"I have a question and don't know shall I stick to scuh details or not, or it might be a translation question: How old was Shem when he begat Arphaxad? in Gen 5:32, And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth. And in Gen 7:11 when flood came Noah was 600 year old. But in Gen 11:10, Shem [was] an hundred years old, and begat Arphaxad two years after the flood: Does this mean Shem only was 98 years old when flood came? But according to Gen 5:32 and 7:11, Shem should be 100 years old already. thank you."

Dear Sister:

Praise the Lord that you pay attention to details. You are right that most of translations including Chinese Union Version (和合本) and King James Version did not accurately translate Gen 11:10. So that’s why we need Faith Version (信實本):

(Faith Version) Gen 11:10 These [are] the generations of Shem: Shem begat a son at one hundred years old, and begat Arphaxad two years after the flood:

In Gen 11:10: Shem begat a son at one hundred years old: the son was Elam (Gen 10:22). Arphaxad is the 3rd son of Shem. So when Arphaxad was born, Shem was 102 years old.

Make sense now? Praise the Lord that he is faithful and makes no mistake! Amen.

“还有一点圣经细节问题，我不知道是否需要去纠结，或者说是翻译本身有问题，在创5：32 挪亚五百岁生了闪、含、雅弗。挪亚六百岁的时候发的大洪水，可是在创11：10 洪水以后两年，闪一百岁生了亚法撒，，那么洪水时闪只有98岁，可是按照前面，三个儿子至少都有100岁了吧，多谢”

親愛的姊妹:

感謝主讓你能注意聖經裡的細節問題. 你說的沒錯,關於創世記11:10,許多翻譯本包括和合本及欽定本在內都翻的並不精準.這也是為甚麼我們需要信實本的原因:

(信實本)Gen 11:10閃的後代記在下面_．閃一百歲生子_、洪水以後二年_、生了亞法撒_。¹

1 和合本譯作閃的後代記在下面_．洪水以後二年_、閃一百歲生了亞法撒_。

信實本中創世記11:10中提到:閃一百歲生子, 生的是以攔(Gen 10:22);亞法撒是第三個兒子,生於洪水後二年(Gen 11:10);所以閃生亞法撒時是102歲.

现在清楚了吗？感谢主，在他是信实的，完全没有错误的，阿门！

想請問耶利米書31:22中提到"耶和華在地上造了一件新事,就是女子護衛男子"所指為何?女子指的是?男子指的是?

親愛的弟兄姊妹:

這裡的『護衛』原文作 bb^s* (saw-bab) )環繞的意思,如創2:11 『第一道名叫比遜、就是環繞哈腓拉全地的...』中的環繞就是saw-bab 同一個希伯來文.所以在耶31:22中『女子護衛男子』也可翻成『女子環繞男子』.這裡的環繞是四面八方的環繞,也就是包起來的意思.值得注意是,在原文中的女子hb*q@n+(nek-ya-baw)更貼切的翻譯應是女性(female)或童女(female child),而男子原文強調他的勇力,或作人子(man child).因此耶利米31:22預言,耶何華要做一件新事,就是軟弱的(女性)要包住剛強的(男性):有一童女要環繞(包起來)人子,這就是賽7:14『因此、主自己要給你們一個兆頭、必有童女懷孕生子、給他起名叫以馬內利。〔就是　神與我們同在的意思〕』

再者,在靈裡更深的含意是:女子hb*q@n+(nek-ya-baw)預表我們的肉體,是那柔弱的,羞恥的,必朽的,而男子預表那剛強的,不朽的,榮耀的,人子的靈,所以將來(現在就是了)那蒙恩的,就是我們,在我們這必朽的瓦器裡必要住進(我們的肉體要環繞,包起,懷孕)那剛強的,不朽的,榮耀的,主耶穌基督的靈,哈利路亞,阿們!主阿,求你住進我這軟弱的女子裡,求你應驗你『以馬內利』的應許,阿們!

Dear Brother: Peace in the Lord. I have few questions and would like your help to answer:

1. Believe (4100, verb): in New Testament, it appears 245 times. In Gospel of John alone, “believe” appears 99 times, which is about 40% out of 245 times. In Romans, “believe” appears 21 times. But Faith (4102, noun, which is the subject of the Faith Version: Holy Bible of His Faith) occurs 242 times in New Testament. In Romans, “faith” appears 40 times. However, in Gospel of John, “faith” was not used at all. Why so?

