j*****7
发帖数: 10575 | 1 1
第三日，在加利利的迦拿有娶亲的筵席。耶稣的母亲在那里。
2
耶稣和他的门徒也被请去赴席。
3
酒用尽了，耶稣的母亲对他说，他们没有酒了。
4
耶稣说，母亲，（原文作妇人）我与你有什么相干。我的时候还没有到。
5
他母亲对用人说，他告诉你们什么，你们就作什么。
6
照犹太人洁净的规矩，有六口石缸摆在那里，每口可以盛两三桶水。
7
耶稣对用人说，把缸倒满了水。他们就倒满了，直到缸口。
8
耶稣又说，现在可以舀出来，送给管筵席的。他们就送了去。
9
管筵席的尝了那水变的酒，并不知道是哪里来的，只有舀水的用人知道。管筵席的便叫
新郎来。
10
对他说，人都是先摆上好酒。等客喝足了，才摆上次的。你倒把好酒留到如今。
11
这是耶稣所行的头一件神迹，是在加利利的迦拿行的，显出他的荣耀来。他的门徒就信
他了。
12
这事以后，耶稣与他的母亲弟兄和门徒，都下迦百农去。在那里住了不多几日。
第一，耶稣参与到世俗的生活中，接触那些人，而不像施洗约翰那样与世隔绝
第二，耶稣一方面以神的身份告诉他肉身的母亲，自己被显明的时候未到。另一方面以
人子的身份，顺服玛丽亚。
第三，结果是因为这个神迹，门徒信了耶稣。 | x*a
发帖数: 4968 | 2 到第二章了，弟兄。
：）
【在 j*****7 的大作中提到】
: 1
: 第三日，在加利利的迦拿有娶亲的筵席。耶稣的母亲在那里。
: 2
: 耶稣和他的门徒也被请去赴席。
: 3
: 酒用尽了，耶稣的母亲对他说，他们没有酒了。
: 4
: 耶稣说，母亲，（原文作妇人）我与你有什么相干。我的时候还没有到。
: 5
: 他母亲对用人说，他告诉你们什么，你们就作什么。
| j*****7
发帖数: 10575 | 3 希望这次可以走出至少5章
【在 x*a 的大作中提到】
: 到第二章了，弟兄。
: ：）
| s******l
发帖数: 6898 | 4 应该说是，长大以后的第一个神迹吧。他小时候，神迹就好多啊。 | x*a
发帖数: 4968 | 5 支持弟兄。
我前面回帖是想提醒弟兄改下标题的……
标题还是第一章呢。
【在 j*****7 的大作中提到】
: 希望这次可以走出至少5章
| t*******d
发帖数: 2570 | 6 耶稣跟他妈的交流方式好诡异啊。
【在 j*****7 的大作中提到】
: 1
: 第三日，在加利利的迦拿有娶亲的筵席。耶稣的母亲在那里。
: 2
: 耶稣和他的门徒也被请去赴席。
: 3
: 酒用尽了，耶稣的母亲对他说，他们没有酒了。
: 4
: 耶稣说，母亲，（原文作妇人）我与你有什么相干。我的时候还没有到。
: 5
: 他母亲对用人说，他告诉你们什么，你们就作什么。
| E*****m
发帖数: 25615 | | j*****7
发帖数: 10575 | 8 的确写错了
谢谢提醒
【在 x*a 的大作中提到】
: 支持弟兄。
: 我前面回帖是想提醒弟兄改下标题的……
: 标题还是第一章呢。
| j*****7
发帖数: 10575 | 9 证据？
【在 s******l 的大作中提到】
: 应该说是，长大以后的第一个神迹吧。他小时候，神迹就好多啊。
| j*****7
发帖数: 10575 | 10 因为有双重身份
所以看起来有点分裂的意思
一方面是人家的儿子，另一方面又是神
【在 t*******d 的大作中提到】
: 耶稣跟他妈的交流方式好诡异啊。
| j*****7
发帖数: 10575 | 11 破解完了？
【在 E*****m 的大作中提到】
: 結論：信耶穌，得好酒！
| O******1
发帖数: 13088 | 12 水变酒在这里有象征意义。
从水到酒的转变，不是从脏水成了清水，也不是从一碗水变成了两碗水。
而是从H20变成了CH3CH2OH,是本质的改变。象征着人们信了耶稣之后，整个生命会发生
根本上的质的变化。
【在 E*****m 的大作中提到】
: 結論：信耶穌，得好酒！
| l**********t
发帖数: 5754 | 13
good summary.
