1
Ge 2:1.
영문 원문
Ge 2:1.
THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED.
The course of the narrative is improperly broken by the division of the chapter.
1. the heavens--the firmament or atmosphere.
host--a multitude, a numerous array, usually connected in Scripture with heaven only, but here with the earth also, meaning all that they contain.
were finished--brought to completion. No permanent change has ever since been made in the course of the world, no new species of animals been formed, no law of nature repealed or added to. They could have been finished in a moment as well as in six days, but the work of creation was gradual for the instruction of man, as well, perhaps, as of higher creatures
(Job 38:7).
2
Ge 2:2-7.
Ge 2:2-7.
第一個安息日。
2. 到第七日，神就歇了工——不是因勞碌疲乏而歇息（見
賽 40:28），
而是停止了工作；這榜樣等同於命令我們也當停止各樣的勞作。
영문 원문
Ge 2:2-7.
THE FIRST SABBATH.
2. and he rested on the seventh day--not to repose from exhaustion with labor (see
Isa 40:28),
but ceased from working, an example equivalent to a command that we also should cease from labor of every kind.
3
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3. 賜福給第七日，定為聖日——這是賜給第七日的一項特殊殊榮，使之與其餘六日有別，表明它是分別為聖歸於神聖用途的。安息日的設立與創造同樣古老，由此產生了那在最早世代已盛行的以七日為週的時間劃分。這是一條智慧而仁慈的律法，提供了人和為他服役的動物在體質上所需要的那種有規律的休息間隔，若忽略這間隔，人和牲畜都會過早衰敗。再者，它保證了一個指定的宗教敬拜的時節；若在最初無罪的狀態中尚且需要，如今人類有強烈忘記神和祂的要求的傾向，豈不更需要嗎？
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3. blessed and sanctified the seventh day--a peculiar distinction put upon it above the other six days, and showing it was devoted to sacred purposes. The institution of the Sabbath is as old as creation, giving rise to that weekly division of time which prevailed in the earliest ages. It is a wise and beneficent law, affording that regular interval of rest which the physical nature of man and the animals employed in his service requires, and the neglect of which brings both to premature decay. Moreover, it secures an appointed season for religious worship, and if it was necessary in a state of primeval innocence, how much more so now, when mankind has a strong tendency to forget God and His claims?
4
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4. 創造天地的來歷——即天地受造的歷史或記述。摩西從何得到這與異教徒幼稚荒謬的虛構如此不同的記述呢？不是從任何人的來源，因為當時人還不存在，不能目擊其事；也不是從自然或理性的亮光，因為它們雖然藉着所造之物宣揚神永恆的大能和神性，卻不能說明萬物是如何造的。除了創造主自己之外，無人能提供這信息，因此我們是因着信，就知道諸世界是藉神的話造成的
(Heb 11:3)。
영문 원문
4. These are the generations of the heavens and of the earth--the history or account of their production. Whence did Moses obtain this account so different from the puerile and absurd fictions of the heathen? Not from any human source, for man was not in existence to witness it; not from the light of nature or reason, for though they proclaim the eternal power and Godhead by the things which are made, they cannot tell how they were made. None but the Creator Himself could give this information, and therefore it is through faith we understand that the worlds were framed by the word of God
(Heb 11:3).
5
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5, 6. 雨、霧——（見
Ge 1:11
的註釋）。
영문 원문
5, 6. rain, mist--(See on
Ge 1:11).