2. “Even the righteousness of God [which is] by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:” (Rom 3:22) The “believe” in this verse is active present tense. In Romans, it is frequently indicating that a man believes in active voice, for example, “Abraham believed God” (Rom 4:3) (however, in LXX Septuagint translation, “believe” is a passive voice.) From my understanding, according to the original text, the verb “believe” supposes to be in passive voice to convince the “subject” it associated. Thus Romans 10:10, kardiva/ gaVr pisteuvetai eij" dikaiosuvnh (for heart is believed unto righteousness) the verb “believe” here is passive present tense. So my question is: should a man “believe” in Christ in passive voice or in active voice? I believe that God's Holy Spirit moves a man to believe thus a passive voice. Would a active voice “believe” mean that a man was moved (passively) by Holy Spirit to believe first, then he believes “actively” afterward.

3. In Romans 5:1, “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:”, the “justified” is a passive voice past tense verb (justify, 1344, verb), similarly in Romans 3:28. However, in Romans 10:10, the verb “believe” is in passive voice present tense, the “justification” becomes a noun (dikaiosuvnhn, 1343, noun). Some commentary indicated that here the “believe” is a general statement thus recommended to translate into “it is believed” (A.T.Robertson). Similar to above questions, does the “justification” also has two stages of process as “believe”: to be moved by Holy Spirit to believe (passive) to be justified (passive) then actively believe and actively justify. If so, why the “believe” in Romans 10:10 is till in passive voice?

   In summary, the questions above are asking: our “believe” is a “passive” or “active” voice? our “justification” is an “action” or a “status”? From a sinner point of view, I don't think that a man can “actively” believe. Therefore I still cannot understand how can a man stay in the righteousness (if he cannot “actively” believe).

Last, when the Gospel of John mentioned that our salvation is because we believe, as I mentioned in the question 1, in Gospel of John, the verb “believe” appears only in active voice and present tense, but in Romans, the verb “believe” appears many times in passive voice. Would this indicate that the justification is through passive believe, but the salvation is through active believe? If so, then it contradicts with my 2^nd question: “Abraham believed God, and it was counted unto him for righteousness” (Romans 4:3) it is active “believe” and justified.

Dear Brother,

Praise the Lord Jesus Christ that he raised us from death!

We were dead in trespasses and sins (Eph 2:1).

Would a spiritual dead person believe in Jesus?

Would a spiritual dead person praise the God?

Actually the answer shall be very simple: No.

In Romans 10:10, the solution for the “passive” believe is in Genesis 15:6.

In English or Greek, there are only three voices for a verb: active, passive and reflexive.

But in Hebrew, a verb may have seven major voices (stems). In Gen 15:6, “he believed in the LORD”, the verb “he believes” (in Hebrew pronounced as Ha_Amen) is neither “active”, nor “passive”. It is “hiphil” stem. What is “hiphil” stem? Hiphil stem (voice) means: the hidden subject causes the subject to do the same. So in Hebrew, “he believed in the LORD” it means “(Jesus believes in the LORD causes) he believed in the LORD”. Jesus is the hidden subject and Juses is the only life that believes the LORD unto death! And Jesus gave his life (faith) to “he” (the subject) to do the same which is “believes in the LORD”. Therefore, when I say “I believe in Jesus”, in Hebrew (hiphil voice) that means “(Jesus/God/Holy Spirit) causes me to believe in Jesus!”

Paul is a Jew and when he was writing kardiva/ gaVr pisteuvetai eij" dikaiosuvnh (for the heart is believed unto righteousness) in Romans 10:10, he cannot find a “hiphil” voice in Greek. Therefore, Paul used the “passive” voice of believe to indicate “hiphil” voice that “the heart is caused (by Jesus/God/Holy Spirit/His Faith) to believe unto righteousness.

A patient was dying of kidney failure. A gentleman with loving kindness was willing to give this patient his own healthy kidney. After one week of a successful operation, a doctor congratulated the patient and said: congratulations! YOUR kidney function is normal now!

I would like to ask you a question: WHOSE kidney is this?

Jesus loves us. He saw we were dead (kidney was not functioning! faith is not working! not able to believe! already dead!) in trespasses and sins. He decided to die for us on the cross and paid for our sins. He then was raised on the third day and now he gave us his own life of faith. The Faith of Jesus Christ is actually the operation of God who has raised him from the dead. His Faith thus operates in us and causes us to believe in God/Jesus/Holy Spirit. Today He tells us: YOUR faith has saved you! (Mat 9:22, Mak 10:52, Luk 8:48)

I would like to ask you the same question: WHOSE faith is this? (Whose actively “believe” in the Gospel of John?)

In the Bible, the verb “believe” is neither active nor passive, it is “hiphil” the action of the ONE who is actively saving us even up to today! He is alive! Amen.

We are currently study Romans in our weekly Bible study, welcome to join us!

