前二7的寶貴與這裡的尊貴，原文同字）及尊榮有關的珍貴，這尊榮與祂的地位有關。（彼後一17，參彼前二17，羅十三7。）

【注2】　或，暫時成為比天使微小的。

【注3】　在永遠裡，基督是創造者，無限無量且無所不在；然而祂在時間裡成為人時，便受到限制，使祂有一日能到十字架上，對付宇宙的難處─死。基督要受死以除滅並廢掉死，就必須成為人，暫時失去自由三十三年半。就此而言，在那段時間裡，祂比天使微小一點。但祂死後第三天復活了，脫離了低微的地位；現今祂遠超過一切的天使。

【注4】　或，人人。主耶穌所完成的救贖，不僅是為著人，也是為著神所造的每樣東西；因此，神能藉著祂叫萬有與自己和好。（西一20。）挪亞方舟的救贖是這事清楚的預表：在方舟裡，不只八個人得救了，連神所造各樣的活物，也都得救了。（創七13～23。）

2:10　原來萬有因¹祂而有，藉祂而造的那位，為著要領agagonta²許多的兒子進³榮耀裡去，就藉著dia苦難pathēmatōn⁴成全teleiōsai他們救恩的⁵創始者archēgon，這對祂本是合宜的Eprepen。

領agagontaa. to lead by laying hold of, and in this way to bring to the point of destination: of an animal, Matthew 21:7; Luke 19:35; Mark 11:7 (T Tr WH φέρουσιν); (Luke 19:30); τινα followed by εἰς with the accusative of place, Luke 4:9 (others refer this to 2 c.); Luke 10:34; (ἤγαγον καί εἰσήγαγον, Luke 22:54); John 18:28; Acts 6:12; Acts 9:2; Acts 17:5 (R G); Rec.; ; ἐπί with the accusative, Acts 17:19; ἕως, Luke 4:29; πρός τινα, to persons, Luke (Luke 4:40); ; Acts 9:27; John 8:3 (Rec.).

b. to lead by accompanying to (into) any place: εἰς, Acts 11:26 (Acts 11:25); ἕως, Acts 17:15; πρός τινα, to persons, John 1:42 (John 1:43); ; Acts 23:18; followed by the dative of person to whom, Acts 21:16 on which see Winers Grammar, 214 (201) at length (cf. Buttmann, 284 (244)) (1 Macc. 7:2 ἄγειν αὐτούς αὐτῷ).

c. to lead with oneself, attach to oneself as an attendant: τινα, 2 Timothy 4:11; 1 Thessalonians 4:14 (Josephus, Antiquities 10, 9, 6 ἀπῆρεν εἰς τήν Αἴγυπτον ἀγών καί Ιερεμιαν). Some refer Acts 21:16 to this head, resolving it ἄγοντες Μνάσωνα παρ' ᾧ ξενισθῶμεν, but incorrectly, see Winers Grammar (and Buttmann) as above.

d. to conduct, bring: τινα (Luke 19:27); John 7:45; (John 19:4, 13); Acts 5:21, 26,(); ; πῶλον, Mark 11:2 (where T Tr WH φέρετε); (Luke 19:30, see a. above); τινα τίνι or τί τίνι, Matthew 21:2; Acts 13:23 G L T Tr WH.

e. to lead away, to a court of justice, magistrate, etc.: simply, Mark 13:11; (Acts 25:17); ἐπί with the accusative, Matthew 10:18; Luke 21:12 (T Tr WH ἀπαγομένους; (Luke 23:1); Acts (Acts 9:21); Acts 18:12; (often in Attic); (πρός with the accusative, John 18:13 L T Tr WH); to punishment: simply (2 Macc. 6:29 2Macc. 7:18, etc.), John 19:16 Griesbach (R καί ἀπήγαγον, which L T Tr WH have expunged); with the telic infinitive, Luke 23:32; (followed by ἵνα, Mark 15:20 Lachmann); ἐπί σφαγήν, Acts 8:32 (ἐπί θανάτῳ, Xenophon, mem. 4, 4, 3; an. 1, 6, 10).

2. tropically,

a. to lead, guide, direct: John 10:16; εἰς μετάνοιαν, Romans 2:4.

b. to lead through, conduct, to something, become the author of good or of evil to some one: εἰς δόξαν, Hebrews 2:10 (εἰς (others, ἐπί) καλοκἀγαθίαν, Xenophon, mem. 1, 6, 14; εἰς δουλείαν, Demosthenes, p. 213, 28).

c. to more, impel, of forces and influences affecting the mind: Luke 4:1 (where read ἐν τῇ ἐρήμῳ (with L text T Tr WH)); πνεύματι Θεοῦ ἄγεσθαι, Romans 8:14; Galatians 5:18; ἐπιθυμίαις, 2 Timothy 3:6; simply, urged on by blind impulse, 1 Corinthians 12:2 — unless impelled by Satan's influence be preferable, cf. 1 Corinthians 10:20; Ephesians 2:2; (Buttmann, 383f (328f)).

3. to pass a day, keep or celebrate a feast, etc.: τρίτην ἡμέραν ἄγει namely, ὁ Ἰσραήλ, Luke 24:21 (others (see Meyer) supply αὐτός or ὁ Ἰησοῦς; still others take ἄγει as impersonal, one passes, Vulg.tertiadiesest; see Buttmann, 134 (118)); γενεσίων ἀγομένων, Matthew 14:6 R G; ἀγοραῖοι (which see, 2), Acts 19:38; often in the O. T. Apocrypha (cf. Wahl, Claris Apocr. under the word ἄγω, 3), in Herodotus and Attic writers.

4. intransitive, to go, depart (Winers Grammar, § 38, 1, p. 251 (236); (Buttmann, 144 (126))): ἄγωμεν let us go, Matthew 26:46; Mark 14:42; John 14:31; πρός τινα, John 11:15; εἰς with the accusative of place, Mark 1:38; John 11:7 (Epictetus diss. 3, 22, 55 ἄγωμεν, ἐπί τόν ἀνθύπατον); (followed by ἵνα, John 11:16. Compare: ἀνάγω, ἐπανάγω, ἀπάγω, συναπάγω, διάγω, εἰσάγω, παρεισάγω, ἐξάγω, ἐπάγω, κατάγω, μετάγω παράγω, περιάγω, προάγω, προσάγω, συνάγω, ἐπισυνάγω, ὑπάγω. Synonym: cf. Schmidt, chapter 105.)

Definition: originator, author, founder, prince, leader.

HELPS Word-studies

創始者747 arxēgós(from 746 /arxḗ, "the first" and 71 /ágō, "to lead") – properly, the first in a long procession; a file-leader who pioneers the way for many others to follow. 747 (arxēgós) does not strictly mean "author," but rather "a person who is originator or founder of a movement and continues as the leader – i.e. 'pioneer leader, founding leader' " (L & N, 1, 36.6).

苦難3804 páthēma (from 3958 /pásxō, "the capacity to feel strong emotion, like suffering") – properly, the capacity and privilege of experiencing strong feeling; felt, deep emotion, like agony, passion (ardent desire), suffering, etc.

Under God, 3804 /páthēma ("strong feeling") is redemptive, preparing us to know the Lord better now and forever in glory (cf. Ro 8:18; Phil 3:10; 1 Pet 5:1). 3804 (páthēma) is not inherently negative; indeed, it is only negative when experienced outside of (apart from) faith. See 3958 (pasxō).

