參考版本 AFV  A  Faithful Version 的希臘文 2009版本              

耶和華的事，不謀利沒有版權

1. And Abraham was old, well advanced in age. And the LORD had blessed Abraham in all things.

2. And Abraham said to the oldest servant of his house, who ruled over all that he had, “I pray you, put your hand under my thigh.

3. And I will make you swear by the LORD, the God of heaven and the God of the earth, that you shall not take a wife for my son of the daughters of the Canaanites, among whom I dwell.

4. But you shall go to my country and to my kindred, and take a wife for my son Isaac.”

5. And the servant said to him, “Perhaps the woman will not be willing to follow me to this land. Must I then bring your son again to the land from which you came?”

6. And Abraham said to him, “Take care that you do not bring my son there again.

7. The LORD, the God of heaven, Who took me from my father’s house and from the land of my kindred, and Who spoke to me, and Who swore to me, saying, ‘To your seed I will give this land’—He shall send His angel before you. And you shall take a wife for my son from there.

8. And if the woman will not be willing to follow you, then you shall be clear from this oath of mine. Only do not bring my son there again.”

9. And the servant put his hand under the thigh of Abraham his master and swore to him concerning the matter.

 (A Faithful Version)

1. 亞伯拉罕年紀老邁，各方面安好，是因耶和華在萬事上賜福給他。

2. 有日，亞伯拉罕對最年長的僕人，是家中的總管，說：你放手放在我大腿下，為你祈禱。

3. 向耶和華所造的天和地起誓，不可在我居住的迦南，為我兒子娶當地的女子為妻。

4. 要到我故鄉，我親族中，找一女子為以撒的妻。

5. 僕人回應：倘若女子不願意跟我到來，是否要帶你的兒子去？

6. 亞伯拉罕回應，說：不用領他去。

7. 只因那創天這地的耶和華，祂把我從父家、我本族之地領出來的那位，曾說，又向我保證，會將那地賜給我的後裔，祂當面應許，會賜給我那地的女子，給以撒為妻。

8. 若女子不肯，就與我們所立的約無關，只是不可讓我兒子到那裡去。

9. 僕人就把手放亞伯拉罕的大腿下，起誓。

亞伯拉罕的婚姻觀念與當時猶太人之間有一個分別，這婚姻不單是延續後代，更多是延續信仰的精神和原則。這是與同是亞伯拉罕的兒子以實瑪利不同的地方：一位是在行事為人以信仰精神和原則；另一位按人自己的本性，以血氣行事。( 這不是耶和華的原意，是為人行為錯失作補救)。

亞伯拉罕深明當中的分別，就作出了明確的選擇，以信仰延續為其選親的標準。今日也在延續，只是能明確理解的很少。

當中涉及的，在心理學和遺傳學的角度理解，人的行為有繼承的習慣和受基因的延續的影響。最明顯的例子是那些文革後出生的，基因大多是好的，卻被強制的灌輸，加社會紛圍的壓力，就失去對行為合理性的理解，剩下的狡辯以為能過關就可以。這現象在社會，若父母有耶和華在，就有他們自己的方法去處理。這是應許，是祝福的憑證，亞伯拉罕堅信，被稱為信心之父，不是耶和華賜，是人用正念去選擇。

這事牽涉新約：不能同負一軛，在原則和精神上是一致，它可以應用在處事待人這方面，當然也可以是指涉婚姻方面。用與不用，不在條文，在相信的人。這不是強制，也不同律例去處置，在人的選擇。

分辨的能力，人人都有。只是因為有外在環境的因素，人會有偏差時候。人，在被創造的時候，有一口氣，屬耶和華，有份正氣存在。人之所以走迷，受外在因素那是無可避免，若信心放在耶和華，明白祂的作為，了解自己的本性，依舊能憑良心識別對錯。

因此，它是釋放，是真自由，人不在罪中，就不會犯罪，人變得無懼，那是真正的釋放。

亞伯拉罕也用人的方式立誓，它不指耶和華，是向這位創天立地的創造者。是他以自己所信為支橕不是以耶和華之名，是與人不是跟耶和華立約。

AI：

In Jewish law, taking an oath (shevuah) is a serious, binding act typically involving invoking God’s name to testify truth, though it is often discouraged to avoid taking God’s name in vain. In modern secular contexts, Jews often “affirm” rather than “swear” in court, or swear while holding a Hebrew Bible (Tanakh).

How Jewish Oaths and Swearing Work

• Religious Oaths (Shevuah): Traditionally, a binding oath is made by invoking God’s name (e.g., “I swear by God…”).
• Avoiding Oaths: Due to the severe prohibitions against swearing falsely, religious Jews often avoid making oaths entirely. They may add “Bli Nedarim” (without a vow) to commitments to ensure they are not legally binding vows.
• Alternative Methods: If required in a secular court or legal setting, a Jewish person may choose to take an oath on a Hebrew Bible.
• Affirmation: As an alternative to swearing “so help me God,” many jurisdictions allow for an “affirmation” to tell the truth, which is considered acceptable by many Jewish religious authorities for those who prefer not to take an oath.
• Historical Context: Historically, Jewish oaths (called More Judaico) were often forced and humiliating, sometimes requiring the person to stand on a wolf’s skin or in water.

若有得著，就多多分享！