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D*****r
发帖数: 6791 | 1 【 以下文字转载自 TrustInJesus 讨论区 】
发信人: Dramaer (假如钟声响了), 信区: TrustInJesus
标 题: 《耶稣福音》摘选 2
发信站: BBS 未名空间站 (Sat Oct 15 16:00:39 2011, 美东)
(续前）
关于用词
最常翻译成英文新约里“Lord”的希腊词是“kurios”，说的是某个有权力、所有
权和无可置疑的指挥权的人。一个相近的希腊词despotes有时候也翻译成新约里的“
Lord”，意思是一个对下属有绝对控制的统治者。Murray J Harris教授这样解释两个
词得区别：“显然despotes和kyrios的意思大部分相同；都可以翻译成lord或master。
如果我们要区分两个词的侧重，kyrios表示“sovereign Lord”，despotes表示“
absolute Lord”
两个词在新约里都用来指耶稣是主。比如，约翰13:3，耶稣取用了kurios给自己：
“你称我老师和主（kurios）；你是对的，我的确是。”犹大书1:4里，一段由耶稣世
上半个兄弟写的话，同时用了两个词：“有些人偷偷的溜了进来，他们预先就被标明要
受谴责，这些不信神的人把上帝的恩典化为放荡，否认我们唯一的真宰（despotes）和
主（kyrios）。”
这两个词都极端的强力。都是新约时代奴隶制度语汇的一部分。他们表述的是一个
绝对控制他人的主----奴隶主。他的下属有责任服从主人的指示，不只是因为他们选择
这样做，更是因为他们没有权力和自由不这么做。所以，在有主（kurios）和真宰（
despotes）的地方，总有一个奴隶（doulos）。主和奴这两个概念，一个概念一定隐含
了另一个概念。这解释了耶稣对于那些嘴上效忠而生命上不效忠的人的态度：“你为什
么叫我主啊主啊的，却不按照我说的做？”(路6:46）
你也许认得这个希腊词doulos，新约里的一个常见词汇。这个词和它的变体在新约
里出现了130次，常常用来解释什么叫真正的基督徒：“以自由身被征召的人，是耶稣
的奴隶[doulos]。你们是按价钱买来的。”（林前7:22-23）
Doulos没有什么模棱两可的含义。它指代一个非常特定的概念----虽然在我们的文
化里和天生的头脑里是带贬义的----不应该妥协回避。这个词是希腊语里主要用来描述
最卑微的奴隶的----一个完全受制于主人的人，主人可以合法的强迫他不要工钱的工作
。换句话说，一个doulos就是一个没有任何地位和权利的人。按照Kittel的新约词汇字
典，doulos意群里的词语
【用来描述奴隶身份或者奴隶态度……意义非常明确，举例和追溯历史是多余的。
跟其他相近词语和意群有明显区别……这是因为，这里强调的重点总是“作为奴隶来服
务”。因此，我们就有了这样一种服务，不是出自施予者的自愿选择，他不论是否喜欢
都必须来做，因为他作为奴隶受制于一个外在的意志，他主人的意志。（这个词强调）
奴隶对于主人的依赖性。】
========
A WORD ABOUT WORDS
The expression most often translated “Lord” in the English New Testament
is the Greek word kurios. It speaks of someone who has power, ownership, and
an unquestionable right to command. A nearly synonymous Greek term also
sometimes translated “Lord” in the New Testament is despotes. That word (
the
root of our English word despot) describes a ruler with absolute power over
his subjects. Professor Murray J. Harris distinguishes the two terms this
way:
“Clearly despotes and kyrios largely overlap in meaning; both may be
rendered
‘lord’ or ‘master.’ If we are to distinguish the two terms with regard
to emphasis,
kyrios signifies ‘sovereign Lord,’ and despotes ‘absolute Lord.’ ”1
Both words are used in reference to Christ as Lord in the New Testament.
For example, in John 13:13, Jesus took the title kurios for Himself: “You
call
Me Teacher and Lord [kurios]; and you are right, for so I am.” And Jude 4,
a
text written by Jesus’ own earthly half brother, employs both words in
parallel
fashion: “For certain persons have crept in unnoticed, those who were long
beforehand marked out for this condemnation, ungodly persons who turn the
grace of our God into licentiousness and deny our only Master [despotes] and
Lord [kurios], Jesus Christ.”
Both words are extremely powerful. They were part of the vocabulary of
slavery in New Testament times. They describe a master with absolute
dominion
over someone else — a slave owner. His subjects are duty-bound to obey
their lord’s directives, not merely because they choose to do so but
because
they have no rightful liberty to do otherwise. Therefore, wherever there was
a
lord (kurios) or a master (despotes), there was always a slave (doulos). One
idea
necessarily and axiomatically implies the other. That explains Jesus’
incredulity
at the practice of those who paid homage to Him with their lips but not
with their lives: “Why do you call Me, ‘Lord, Lord,’ and do not do what I
say?”
(Luke 6:46).
You may recognize the Greek word doulos because it is quite a common
term in the New Testament. The word and its derivatives appear more than
130 times in the New Testament — frequently as a description of what it
means
to be a true Chris tian: “He who was called while free, is Christ’s slave
[doulos].
You were bought with a price” (1 Cor. 7:22 – 23).
Doulos is not an ambiguous term. It suggests a very specific concept,
which — while repugnant to our culture and our natural minds — should not
be toned down or backed away from. It is the main Greek word that was used
to describe the lowest abject bond slave — a person who was literally owned
by
a master who could legally force him to work without wages. In other words,
a
doulos was a person without standing or rights. According to Kittel’s
definitive
dictionary of New Testament expressions, words in the doulos group
serve either to describe the status of a slave or an attitude corresponding
to
that of a slave. . . . Th e meaning is so unequivocal and self-contained
that
it is superfl uous to give examples of the individual terms or to trace the
history of the group. Distinction from synonymous words and groups . . . is
made possible by the fact that the emphasis here is always on “serving as a
slave.” Hence we have a ser vice which is not a matter of choice for the
one
who renders it, which he has to perform whether he likes or not, because
he is subject as a slave to an alien will, to the will of his owner. [Th e
term
stresses] the slave’s dependence on his lord. |
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