[3804 /páthēma ("strong feeling") includes affliction (suffering), which should always (ideally) result in knowing God's glory – like going through difficulties (persecution, etc.) in faith. Note the -ma suffix, emphasizing the end-result (experiencing strong feeling

成全5048 teleióō – to consummate, reaching the end-stage, i.e. working through the entire process (stages) to reach the final phase (conclusion). See 5056 (telos).

[This root (tel-) means "reaching the end (aim)." It is well-illustrated with the old pirate's telescope, unfolding (extending out) one stage at a time to function at full-strength (capacity effectiveness).]

【注1】　指創造萬有的神。

【注2】　這裡許多的兒子，就是羅八29的許多弟兄，也是約十二24的許多子粒。

【注3】　神莫大救恩的最後一步，是要領許多的兒子進榮耀裡去。羅八告訴我們，神在我們身上恩典的工作，開始於祂的預知，經過祂的預定、呼召、稱義，終結於祂叫我們得榮耀。（羅八29～30。）羅八也告訴我們，一切受造之物，正在熱切等待神的眾子顯示出來（得榮耀），指望著受造之物自己，也要得享神兒女之榮耀的自由。（羅八19～21。）這要藉著主的再來得著成就，（腓三21，）那時我們要與祂一同顯現在榮耀裡；（西三4；）這是我們的盼望。（西一27。）神的眾子這樣得榮耀，乃是神救恩的目標，要持續的經過千年國，且要完滿的顯於新耶路撒冷，直到永遠。（啟二一11，23。）

【注4】　成全耶穌，乃指在資格上成全祂，並不含示祂在美德或屬性上，有什麼不完全，只指使祂完成人生苦難的經歷，能適合作跟從祂者救恩的創始者和首領。

　主耶穌是自有永有的神，從永遠到永遠是完全的。但祂需要成肉體，取人性，經人生，釘十架，復活，升天，得到這些過程的成全，才夠資格作神的基督，和我們的救主。

【注5】　或，元帥，起始者，開創者，首領，開拓者。本節所說以及3節和一14所題的救恩，乃是把我們從墮落的光景拯救到榮耀裡。身為開拓者、先鋒的耶穌，（六 20，）已領先進入榮耀；現今我們這些跟從祂的人，正在同一路上，也要被帶進神所為我們命定同樣的榮耀裡。（林前二7，帖前二12。）祂已經開了路，我們現今正行在其中。因此，祂不僅是救主，拯救我們脫離墮落的光景；祂也是創始者，領先進入榮耀的開拓者，要把我們帶進同樣的光景裡。　

2:11　因¹那聖別人的hagiazōn，和那些被聖別的hagiazomenoi，都是²出於一henos；因這緣故，祂稱他們為弟兄adelphous，並不以為恥epaischynetai，說，

37 hagiázō (from 40 /hágios, "holy") – to regard as special (sacred), i.e. holy ("set apart"), sanctify. See 40 (hagios).

[37 (hagiázō) means "to make holy, consecrate, sanctify; to dedicate, separate" (Abbott-Smith).]

1. to render or acknowledge to be venerable, to hallow: τό ὄνομα τοῦ Θεοῦ, Matthew 6:9 (so of God, Isaiah 29:23; Ezekiel 20:41; Ezekiel 38:23; Sir. 33:4 (Sir. 36:4)); (Luke 11:2); τόν Χριστόν, 1 Peter 3:15 (R G Θεόν). Since the stamp of sacredness passes over from the holiness of God to whatever has any connection with God, ἁγιάζειν denotes

2. to separate from things profane and dedicate to God, to consecrate and so render inviolable;

a. things (πᾶν πρωτότοκον, τά ἀρσενικά, Deuteronomy 15:19; ἡμέραν, Exodus 20:8; οἶκον, 2 Chronicles 7:16, etc.): τόν χρυσόν, Matthew 23:17; τό δῶρον, Matthew 23:19; σκεῦος, 2 Timothy 2:21.

b. persons. So Christ is said by undergoing death to consecrate himself to God, whose will he in that way fulfills, John 17:19; God is said ἁγιάσαι Christ, i. e. to have selected him for his service (cf. ἀφορίζειν, Galatians 1:15) by having committed to him the office of Messiah, John 10:36, cf. Jeremiah 1:5; Sir. 36:12 (ἐξ αὐτῶν ἡγίασε, καί πρός αὐτόν ἤγγισεν, of his selection of men for the priesthood); Sir. 45:4 Sir. 49:7. Since only what is pure and without blemish can be devoted and offered to God (Leviticus 22:20; Deuteronomy 15:21; Deuteronomy 17:1), ἁγιάζω signifies

3. to purify (ἀπό τῶν ἀκαθαρσιῶν is added in Leviticus 16:19; 2 Samuel 11:4); and

a. to cleanse externally (πρός τήν τῆς σαρκός καθαρότητα), to purify levitically: Hebrews 9:13; 1 Timothy 4:5.

b. to purify by expiation, free from the guilt of sin: 1 Corinthians 6:11; Ephesians 5:26; Hebrews 10:10, 14, 29; Hebrews 13:12; Hebrews 2:11 (equivalent to כִּפֶר, Exodus 29:33, 36); cf. Pfleiderer, Paulinismus, p. 340ff (English translation 2:68f).

c. to purify internally by reformation of soul: John 17:17, 19 (through knowledge of the truth, cf. John 8:32); 1 Thessalonians 5:23; 1 Corinthians 1:2 (ἐν Χριστῷ Ἰησοῦ in the fellowship of Christ, the Holy One); Romans 15:16 (ἐν πνεύματι ἁγίῳ imbued with the Holy Spirit, the divine source of holiness); Jude 1:1 (L T Tr WH ἠγαπημένοις (which see)); Revelation 22:11. In general, Christians are called ἡγιασμένοι (cf. Deuteronomy 33:3), as those who, freed from the impurity of wickedness, have been brought near to God by their faith and sanctity, Acts 20:32; Acts 26:18. In 1 Corinthians 7:14 ἁγιάζεσθαι is used in a peculiar sense of those who, although not Christians themselves, are yet, by marriage with a Christian, withdrawn from the contamination of heathen impiety and brought under the saving influence of the Holy Spirit displaying itself among Christians; cf. Neander at the passage

成為一

1. universally,

a. in opposed to many; and α. added to nouns after the manner of an adjective: Matthew 25:15 (opposed to πέντε δύο); Romans 5:12 (opposed to πάντες); Matthew 20:13; Matthew 27:15; Luke 17:34 (but L WH brackets); Acts 28:13; 1 Corinthians 10:8; James 4:13 (R G), and often; παρά μίαν namely, πληγήν (Winers Grammar, 589 (548); Buttmann, 82 (72)), save one (Winer's Grammar, § 49, g.), 2 Corinthians 11:24; with the article, ὁ εἰς ἄνθρωπος, the one man, of whom I have spoken, Romans 5:15. β. substantively, with a partitive genitive — to denote one, whichever it may be: μίαν τῶν ἐντολῶν, one commandment, whichever of the whole number it may be, Matthew 5:19; add, Matthew 6:29; Matthew 18:6; Mark 9:42; Luke 12:27; Luke 17:2, 22; or, that one is required to be singled out from a certain number: Luke 23:39; John 19:34, etc. followed by ἐκ with the genitive of a noun signifying a whole, to denote that one of (out of) a company did this or that: Matthew 22:35; Matthew 26:21; Matthew 27:48; Mark 14:18; Luke 17:15; John 1:40 (); (T WH Tr marginal reading in brackets), (Tr omits ἐκ); (Rec. omits ἐκ); ; Revelation 5:5; Revelation 7:13; Revelation 9:13; Revelation 13:3 (Rec. omits ἐκ. γ. absolutely: Matthew 23:8-10; Hebrews 2:11; Hebrews 11:12; and where it takes the place of a predicate, Galatians 3:20 (cf. Winer's Grammar, 593 (551)), Galatians 3:28 (ye that adhere to Christ make one person, just as the Lord himself); συνάγειν εἰς ἐν, to gather together into one, John 11:52; ποιεῖν τά ἀμφότερα ἐν, Ephesians 2:14; with the article, ὁ εἰς, the one, whom I have named, Romans 5:15, 19.