7
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7. 這裏，受默示的作者補充了關於頭一對夫婦的更多細節。
造成——曾用地上的塵土造人。科學已經證明，人的肉、筋和骨的成分，與構成地殼和埋藏在其深處的石灰石，是由同樣的元素組成的。但從這樣卑微的材料中，在人體中建造出何等奇妙的結構
(Ps 139:14)。
生氣——字面作「生命之氣（複數）」，不僅是動物的生命，也是屬靈的生命。若身體是如此奇妙，那帶着各樣功能的靈魂豈不更奇妙。
將生氣吹在他鼻孔裏——這不是說創造主字面上作了這動作，而是因為呼吸是生命的媒介和記號，這短語被用來表明人的生命與他的身體起源於不同的方式——是直接由神所賜
(Ec 12:7)，
因此在新造靈魂之時，基督向祂的門徒吹氣
(Joh 20:22)。
영문 원문
7. Here the sacred writer supplies a few more particulars about the first pair.
formed--had FORMED MAN OUT OF THE DUST OF THE GROUND. Science has proved that the substance of his flesh, sinews, and bones, consists of the very same elements as the soil which forms the crust of the earth and the limestone that lies embedded in its bowels. But from that mean material what an admirable structure has been reared in the human body
(Ps 139:14).
the breath of life--literally, of lives, not only animal but spiritual life. If the body is so admirable, how much more the soul with all its varied faculties.
breathed into his nostrils the breath of life--not that the Creator literally performed this act, but respiration being the medium and sign of life, this phrase is used to show that man's life originated in a different way from his body--being implanted directly by God
(Ec 12:7),
and hence in the new creation of the soul Christ breathed on His disciples
(Joh 20:22).
8
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Ge 8-17.
伊甸園。
8. 伊甸——大概是米所波大米一個非常遼闊的地區，以其天然之美和出產的豐富多樣而著稱。因此它的名字意為「喜樂」。神在東方立了一個園子，一個廣大的園囿，一個樂園，人被安置在其中，要在造物主的父愛之下受訓練，學習敬虔和有用。
영문 원문
Ge 8-17.
THE GARDEN OF EDEN.
8. Eden--was probably a very extensive region in Mesopotamia, distinguished for its natural beauty and the richness and variety of its produce. Hence its name, signifying "pleasantness." God planted a garden eastward, an extensive park, a paradise, in which the man was put to be trained under the paternal care of his Maker to piety and usefulness.
9
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9. 生命樹——之所以如此稱呼，是因它作為永生之記號和印記的象徵性質。它那突出的位置——必是人每日觀察和關注的對象——恰當地使人習慣性地記念神和未來。
分別善惡樹——之所以如此稱呼，是因它是一項順服的試驗，我們的始祖要藉此受試，看其是善是惡，是順從神還是違背祂的命令。
영문 원문
9. tree of life--so called from its symbolic character as a sign and seal of immortal life. Its prominent position where it must have been an object of daily observation and interest, was admirably fitted to keep man habitually in mind of God and futurity.
tree of the knowledge of good and evil--so called because it was a test of obedience by which our first parents were to be tried, whether they would be good or bad, obey God or break His commands.
15
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15. 把那人安置在伊甸園，使他修理——不僅是給他愉快的工作，更是把他置於受試驗的地位，而這園的名稱——耶和華的園
(Ge 13:10； Eze 28:13)——
表明它實際上是一座聖殿，他在其中敬拜神，每天獻上感恩和讚美的祭。
영문 원문
15. put the man into the garden of Eden to dress it--not only to give him a pleasant employment, but to place him on his probation, and as the title of this garden, the garden of the Lord
(Ge 13:10; Eze 28:13),
indicates, it was in fact a temple in which he worshipped God, and was daily employed in offering the sacrifices of thanksgiving and praise.
17
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17. 不可吃……你必定死——禁令沒有給出理由，但死亡要作為悖逆的刑罰。像這樣的一個積極的命令，不僅是最簡單最容易的，也是他們的忠貞所能受的唯一試驗。
영문 원문
17. thou shalt not eat of it . . . thou shalt surely die--no reason assigned for the prohibition, but death was to be the punishment of disobedience. A positive command like this was not only the simplest and easiest, but the only trial to which their fidelity could be exposed.
18
Ge 2:18-25.
Ge 2:18-25。
女人的受造，與婚姻的設立。
18. 那人獨居不好——在豐盛和各樣的喜樂之中，他意識到自己有無法滿足的感覺。為要使他覺察自己的需要，
영문 원문
Ge 2:18-25.
THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE.
18. it is not good for the man to be alone--In the midst of plenty and delights, he was conscious of feelings he could not gratify. To make him sensible of his wants,
19
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19. 神把……帶到亞當面前——不是所有存在的動物，而主要是那些在他附近、為供他使用的。
亞當怎樣叫各樣的活物，那就是牠的名字——他的洞察力和智能被超自然地擴充，得以知道每個帶到他面前的物種的特性、習性和用途。
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19. God brought unto Adam--not all the animals in existence, but those chiefly in his immediate neighborhood to be subservient to his use.
whatsoever Adam called every living creature, that was the name thereof--His powers of perception and intelligence were supernaturally enlarged to know the characters, habits, and uses of each species that was brought to him.
20
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20. 只是那人沒有遇見配偶幫助他——這一奇特場景的用意，是要讓他知道：他所看見的一切活物，沒有一樣與他自己站在同等的地位上；各從其類，都帶著本性、形態、習性相同的配偶而來，唯獨他一人沒有伴侶。再者，在給動物起名的事上，他被引導去運用言語的能力，並為著將來與他尚待造的配偶——那受造之物——的社會交往作準備。
영문 원문
20. but for Adam there was not found an help meet for him--The design of this singular scene was to show him that none of the living creatures he saw were on an equal footing with himself, and that while each class came with its mate of the same nature, form, and habits, he alone had no companion. Besides, in giving names to them he was led to exercise his powers of speech and to prepare for social intercourse with his partner, a creature yet to be formed.
21
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21. 沉睡——大概是像先知們看見異象、得著主的啟示時那樣的恍惚或出神狀態；因為整個場景大概都在亞當的心眼之前呈現，因此他發出那欣喜若狂的呼喊。
取下他的一條肋骨——「她不是從他的頭上取出來轄管他，也不是從他的腳下取出來被他踐踏，乃是從他的身旁取出來與他平等，並靠近他的心，為要蒙他所愛。」
영문 원문
21. deep sleep--probably an ecstasy or trance like that of the prophets, when they had visions and revelations of the Lord, for the whole scene was probably visible to the mental eye of Adam, and hence his rapturous exclamation.
took one of his ribs--"She was not made out of his head to surpass him, nor from his feet to be trampled on, but from his side to be equal to him, and near his heart to be dear to him."
23
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23. 女人——希伯來文作「女男人」。
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23. Woman--in Hebrew, "man-ess."
24
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24. 成為一體——人類這一對配偶與其他一切配偶不同，因夏娃的特殊受造方式，他們原為一體。我們的主引用這段話作為婚姻的神聖設立
(Mt 19:4, 5； Eph 5:28)。
如此一來，亞當便以照神形像受造之活物的身分出現——藉著給動物起名彰顯其 知識，藉著贊同婚姻關係彰顯其 公義，藉著他的原則和感情彰顯其 聖潔，並在事奉神、享受神之中得著滿足。
영문 원문
24. one flesh--The human pair differed from all other pairs, that by peculiar formation of Eve, they were one. And this passage is appealed to by our Lord as the divine institution of marriage
(Mt 19:4, 5; Eph 5:28).
Thus Adam appears as a creature formed after the image of God--showing his knowledge by giving names to the animals, his righteousness by his approval of the marriage relation, and his holiness by his principles and feelings, and finding gratification in the service and enjoyment of God.
Ge 2:1.
六日創造之記敘（續）。
因章節的劃分，敘事的脈絡被不當地打斷了。
1. 天——即穹蒼或大氣層。
萬物——即許多、眾多的陣列，聖經中通常只與天相連，但在此也與地相連，意指天地所包含的一切。
都造齊了——即達到完成。此後世界的運行再沒有任何永久的改變，沒有新的動物物種被造，也沒有任何自然律被廢除或增補。這本可在一瞬間完成，正如在六日內完成一樣；但創造之工是漸進的，為要教導人，也許也為教導更高的受造之物
(伯 38:7)。