歡迎聆聽線上查經

親愛的弟兄：

主內平安，有幾個問題請您幫忙解答一下；

第一，相信(編號4100,動詞),在新約用了245次,而約翰福音用了99次,佔百分之四十.其中羅馬書用了21次；可是,信(編號4102,名詞，也就是信实本翻译的信实，羅馬書用了40次),新約用了242次,而約翰福音卻一次都沒有用.这说明了什么问题？

第二，就是神的義，藉著耶穌基督的信實加給一切相信的人，羅馬書3；22，這裡的相信是現在時，主動語態，在羅馬書像這樣講到人的相信時很多都是用這種主動語態，比如4:3講到亞伯拉罕信神，（注意七十士译本这里是被动语态）而相信這個動詞在原文本身就用勸信，說服的意思，那麼應該是被動。而羅馬書10:10：因為人心裡相信，就可以稱義，這裡的相信卻是現在時，被動語態，那麼人的相信究竟是被動的，還是主動的？我相信神的靈感動人相信的時候，人是被動的，那麼這種主動的相信是不是之後的相信呢？

第三，羅馬書5；1我們因信實稱義，這裡是一個簡單過去式的被動語態，這裡的稱義是動詞編號1344，羅馬書3；28也是同樣的情況。而羅馬書10:10，這裡的相信也是被動，卻是現在時，而稱義卻是名詞，編號1343，有解经书说這裡並非專指某一個特殊的人，應當翻譯為：it is believed A.T.Robertson

和上面的問題類似，是不是這種稱義在變動之中，先是在被動的相信中被主稱為義。而後卻是成了一種義的品質，所以就成了現在的狀態？另外這裡的動詞相信為什麼還是被動的呢？

以上兩個問題的關鍵是，我們的相信究竟的是被動還是主動，我們的稱義，是一個動作的還是一種狀態？從人的軟弱一面而言，我不大認為人可以主動相信。所以我還是不大明白，人怎麼可以一直在義的裡面？羅10:10

  最後，約翰福音講到人的得救，是因著相信，就是我第一個問題提到的，約翰福音都是動詞的相信，並且是主動，而羅馬書那裡有多次講到被動的相信，我的意思的是不是人稱義是被動的相信，而得救卻是主動的相信，那麼和第二個問題又矛盾，亞伯拉罕信神，並且稱為義，這裡明明是主動的相信.

親愛的弟兄:

Psalm 2:7 I will proclaim the decree of the LORD: He said to me, "You are my Son; today I have begotten you.”

Dear Brothers and Sisters, when the LORD said to our Lord Jesus Christ “You are my Son; Today I have begotten you.” in this verse which date is “Today”? Monday? Tuesday?.... Saturday? Sunday? a day in the past? Or a day in the future?

Hebrews 4:6-7 It still remains that some will enter that rest, and those who formerly had the gospel preached to them did not go in, because of their disobedience. Therefore God again set a certain day, calling it Today, when a long time later he spoke through David, as was said before: "Today, if you hear his voice, do not harden your hearts."

In the old testament, God made a covenant with Israel through the observance of Sabbath day (Exo 20:8) in order to save them from their own labor and burden to enter His rest to be saved. But Israel did not obey His word (gospel), therefore they cannot enter His rest (salvation). The law of seventh day Sabbath failed. There is no not even one entering His rest (salvation) through observing the law of Sabbath. Therefore God again for his mercy set a certain day for His beloved children to enter His rest to be saved. Which date is that “certain day”? God calls it “Today”, he said: "Today, if you hear his voice, do not harden your hearts." (Psm 95:7-8) Dear Brothers and Sisters, if Today we hear his voice, and are cut to the heart (Act 2:37), then we shall not harden our hearts, let's rest our own work, obediently enter His rest. Today we shall be born again from Holy Spirit and become His son.

Our God is God of Today. He said “I am who I am”(Exo 3:14). “I am” in the original text is not only the present tense but also the present progressive tense. In the Lord Jesus Christ, there is no past tense: Therefore, if anyone is in Christ, the new creation has come: The old has gone. The new is here! (2Co 5:17) In the Lord Jesus Christ, there is no future tense: Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own. (Mat 6:34) In the Lord Jesus Christ, there is only Today Now: Jesus answered him, “Truely I tell you, today you will be with me in paradise.” (Luk 23:43)

Dear Brothers and Sisters, today let us call upon the name of our saviour Jesus Christ who loves us to the end and died for us unto the cross, now let us pray to Him to give us the life of resurrection. For he says, “In the time of my favor I heard you, and in the day of salvation I helped you.” I tell you, now is the time of God's favor, now is the day of salvation. (2Co 6:2) Oh, Lord, if you are willing, then Today I am able to rest my own work, and Now I am able to enter your rest. May you hear my voice, Oh, Lord, may you speak to me according to your promise: "You are my Son; Today I have begotten you.” Amen! Hallelujah! Thank you, Abba, Father.