b. in opposed to a division into parts, and in ethical matters to dissensions: ἐν σῶμα πολλά μέλη, Romans 12:4; 1 Corinthians 12:12, 20; ἐν εἶναι, to be united most closely (in will, spirit), John 10:30; John 17:11, 21-23; ἐν ἑνί πνεύματι, μία ψυχή, Philippians 1:27 cf. Acts 4:32 (cf. Cicero, Lael. 25 (92)amicitiae vis est in eo, ut unus quasi animus fiat ex pluribus); ἀπό μιᾶς (see ἀπό, III., p. 59{b}), Luke 14:18.

c. with a negative following joined to the verb, εἰς ... οὐ or μή (one ... not, i. e.) no one, (more explicit and emphatic than οὐδείς): ἐν ἐξ αὐτῶν οὐ πεσεῖται, Matthew 10:29; besides, Matthew 5:18; Luke 11:46; Luke 12:6; this usage is not only Hebraistic (as that language has no particular word to express the notion of none), but also Greek (Aristophanes ecclesiastical 153: thesm. 549; Xenophon, an. 5, 6, 12; Dionysius Halicarnassus, verb. comp. 18, etc.), cf. Winers Grammar, 172 (163); (Buttmann, 121 (106)).

2. emphatically, so that others are excluded, and εἰς is the same as 2. a single (Latinunus equivalent tounicus); joined to nouns: Matthew 21:24; Mark 8:14 (οὐκ ... εἰ μή ἕνα ἄρτον); Mark 12:6; Luke 12:52; John 11:50; John 7:21; 1 Corinthians 12:19; Ephesians 4:5, etc.; absolutely: 1 Corinthians 9:24; 2 Corinthians 5:14 (15); 1 Timothy 2:5; James 4:12, etc.; οὐδέ εἰς, not even one: Matthew 27:14; John 1:3; Acts 4:32; Romans 3:10; 1 Corinthians 6:5 (R G); οὐκ ἐστιν ἕως ἑνός (there is not so much as one), Romans 3:12 from Psalm 13:3 (); cf. Latinomnes ad unum, all to a man. Neuter, ἐν, one thing, exclusive of the rest; one thing before all others: Mark 10:21; Luke 18:22; Luke 10:42 (but WH only text); John 9:25; Philippians 3:13 (); James 2:10.

b. alone: οὐδείς ... εἰ μή εἰς ὁ Θεός, Mark 2:7 (for which in Luke 5:21 μόνος ὁ Θεός); Mark 10:18; Luke 18:19.

c. one and the same (not at variance with, in accord with oneself): Romans 3:30; Revelation 17:13, 17 (L omits); ; τό ἐν φρονεῖν, Philippians 2:2 (WH marginal reading αὐτό); ἕν εἶναι are one, i. e. are of the same importance and esteem, 1 Corinthians 3:8; εἰς τό ἐν εἶναι (see εἰμί, V. 2 d.), 1 John 5:8; more fully τό ἐν καί τό αὐτό. 1 Corinthians 12:11; ἐν καί τό αὐτό τίνι, 1 Corinthians 11:5.

3. the numerical force of εἰς is often so weakened that it hardly differs from the indefinite pronoun τίς, or from our indefinite article (Winers Grammar, 117 (111) (cf. 29 note 2; Buttmann, 85 (74))): Matthew 8:19 εἰς γραμματεύς); ; John 6:9 (παιδάριον ἐν, where T Tr WH omit and L brackets ἐν); Revelation 8:13; Revelation 9:13 (Aristophanes av. 1292; Xenophon, mem. 3, 3, 12; Plato, de rep. 6, p. 494 d.; legg. 9, p. 855 d., etc.; especially later writings; (Tobit 1:19 Tobit 2:3; 3Esdr. 4:18 [LXX 1 Esdras 4:18]; Genesis 21:15; 2 Samuel 2:18; Judith 14:6); so the Hebrew אֶחָד, Daniel 8:3; Genesis 22:13; 1 Samuel 1:2; 1 Kings 21:13 (); see Gesenius, Lchrgeb., p. 655); εἰς τίς (Latinunus aliquis), a certain one; one, I know not who; one who need not be named: with a substantive, Mark 14:51 (L Tr WH omit εἰς); or followed by a genitive Mark 14:47 where L Tr omit; WH brackets τίς; followed by ἐκ, ἐξ, with the genitive: Luke 22:50; John 11:49 (ἕν τί τῶν ῤημάτων, Judith 2:13, and often in Greek writings; cf. Wetstein on Mark 14:51; Matthiae, § 487).

4. it is used distributively (Winers Grammar, § 26, 2; especially Buttmann, 102 (90));

a. εἰς ... καί εἰς, one ... and one: Matthew 17:4; Matthew 20:21; Matthew 24:40 L T Tr WH, ; ; Mark 4:8 (R G L WH marginal reading); Mark 4:20 (R G L Tr marginal reading WH marginal reading in brackets); ; Luke 9:33; John 20:12; Galatians 4:22; (in Greek authors, εἰς μέν ... εἰς δέ, as Aristotle, eth. 6, 1, 5; Xcn. Cyril 1, 2, 4); with the article prefixed, ὁ εἰς the one, Luke 24:18 R G; followed by ὁ εἰς, the one ... the other, Matthew 24:40 R G; followed by ὁ ἕτερος, Matthew 6:24; Luke 7:41; Luke 16:13{b}; R WH; R G T WH marginal reading; Acts 23:6; εἰς (without the article ... ὁ ἕτερος: Luke 16:13{c}; G L T Tr; L Tr WH text; πέντε ... ὁ εἰς ... ὁ ἄλλος, Revelation 17:10.

b. εἰς ἕκαστος, everyone: Acts 2:6; Acts 20:31; Ephesians 4:16; Colossians 4:6; followed by a partitive genitive: Luke 4:40; Luke 16:5; Acts 2:3; Acts 17:27; Acts 21:26; 1 Corinthians 12:18; Ephesians 4:7; 1 Thessalonians 2:11; cf. Buttmann, 102f (89f); ἀνά εἰς ἕκαστος (see ἀνά, 2), Revelation 21:21.

c. a solecism, common in later Greek (cf. Lucian, solace. (Pseudosoph.) § 9; Winers Grammar, § 37, 3; Buttmann, 30f (26f); Fritzsche on Mark, p. 613f; (Sophocles' Lexicon, under the word καθεῖς)), is καθ' εἰς, and in combination καθεῖς (so that either κατά is used adverbially, or εἰς as indeclinablc): ὁ καθ' εἰς, equivalent to εἰς ἕκαστος, Romans 12:5 (where L T Tr WH τό καθ', as respects each one, severally; cf. what is said against this reading by Fritzsche, commentary, iii., p. 44f, and in its favor by Meyer); with a partitive genitive 3Macc. 5:84; εἰς καθ' (T WH Tr marginal reading κατά) εἰς, everyone, one by one, Mark 14:19; John 8:9; καθ' ἕνα, καθ' ἕν (as in Greek writings), of a series, one by one, successively: καθ' ἐν, all in succession, John 21:25 (not Tdf.); καθ' ἕνα πάντες, 1 Corinthians 14:31 (Xenophon, venat. 6, 14); καθ' ἕν ἕκαστον, Acts 21:19 (Xenophon, Cyril 1, 6, 22 (27); Ages. 7, 1); ὑμεῖς οἱ καθ' ἕνα ἕκαστος, ye severally, every one, Ephesians 5:33.