In addition, John Calvin commented on the status of Mary --"This saying of
Christ openly and manifestly warns men to beware lest, by too
superstitiously elevating the honor of the name of mother in the Virgin Mary
, “En la vierge Marie.” they transfer to her what belongs exclusively to
God"
"
Woman, what have I to do with thee?
Why does Christ repel her so rashly? I reply, though she was not moved by
ambition, nor by any carnal affection, still she did wrong in going beyond
her proper bounds. Her anxiety about the inconvenience endured by others,
and her desire to have it in some way mitigated, proceeded from humanity,
and ought to be regarded as a virtue; but still, by putting herself forward,
she might obscure the glory of Christ. Though it ought also to be observed,
that what Christ spoke was not so much for her sake as for the sake of
others. Her modesty and piety were too great, to need so severe a
chastisement. Besides, she did not knowingly and willingly offend; but
Christ only meets the danger, that no improper use may be made of what his
mother had said, as if it were in obedience to her command that he
afterwards performed the miracle.
The Greek words (Τί ἐμοὶ καὶ σοὶ)
literally mean, What to me and to thee? But the Greek phraseology is of the
same import with the Latin — Quid tibi mecum? (what hast thou to do with me
?) The old translator led many people into a mistake, by supposing Christ to
have asserted, that it was no concern of his, or of his mother’s, if the
wine fell short. But from the second clause we may easily conclude how far
removed this is from Christ’s meaning; for he takes upon himself this
concern, and declares that it belongs to him to do so, when he adds, my hour
is not yet come. Both ought to be joined together — that Christ
understands what it is necessary for him to do, and yet that he will not act
in this matter at his mother’s suggestion.
It is a remarkable passage certainly; for why does he absolutely refuse to
his mother what he freely granted afterwards, on so many occasions, to all
sorts of persons? Again, why is he not satisfied with a bare refusal? and
why does he reduce her to the ordinary rank of women, and not even deign to
call her mother? This saying of Christ openly and manifestly warns men to
beware lest, by too superstitiously elevating the honor of the name of
mother in the Virgin Mary, 4545 “En la vierge Marie.” they transfer to
her what belongs exclusively to God. Christ, therefore, addresses his
mother in this manner, in order to lay down a perpetual and general
instruction to all ages, that his divine glory must not be obscured by
excessive honor paid to his mother.
How necessary this warning became, in consequence of the gross and
disgraceful superstitions which followed afterwards, is too well known. For
Mary has been constituted the Queen of Heaven, the Hope, the Life, and the
Salvation of the world; and, in short, their fury and madness proceeded so
far that they stripped Christ of his spoils, and left him almost naked. And
when we condemn those horrid blasphemies against the Son of God, the Papists
call us malignant and envious; and — what is worse — they maliciously
slander us as deadly foes to the honor of the holy Virgin. As if she had not
all the honor that is due to her, unless she were made a Goddess; or as if
it were treating her with respect, to adorn her with blasphemous titles, and
to substitute her in the room of Christ. The Papists, therefore, offer a
grievous insult to Mary when, in order to disfigure her by false praises,
they take from God what belongs to Him.
My hour is not yet come. He means that he has not hitherto delayed through
carelessness or indolence, but at the same time he states indirectly that he
will attend to the matter, when the proper time for it shall arrive. As he
reproves his mother for unseasonable haste, so, on the other hand, he gives
reason to expect a miracle. The holy Virgin acknowledges both, for she
abstains from addressing him any farther; and when she advises the servants
to do whatever he commands, she shows that she expects something now. But
the instruction conveyed here is still more extensive that whenever the Lord
holds us in suspense, and delays his aid, he is not therefore asleep, but,
on the contrary, regulates all His works in such a manner that he does
nothing but at the proper time. Those who have applied this passage to prove
that the time of events is appointed by Fate, are too ridiculous to require
a single word to be said for refuting them. The hour of Christ sometimes
denotes the hour which had been appointed to him by the Father; and by his
time he will afterwards designate what he found to be convenient and
suitable for executing the commands of his Father; but in this place he
claims the right to take and choose the time for working and for displaying
his Divine power.
"
【在 j*****7 的大作中提到】
: 因为有双重身份
: 所以看起来有点分裂的意思
: 一方面是人家的儿子，另一方面又是神
|
|