詩篇2:7 『受膏者說_、我要傳聖旨_．耶和華曾對我說_、你是我的兒子_、我今日生你_。』

親愛的弟兄姊妹們, 當神對我們的主耶穌基督說『你是我的兒子_、我今日生你_。』中的『今日』指的是那一日呢?週一?週二?....週六?週日?過去的某一天?還是將來的某一天?

希伯來書4:6-7既有必進安息的人_、那先前聽見福音的_、因為不信從_、不得進去_．所以過了多年_、就在大衛的書上_、又限定一日_、稱為今日¹_、如以上所引的說_、『你們今日若聽他的話_、就不可硬著心_。』

舊約中神與以色列立約,要以色列守安息日就是第七日(出埃及記20:8)為要救他們脫離自己的勞苦重擔好歇了自己的工進入安息而得救,但因以色列人不肯聽從神的話(福音),他們就不得進入神的安息(救恩).第七日安息日的律法失敗了,因為沒有人靠著行安息日的律法進入安息而得救的!於是神又限定一日好讓他的兒女可以在那一日進入安息而得救,那一日是那一日呢?神說:『今日』,他說:『你們今日若聽他的話_、就不可硬著心_。』(詩篇95:7-8) 親愛的弟兄姊妹們,我們今日若聽他的話,覺得扎心,就不可硬著心,當歇了自己的工,順服地進入他的安息,今日就從聖靈重生,成為他的兒子.

我們的神是今日的神,他說『我是我所是』²(出埃及記3:14),『我是』在原文裡不僅是現在式也是現在進行式.在主耶穌基督裡沒有過去式:『若有人在基督裡_、他就是新造的人_．舊事已過_、都變成新的了_。』(哥林多後書5:17)在主耶穌基督裡沒有將來式:『所以不要為明天憂慮_．因為明天自有明天的憂慮_．一天的難處一天當就夠了_。』(馬太福音6:34)在主耶穌基督裡只有今日現在:耶穌對他說_、我實在告訴你_、今日你要同我在樂園裡了_。(路加福音23:43).

親愛的弟兄姊妹們,讓我們今日就求告那愛我們到底為我們死在十字架上的救主耶穌基督,求他將那從死裡復活的生命賜給我們.因為他說_、『在悅納的時候_、我應允了你_．在拯救的日子_、我搭救了你_。』看哪_、現在正是悅納的時候_、現在正是拯救的日子_。(哥林多後書6:2)主阿,只要你肯,今日我就能歇了自己的工,現在就能進入你的安息,求你應驗你自己的應許,求你答應我的呼求,對我說:『你是我的兒子_、我今日生你_。』,阿們!哈利路亞!謝謝你,阿爸,父!

Whether a person believes in God or not, deep in his/her heart, he/she might from time to time reason something releated to God.

No matter you know there is a God or not, but in this world there is indeed a true God and false gods.

Here is an interesting description of a false god:

Psm 115:4-8 “Their idols [are] silver and gold, the work of men's hands. They have mouths, but they speak not: eyes have they, but they see not: They have ears, but they hear not: noses have they, but they smell not: They have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat. They that make them are like unto them; [so is] every one that trusteth in them.”

Then you might ask, how about the true God? How to tell the true God from a false god? Actually it is easy to tell the true God from a false one: the true God only gives and does not ask for return: the true God gives us life, the true God gives us air, the true God gives us sun, the true God gives us water..., He will not ask us to pay for the air we breathe, He will not ask us to pay for the sunshine we enjoy, ...., the true God only gives, because everything is His, if He indeed needs something He does not need to tell us, but there is one thing He would delight to have: that's our thanksgiving:

Psm 50:7-15: Hear, O my people, and I will speak; O Israel, and I will testify against thee: I [am] God, [even] thy God. I will not reprove thee for thy sacrifices or thy burnt offerings, [to have been] continually before me. I will take no bullock out of thy house, [nor] he goats out of thy folds. For every beast of the forest [is] mine, [and] the cattle upon a thousand hills. I know all the fowls of the mountains: and the wild beasts of the field [are] mine. If I were hungry, I would not tell thee: for the world [is] mine, and the fulness thereof. Will I eat the flesh of bulls, or drink the blood of goats? Offer unto God thanksgiving; and pay thy vows unto the most High: And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me.

Dear brothers and sisters, when we did not kown our Lord Jesus Christ, we did no thank Him, nor called upon His name. But now we know Him, the only true God, we should thank Him for all He does: He not only gave all his creation but also even He Himself to us: He died for our sins on the cross, and for our life He resurrects on the third day! Amen, Hallelujah! Now we not only glorify in your praise, O Lord, but we aslo need to call upon your name all the time, because you promised us that “And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me.” Amen! Hallelujah!