5. like the Hebrew אֶחָד, εἰς is put for the ordinal πρῶτος, first (Winers Grammar, § 37, 1; Buttmann, 29 (26)): μία σαββάτων the first day of the week, Matthew 28:1; Mark 16:2; Luke 24:1; John 20:1, 19; Acts 20:7; 1 Corinthians 16:2 (L T Tr WH μία σαββάτου); (in Greek writings so used only when joined with other ordinal numbers, as εἷς καί τριηκοστος, Herodotus 5, 89: Diodorus 16. 71. Cicero, de senect. 5uno et octogesimo anna. (Cf. Sophocles Lexicon, under the word)).

恥1870 epaisxýnomai (from epi, "on, fitting" intensifying 153/aisxynō, "disgrace") – properly, disgraced, like someone "singled out" because they misplaced their confidence or support ("believed the big lie"); to be ashamed (personally humiliated).

In sum, 1870/epaisxynomai ("dishonor") refers to being disgraced, bringing on "fitting" shame that matches the error of wrongly identifying (aligning) with something.

[The prefix (epi) underlines specific (personal) nature of the disgrace.]

弟兄1. a brother (whether born of the same two parents, or only of the same father or the same mother): Matthew 1:2; Matthew 4:18, and often. That 'the brethren of Jesus,' Matthew 12:46, 47 (but WH only in marginal reading); f; Mark 6:3 (in the last two passages also sisters); Luke 8:19; John 2:12; John 7:3; Acts 1:14; Galatians 1:19; 1 Corinthians 9:5, are neither sons of Joseph by a wife married before Mary (which is the account in the Apocryphal Gospels (cf. Thilo, Cod. Apocr. N. T. i. 362f)), nor cousins, the children of Alphaeus or Cleophas (i. e. Clopas) and Mary a sister of the mother of Jesus (the current opinion among the doctors of the church since Jerome and Augustine (cf. Lightfoot's Commentary on Galatians, diss. ii.)), according to that use of language by which ἀδελφός like the Hebrew אָח denotes any blood-relation or kinsman (Genesis 14:16; 1 Samuel 20:29; 2 Kings 10:13; 1 Chronicles 23:2, etc.), but own brothers, born after Jesus, is clear principally from Matthew 1:25 (only in R G); Luke 2:7 — where, had Mary borne no other children after Jesus, instead of υἱόν πρωτότοκον, the expression υἱόν μονογενῆ would have been used, as well as from Acts 1:14, cf. John 7:5, where the Lord's brethren are distinguished from the apostles. See further on this point under Ἰάκωβος, 3. (Cf. B. D. under the word ; Andrews, Life of our Lord, pp. 104-116; Bib. Sacr. for 1864, pp. 855-869; for 1869, pp. 745-758; Laurent, N. T. Studien, pp. 153-193; McClellan, note on Matthew 13:55.)

2. according to a Hebrew use of אָח (Exodus 2:11; Exodus 4:18, etc.), hardly to be met with in secular authors, having the same national ancestor, belonging to the same people, countryman; so the Jews (as the σπέρμα Ἀβραάμ, υἱοί Ἰσραήλ, cf. Acts 13:26; (in Deuteronomy 15:3 opposed to ὁ ἀλλότριος, cf. Acts 17:15; Acts 15:12; Philo de septen. § 9 at the beginning)) are called ἀδελφοί: Matthew 5:47; Acts 3:22 (Deuteronomy 18:15); ; Romans 9:3; in address, Acts 2:29; Acts 3:17; Acts 23:1; Hebrews 7:5.

3. just as in Leviticus 19:17 the word אָח is used interchangeably with רֵַעַ (but, as Leviticus 19:16, 18 show, in speaking of Israelites), so in the sayings of Christ, Matthew 5:22, 24; Matthew 7:3ff, ἀδελφός is used for ὁ πλησίον to denote (as appears from Luke 10:29ff) any fellow-man — as having one and the same father with others, viz. God (Hebrews 2:11), and as descended from the same first ancestor (Acts 17:26); cf. Epictetus diss. 1, 13, 3.

4. a fellow-believer, united to another by the bond of affection; so most frequently of Christians, constituting as it were but a single family: Matthew 23:8; John 21:23; Acts 6:3 (Lachmann omits); ; Galatians 1:2; 1 Corinthians 5:11; Philippians 1:14, etc.; in courteous address, Romans 1:13; Romans 7:1; 1 Corinthians 1:10; 1 John 2:7 Rec., and often elsewhere; yet in the phraseology of John it has reference to the new life unto which men are begotten again by the efficiency of a common father, even God: 1 John 2:9ff; ; etc., cf. 1 John 5:1.

5. an associate in employment or office: 1 Corinthians 1:1; 2 Corinthians 1:1; 2 Corinthians 2:13(12); Ephesians 6:21; Colossians 1:1.

6. brethren of Christ is used of,

a. his brothers by blood; see 1 above.

b. all men: Matthew 25:40 (Lachmann brackets); Hebrews 2:11f (others refer these examples to d.)

c. apostles: Matthew 28:10; John 20:17.

d. Christians, as those who are destined to be exalted to the same heavenly δόξα (which see, III. 4 b.) which he enjoys: Romans 8:29.

 

【注1】　那聖別人的，是基督，是神的長子；那些被聖別的，是信基督的人，是神的許多兒子。神的長子和祂許多的兒子，都在復活裡為同一位父神所生，（徒十三33，彼前一3，）有同樣神聖的生命和性情。因此，祂稱他們為弟兄，並不以為恥。

【注2】　那聖別人的和被聖別的，都是出於一個源頭，一位父。

2:12　「我要向我的弟兄¹宣告Apangelō你的名onoma，在²召會中ekklēsias³我要歌頌hymnēsō你。」

518 apaggéllō (from 575 /apó, "from" intensifying angellō, "announce") – properly, to declare (report) from, which focuses on the original source (context) shaping the substance of what is announced.

[The prefix (apo) distinctly "looks back" to the cause (occasion) of the announcing which gives 518 (apaggéllō) a distinct nuance-application in each case. This makes sensitivity to the context essential to properly understanding the force of 518 (apaggéllō) in each of its occurrences.]

3686 ónoma – name; (figuratively) the manifestation or revelation of someone's character, i.e. as distinguishing them from all others. Thus "praying in the name of Christ" means to pray as directed (authorized) by Him, bringing revelation that flows out of being in His presence. "Praying in Jesus' name" therefore is not a "religious formula" just to end prayers (or get what we want)!

["According to Hebrew notions, a name is inseparable from the person to whom it belongs, i.e. it is something of his essence. Therefore, in the case of the God, it is specially sacred" (Souter).]

an assembly, congregation, church; the Church, the whole body of Christian believers.

HELPS Word-studies

1577 ekklēsía(from 1537 /ek, "out from and to" and 2564 /kaléō, "to call") – properly, people called out from the world and to God, the outcome being the Church (the mystical body of Christ) – i.e. the universal (total) body of believers whom God calls out from the world and into His eternal kingdom.

[The English word "church" comes from the Greek word kyriakos, "belonging to the Lord" (kyrios). 1577 /ekklēsía ("church") is the root of the terms "ecclesiology" and "ecclesiastical."]

a hymn, sacred song
Definition: a hymn, sacred song, song of praise to God.

HELPS Word-studies

Cognate: 5215 hýmnos (from hydeō, "to celebrate") – a song that gives honor, praise, or thanksgiving (transliterated into English as "hymn"). 5215 /hýmnos ("hymn") in antiquity was a song celebrating (praising) pagan gods, heroes, and conquerors.

In the NT, 5215 /hýmnos ("hymns") is used only of praising the triune God, manifested in the flesh in Jesus Christ, the God-man. It occurs twice in the NT (Eph 5:19; Col 3:16), pointing to well-known songs of praise to God that became established hymns for the early Christians. See 5214 (hymneō).

【注1】　神的長子從死人中復活之後，與父的許多兒子相見，就向祂的眾弟兄宣告父的名。（約二十17，19～23。）

【注2】　本書僅在本節與十二23題到召會兩次。在此，召會乃是神長子的眾弟兄團體的組合。

【注3】　這是長子在召會的聚集中，在父的許多兒子裡讚美父。我們這些神的許多兒子，就是召會，聚集讚美父的時候，長子就在我們的讚美裡讚美父。祂不是在我們外面，單獨的讚美父，乃是在我們裡面，藉著我們的讚美與我們一同讚美父。祂在我們的歌唱裡歌頌父。因此，我們若不歌唱，祂怎能歌唱？我們越向父歌唱，就越享受祂在我們裡面的同在、運行、施膏、並生命的分賜。這樣，我們就在祂裡面長大，且被帶進祂那超越一切的得榮裡。

2:13　又說，「我要信靠pepoithōs ep’祂。」又說，「看哪，我與神所給edōken我的兒女paidia。」

3813 paidíon – properly, a child under training; the diminutive form of 3816 /país ("child"). 3813 /paidíon ("a little child in training") implies a younger child (perhaps seven years old or younger). Some scholars apply 3816 (país) to a son or daughter up to 20 years old (the age of "complete adulthood" in Scripture).

給edōkenStrong's Exhaustive Concordance

bestow, commit, deliver.

A prolonged form of a primary verb (which is used as an alternative in most of the tenses); to give (used in a very wide application, properly, or by implication, literally or figuratively; greatly modified by the connection) -- adventure, bestow, bring forth, commit, deliver (up), give, grant, hinder, make, minister, number, offer, have power, put, receive, set, shew, smite (+ with the hand), strike (+ with the palm of the hand), suffer, take, utter, yield

2:14　兒女paidia既同有kekoinōnēken血haimatos肉sarkos之體，祂也照樣paraplēsiōsDefinition: similarly, in like manner, likewise.親自有分於meteschen血肉之體，為要藉著dia死thanatou，¹廢除katargēsē那掌echonta死權kratos的，就是魔鬼diabolon，

【注1】　或，使之歸於無有，使之失效，廢掉，消除，取消，棄絕。魔鬼，蛇，引誘人墮落後，神應許女人的後裔要來傷蛇的頭。（創三15。）及至時候滿足，神的兒子就為童女所生，（加四4，）來成為肉體，（約一14，羅八3，）好在十字架上藉著肉體受死，廢除在人肉體裡的魔鬼。（見約三14注1，十二31注2，羅八3 注3。）這是要將撒但廢掉，使他歸於無有。阿利路亞！撒但已經被廢掉、被除去了！

同有2841 koinōnéō – to participate (share in), as an associate ("partaker"). See 2842 (koinōnia).

有分於meteschenfrom meta and echó

廢除katargēsē (a) I make idle (inactive), make of no effect, annul, abolish, bring to naught, (b) I discharge, sever, separate from.

HELPS Word-studies

2673 katargéō (from 2596 /katá, "down to a point," intensifying 691 /argéō, "inactive, idle") – properly, idle down, rendering something inert ("completely inoperative"); i.e. being of no effect (totally without force, completely brought down); done away with, cause to cease and therefore abolish; make invalid, abrogate (bring to nought); "to make idle or inactive" (so also in Euripides, Phoen., 753, Abbott-Smith).

["2673 (katargéō) means 'to make completely inoperative' or 'to put out of use,' according to TDNT (1.453)" (J. Rodman Williams, Renewal Theology "God, the World & Redemption," 389).]

1228 diábolos (from 1225 /diabállō, "to slander, accuse, defame") – properly, a slanderer; a false accuser; unjustly criticizing to hurt (malign) and condemn to sever a relationship.

[1228 (diábolos) is the root of the English word, "Devil" (see also Webster's Dictionary).

1228 (diabolos) in secular Greek means "backbiter," i.e. an accuser, calumniator (slanderer). 1228 (diábolos) is literally someone who "casts through," i.e. making charges that bring down (destroy). Satan is used by God in this plan – as a predictable wind-up toy, playing out his evil nature.]

2:15　並要¹釋放apallaxē那些一生zēn因怕phobō死thanatou而受挾於enochoi奴役douleias的人。

¹釋放apallaxēto remove, release; passive to be removed, to depart: ἀπ' αὐτῶν τάς νόσους, Acts 19:12 (Plato, Eryx. 401 c. εἰ αἱ νοσοι ἀπαλλαγειησαν ἐκ τῶν σωμάτων); in a transferred and especially in a legal sense, ἀπό with the genitive of person, to be set free, the opponent being appeased and withdrawing the suit, to be quit of one: Luke 12:58 (so with a simple genitive of person Xenophon, mem. 2, 9, 6). Hence, universally, to set free, deliver: τινα, Hebrews 2:15; (in secular authors the genitive of the thing freed from is often added; cf. Bleek on Heb. vol. ii. 1, p. 339f).

怕5401 phóbos (from phebomai, "to flee, withdraw") – fear (from Homer about 900 bc on) 5401 (phóbos) meant withdrawal, fleeing because feeling inadequate (without sufficient resources, Abbott-Smith).

Fear (5401 /phóbos) is commonly used in Scripture – sometimes positively (in relation to God) but more often negatively of withdrawing from the Lord (His will).

[Fundamentally, 5401 /phóbos ("fear") means withdraw (separate from), i.e. flee (remove oneself) and hence to avoid because of dread (fright).]

一生infinitive ζῆν (so L T, but R G WH (η(, Tr also (except 1 Corinthians 9:14; 2 Corinthians 1:8); cf. Winers Grammar, § 5, 4 c.; WH. Introductory § 410; Lipsius Gram. Unters., p. 5f), participle ζῶν; imperfect ἔζων (Romans 7:9, where Vat. has the inferior form ἔζην (found again Colossians 3:7 ἐζῆτε); cf. Fritzsche on Romans, ii., p. 38; (WHs Appendix, p. 169; Veitch, under the word)); future in the earlier form ζήσω (Romans 6:2 (not L marginal reading); Hebrews 12:9; L T Tr WH also in John (John 5:25); ( T WH), (not L; T Tr WH); 2 Corinthians 13:4; James 4:15), and much oftener ((?) five times, quotations excepted, viz. Matthew 9:18; Luke 10:28; John 11:25; Romans 8:13; Romans 10:5; cf. Moulton's Winer, p. 105) the later form, first used by (Hippocrates 7, 536 (see Veitch, under the word)) Demosthenes, ζήσομαι; 1 aorist (unused in Attic (Hipp., Anth. Pal., Plutarch, others (see Veitch))) ἔζησα (Acts 26:5, etc.); cf. Alexander Buttmann (1873) Ausf. Sprachl. ii. 191f; Buttmann, 58 (51); Krüger, i., p. 172; Kühner, i. 829; Winers Grammar, 86 (83); (Veitch, under the word); Hebrew חָיָה; (from (Homer) Theognis, Aeschylus down); to live;

I. properly,

1. to live, be among the living, be alive (not lifeless, not dead): Acts 20:12; Romans 7:1-3; 1 Corinthians 7:39; 2 Corinthians 1:8; 2 Corinthians 4:11; 1 Thessalonians 4:15, 17; Revelation 19:20, etc.; ψυχή ζῶσα, 1 Corinthians 15:45 and R Tr marginal reading Revelation 16:3; διά παντός τοῦ ζῆν, during all their life (on earth), Hebrews 2:15 (διατελεῖν πάντα τόν τοῦ ζῆν χρόνον, Diodorus 1, 74 (cf. Buttmann, 262 (225))); ἔτι ζῶν (participle imperfect (cf. Winer's Grammar, 341 (320))), while he was yet alive, before his death, Matthew 27:63; with ἐν σαρκί added, of the earthly life, Philippians 1:22; ὁ δέ νῦν ζῶ ἐν σαρκί, that life which I live in an earthly body, Galatians 2:20 (Buttmann, 149 (130); Winer's Grammar, 227 (213)); ἐν αὐτῷ ζῶμεν, in God is the cause why we live, Acts 17:28; ζῶσα τέθνηκε, 1 Timothy 5:6; ἐμοί τό ζῆν Χριστός, my life is devoted to Christ, Christ is the aim, the goal, of my life, Philippians 1:21; ζῶντες are opposed to νεκροί, Matthew 22:32; Mark 12:27; Luke 20:38; ζῶντες καί νεκροί, Acts 10:42; Romans 14:9; 2 Timothy 4:1; 1 Peter 4:5; in the sense of living and thriving, 2 Corinthians 6:9; 1 Thessalonians 3:8; ζῇ ἐν ἐμοί Χριστός, Christ is living and operative in me, i. e. the holy mind and energy of Christ pervades and moves me Galatians 2:20; ἐκ δυνάμεως Θεοῦ ζῆν εἰς τινα, through the power of God to live and be strong toward one (namely, in correcting and judging), 2 Corinthians 13:4; in the absolute sense, God is said to be ὁ ζῶν: Matthew 16:16; Matthew 26:63; John 6:57; John 6:69 Rec.; Acts 14:15; Romans 9:26; 2 Corinthians 3:3; 2 Corinthians 6:16; 1 Thessalonians 1:9; 1 Timothy 3:15; 1 Timothy 4:10; 1 Timothy 6:17 R G; Hebrews 3:12; Hebrews 9:14; Hebrews 10:31; Hebrews 12:22; Revelation 7:2 (Joshua 3:10; 2 Kings 19:4, 16; Isaiah 37:4, 17; Hosea 1:10; Daniel 6:20 Theod., 26, etc.); with the addition of εἰς τούς αἰῶνας τῶν αἰώνων, Revelation 4:9; Revelation 15:7; ζῶ ἐγώ (אָנִי חַי, Numbers 14:21; Isaiah 49:18, etc.) as I live (by my life), the formula by which God swears by himself, Romans 14:11. equivalent to to continue to live, to be kept alice (ὅστις ζῆν ἐπιθυμεῖ, πειράσθω νικαν, Xenophon, an. 3, 2, 26 (39)): ἐάν ὁ κύριος θελήσῃ καί ζήσωμεν (ζήσομεν L T Tr WH), James 4:15 (Buttmann, 210 (181); Winer's Grammar, 286 (268f)); ζῆν ἐπ' ἄρτῳ (Matthew 4:4, etc.) see ἐπί, B. 2 a. α. (Tobit 5:20); ζῆν ἐκ τίνος, to get a living from a thing, 1 Corinthians 9:14; also when used of convalescents, John 4:50f, 53; with ἐκ τῆς ἀρρωστίας added, 2 Kings 1:2; 2 Kings 8:8f, figuratively, to live and be strong: ἐν τούτοις (for Rec. ἐν αὐτοῖς) in these vices, opposed to the ethical death by which Christians are wholly severed from sin (see ἀποθνῄσκω, II. 2 b.), Colossians 3:7; cf. Meyer at the passage equivalent to to be no longer dead, to recover life, be restored to life: Matthew 9:18; Acts 9:41; so of Jesus risen from the dead, Mark 16:11; Luke 24:5, 23; Acts 1:3; Acts 25:19; Romans 6:10; 2 Corinthians 13:4; opposed to νεκρός, Revelation 1:18; Revelation 2:8; ἔζησεν came to life, lived again, Romans 14:9 G L T Tr WH (opposed to ἀπέθανε); Revelation 13:14; Revelation 20:4, 5 (Rec. ἀνέζησεν) (Ezekiel 37:9f; on the aorist as marking entrance upon a state see βασιλεύω, at the end); ζῆν ἐκ νεκρῶν, tropically, out of moral death to enter upon a new life, dedicated and acceptable to God, Romans 6:13; (similarly in Luke 15:32 T Tr WH). equivalent to not to be mortal, Hebrews 7:8 (where ἄνθρωποι ἀποθνῄσκοντες dying men i. e. whose lot it is to die, are opposed to ὁ ζῶν).

2. emphatically, and in the Messianic sense, to enjoy real life, i. e. to have true life and worthy of the name — active, blessed, endless in the kingdom of God (or ζωή αἰώνιος; see ζωή, 2b.): Luke 10:28; John 5:25; John 11:25; Romans 1:17; Romans 8:13; Romans 14:9 ((?) see above); Galatians 3:12; Hebrews 12:9; with the addition of ἐκ πίστεως, Hebrews 10:38; of εἰς τόν αἰῶνα, John 6:51, 58; σύν Χριστῷ, in Christ's society, 1 Thessalonians 5:10; this life in its absolute fullness Christ enjoys, who owes it to God; hence, he says ζῶ διά τόν πατέρα, John 6:57; by the gift and power of Christ it is shared in by the faithful, who accordingly are said ζήσειν δἰ αὐτόν, John 6:57; δἰ αὐτοῦ, 1 John 4:9. with a dative denoting the respect, πνεύματι, 1 Peter 4:6; ὄνομα ἔχεις ὅτι ζῇς καί νεκρός εἰ, thou art said to have life (i. e. vigorous spiritual life bringing forth good fruit) and (yet) thou art dead (ethically), Revelation 3:1. In the O. T: ζῆν denotes to live most happily in the enjoyment of the theocratic blessings: Leviticus 18:5; Deuteronomy 4:1; Deuteronomy 8:1; Deuteronomy 30:16.

3. to live i. e. pass life, of the manner of living and acting; of morals or character: μετά ἀνδρός with the accusative of time, of a married woman, Luke 2:36; χωρίς νόμου, without recognition of the law, Romans 7:9; Φαρισαῖος, Acts 26:5; also ἐν κόσμῳ, Colossians 2:20; with ἐν and a dative indicating the act or state of the soul: ἐν πίστει, Galatians 2:20; ἐν τῇ ἁμαρτία, to devote life to sin, Romans 6:2; with adverbs expressing the manner: εὐσεβῶς, 2 Timothy 3:12; Titus 2:12; ἀσώτως, Luke 15:13; ἐθνικῶς, Galatians 2:14; ἀδίκως, Wis. 14:28; ζῆν τίνι (the dative of person, a phrase common in Greek authors also, in Latinviverealicui; cf. Fritzsche on Romans, vol. iii., p. 176ff), to devote, consecrate, life to one; so to live that life results in benefit to someone or to his cause: τῷ Θεῷ, Luke 20:38; Romans 6:10; Galatians 2:19 (4 Macc. 16:25); τῷ Χριστῷ, 2 Corinthians 5:15; that man is said ἑαυτῷ ζῆν who makes his own will his law, is his own master, Romans 14:7; 2 Corinthians 5:15; with the dative of the thing to which life is devoted: τῇ δικαιοσύνη, 1 Peter 2:24; πνεύματι, to be actuated by the Spirit, Galatians 5:25; κατά σάρκα, as the flesh dictates, Romans 8:12f.

II. Metaphorically, of inanimate things;

a. ὕδωρ ζῶν, חַיִּים מַיִם (Genesis 26:19; Leviticus 14:5; etc.), living water, i. e. bubbling up, gushing forth, flowing, with the suggested idea of refreshment and salubrity (opposed to the water of cisterns and pools (cf. our spring water)), is figuratively used of the spirit and truth of God as satisfying the needs and desires of the soul: John 4:10; John 7:38; ἐπί ζώσας πηγάς ὑδάτων, Revelation 7:17 Rec. b. having vital power in itself and exerting the same upon the soul: ἐλπίς ζῶσα, 1 Peter 1:3; λόγος Θεοῦ, 1 Peter 1:23; Hebrews 4:12; λόγια namely, τοῦ Θεοῦ, Acts 7:38, cf. Deuteronomy 32:47; ὁδός ζῶσα, Hebrews 10:20 (this phrase describing that characteristic of divine grace, in granting the pardon of sin and fellowship with God, which likens it to a way leading to the heavenly sanctuary). In the same manner the predicate ὁ ζῶν is applied to those things to which persons are compared who possess real life (see I. 2 above), in the expressions λίθοι ζῶντες, 1 Peter 2:4; ἄρτος ὁ ζῶν (see ἄρτος, at the end), John 6:51; θυσία ζῶσα (tacitly opposed to slain victims), Romans 12:1. (Compare: ἀναζάω, συζάω.)

奴役1397 douleía (a feminine noun) – bondage, a brand of slavery (enslavement). See 1401 (doulos). slavery, bondage, the condition of a slave: τῆς φθορᾶς, the bondage which consists in decay (Winers Grammar, § 59, 8 a., cf. Buttmann, 78 (68)), equivalent to the law, the necessity, of perishing, Romans 8:21; used of the slavish sense of fear, devoid alike of buoyancy of spirit and of trust in God, such as is produced by the thought of death, Hebrews 2:15, as well as by the Mosaic law in its votaries, Romans 8:15 (πνεῦμα δουλείας); the Mosaic system is said to cause δουλεία on account of the grievous burdens its precepts impose upon its adherents: Galatians 4:24; Galatians 5:1. (From Pindar down.)

【注1】　主既廢除了那掌死權的魔鬼，就釋放我們這些因怕死而受挾於奴役的人。從前死作王管轄我們，（羅五14，）我們因怕死而一直在其奴役之下。主既廢除了魔鬼，又把死廢掉，（提後一10，）現今我們就不再怕死，並從死的奴役下得了釋放。

2:16　誠然祂不是¹救援epilambanetai天使，乃是¹救援亞伯拉罕的後裔spermatos。

1949 epilambánomai (from 1909 /epí, "on, fitting" intensifying 2983 /lambánō, "aggressively take") – properly, lay hold of something, showing personal initiative ("focused resolve") that "matches" the seizing (i.e. laying hold of what is "apt, meet").

Example: 1 Tim 6:19: "Storing up for themselves the treasure of a good foundation for the future, so that they may take hold of (1949 /epilambánomai) that which is life indeed" (NASU).

後裔

the seed (from which anything springs);

a. from which a plant germinates; α. properly, the seed i. e. the grain or kernel which contains within itself the germ of the future plant: plural, Matthew 13:32; Mark 4:31; 1 Corinthians 15:38 (Exodus 16:31; 1 Samuel 8:15); the singular is used collectively of the grains or kernels sown: Matthew 13:24, 27, 37; 2 Corinthians 9:10 (here L Tr σπόρος). β. metaphorically, a seed i. e. a residue. or a few survivors reserved as the germ of a new race (just as seed is kept from the harvest for the sowing), Romans 9:29 after Isaiah 1:9, where the Sept. for שַׂרִיד (so also Wis. 14:6; 1 Esdr. 8:85 (87); Josephus, Antiquities 11, 5, 3; 12, 7, 8; Plato, Tim., p. 23{c}).

b. the semen virile; α. properly: Leviticus 15:16-18; Leviticus 18:20f, etc.; (probably also Hebrews 11:11, cf. καταβολή 1, and see below); often in secular writings. By metonymy the product of this semen, seed, children, offspring, progeny; family, race, posterity (so in Greek chiefly in the tragic poets, cf. Passow, under the word, 2 b. ii., p. 1498 (Liddell and Scott, under the word, II. 3); and זֶרַע very often in the O. T. (cf. Winer's Grammar, 17, 30)); so in the singular, either of one, or collectively of many: Romans 9:7f; εἰς καταβολήν σπέρματος (see (above, and) καταβολή, 2) Hebrews 11:11; ἀνισταναι and ἐξανισταναι σπέρμα τίνι, Matthew 22:24; Mark 12:19; Luke 20:28 (Genesis 38:8); ἔχειν σπέρμα, Matthew 22:25; ἀφιέναι σπέρμα τίνι, Mark 12:20-22; τό σπέρμα τίνος, Luke 1:55; John 7:42; John 8:33, 37; Acts 3:25; Acts 7:5; Acts 13:23; Romans 1:3; (); ; 2 Corinthians 11:22; 2 Timothy 2:8; Hebrews 2:16; Hebrews 11:18; in plural: παῖς ἐκ βαιλικων σπερμάτων, of royal descent, Josephus, Antiquities 8, 7, 6; τῶν Αβραμιαίων σπερμάτων ἀπόγονοι, 4 Macc. 18:1; equivalent to tribes, races, ἄνθρωποι τέ καί ἀνθρώπων σπερμασι νομοθετουμεν τά νῦν, Plato, legg. 9, p. 853 c. By a rabbinical method of interpreting, opposed to the usage of the Hebrew זֶרַע , which signifies the offspring whether consisting of one person or many, Paul lays such stress on the singular number in Genesis 13:15; Genesis 17:8 as to make it denote but one of Abraham's posterity, and that the Messiah: Galatians 3:16, also Galatians 3:19; and yet, that the way in which Pard presses the singular here is not utterly at variance with the genius of the Jewish-Greek language is evident from Αβραμιαίων σπερμάτων ἀπόγονοι, 4 Macc. 18:1, where the plural is used of many descendants ((cf. Delitzsch, Br. a. d. Röm., p. 16 note 2; Lightfoot on Galatians, the passage cited)). τό σπέρμα (Ἀβραάμ) τό ἐκ τοῦ νόμου, the seed which is such according to the decision of the law, physical offspring (see νόμος, 2, p. 428{a}), τό ἐκ πίστεως Ἀβραάμ, those who are called Abraham's posterity on account of the faith by which they are akin to him (see πίστις, 1 b. ἆ., p. 513{b} and ἐκ, II. 7), Romans 4:16; add, ; ; Galatians 3:29; similarly, Christians are called, in Revelation 12:17, the σπέρμα of the church (which is likened to a mother, Galatians 4:26). β. whatever possesses vital force or life-giving power: τό σπέρμα τοῦ Θεοῦ ((but anarthrous)), the Holy Spirit, the divine energy operating within the soul by which we are regenerated or made the τέκνα τοῦ Θεοῦ, 1 John 3:9.

【注1】　這裡的救援，意給與幫助、搭救。耶穌乃是救援人類，而非救援天使。祂這救援是藉著有分於我們的性情（魔鬼是在我們的性情裡），並藉著祂包羅萬有的死，在十字架上將這性情除去，因而搭救我們脫離那在我們性情中之魔鬼權勢下死的奴役。

2:17　所以祂凡事該與祂的弟兄¹一樣homoiōthēnai，為要在²關於神的事上，成為憐憫eleēmōn、忠信的pistos³大祭司archiereus，好為百姓的⁴罪hamartias成就⁵平息hilaskesthai。

一樣homoiōthēnai

a. to make like: τινα τίνι; passive to be or to become like to one: Matthew 6:8; Acts 14:11; Hebrews 2:17; ὡμοιώθη ἡ βασιλείαν τῶν οὐρανῶν, was made like, took the likeness of, (aorist of the time when the Messiah appeared), Matthew 13:24; Matthew 18:23; Matthew 22:2; ὁμοιωθήσεται (future of the time of the last judgment), Matthew 25:1; ὡς τί, to be made like and thus to become as a thing (i. e., a blending of two thoughts; cf. Fritzsche on Mark 4:31; Buttmann, § 133, 10; Winer's Grammar, § 65, 1 a.), Romans 9:29 (כְּ נִדְמָה, Ezekiel 32:2).

b. to liken, compare: τινα τίνι, or τί τίνι, Matthew 7:24 (R G (see below)); ; Mark 4:30 R L text Tr marginal reading; Luke 7:31; Luke 13:18 ; passive Matt. 7:( L T WH Tr text), ; to illustrate by comparison, πῶς ὁμοιώσωμεν τήν βασσιλειαν τοῦ Θεοῦ, Mark 4:30 T WH Tr text L marginal reading (Compare: ἀφομοιόω.)

憐憫Cognate: 1655 eleḗmōn – merciful, acting consistently with the revelation of God's covenant. See 1656 (eleos). full of pity, merciful, compassionate.

HELPS Word-studies

749 arxiereús (from 746 /arxḗ, "chief, pre-eminent one" and 2409 /hiereús, "a priest") – a chief-priest, i.e. a leader among priests.

成就⁵平息hilaskesthaiCognate: 2433 hiláskomai (akin to 2434 /hilasmós, "propitiation, appeasement/satisfaction of divine wrath on sin") – properly, to extend propitiation, showing mercy by satisfying (literally, propitiating) the wrath of God on sin; "to conciliate, appease, propitiate (so the LXX; see also Thackeray, Gr., 270f quoting from inscriptions and Deiss., BS, 224f)" (Abbott-Smith). See 2434 /hilasmos ("propitiation"). Definition: (a) I have mercy on, show favor to, (b) trans. with object of sins: I forgive, pardon.

HELPS Word-studies

【注1】　神的兒子與我們（祂的眾弟兄）一樣，有分於血肉之體；（14；）這是為著兩個目的，一是消極的，一是積極的。消極的目的是要為我們廢除在肉體裡的魔鬼；積極的目的是要作那有人性、憐憫、忠信的大祭司，好在凡事上同情我們。

【注2】　直譯，向著神的事。

【注3】　基督是大祭司，將神自己以及神生命的豐富供應我們。祂是神而人者，完全夠資格作我們的大祭司。在此，「憐憫」與祂之是人相合；「忠信」與祂之是神相合。

【注4】　原文，複數。

【注5】　耶穌為我們的罪成就了平息，滿足了神公義的要求，平息了我們與神之間的關係，使神能和順的恩待我們。見羅三25注2。參路十八13與注1。

2:18　因為祂既然在所受的苦peponthen上被試誘peirastheis，就能幫助boēthēsai被試誘的peirazomenois人。

3958 pásxō (a primitive verb) – properly, to feel heavy emotion, especially suffering; affected, experiencing feeling (literally "sensible" = "sensed-experience"); "the feeling of the mind, emotion, passion" (J. Thayer).

3958/pásxō ("to experience feeling") relates to any part of us that feels strong emotion, passion, or suffering – especially "the capacity to feel suffering" (J. Thayer). The Lord has privileged us to have great capacity for feeling (passion, emotion, affections). Indeed, this is inherent because all people are created in the divine image. Note for example how Jesus in His perfect (sinless) humanity keenly felt (3958/pásxō, see Lk 17:25, 22:15, 24:26,46, etc.).

[3958/pásxō ("experiencing strong feeling") is the root of: 3804 /páthēma ("passions, sufferings"), 3805 /pathētós ("suffering") and 3806 /páthos ("strong feeling, passion").]

3985 peirázō (from 3984 /peíra, "test, trial") – "originally to test, to try which was its usual meaning in the ancient Greek and in the LXX" (WP, 1, 30). "The word means either test or tempt" (WP, 1, 348). Context alone determines which sense is intended, or if both apply simultaneously.

3985 (peirazō) means "tempt" ("negative sense") in: Mt 16:1, 19:3, 22:18,35; Mk 8:11, 10:2, 12:15; Lk 11:16, 20:33; Jn 8:6; Js 1:13,14.

3985 (peirazō) however is used of positive tests in: Mt 4:11; Lk 22:28; 1 Cor 10:13; Js 1:12.

997 boēthéō(from 995 /boḗ, "intense exclamation" and theō, "run") – properly, to run and meet an urgent distress-call (cry for help); to deliver help, quickly responding to an urgent need (intense distress).

997 /boēthéō ("supply urgently needed help") means to give immediate aid, in time, for a great need – i.e. "to run, on a call to help" (TDNT, 1:628).

[997 (boēthéō) was originally a military word, responding to a critical, urgent need (MM). 997 (boēthéō) is also used in Homeric Greek (800-900 bc) for responding to a war-cry.]