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

14. Now Reuben went out in the days of the wheat harvest and found love-apples in the field, and brought them to his mother Leah. And Rachel said to Leah, “Please give me some of your son’s love-apples.”

15. But she said to her, “Is it a small matter that you have taken my husband? And would you also take my son’s love-apples?” And Rachel said, “Therefore, he shall lie with you tonight for your son’s love-apples.”

16. And Jacob came out of the field in the evening. And Leah went out to meet him, and said, “You must come in to me, for I have surely hired you with my son’s love-apples.” And he lay with her that night.

17. And God hearkened to Leah, and she conceived and bore Jacob the fifth son.

18. So Leah said, “God has given me my hire because I gave my handmaid to my husband.” And she called his name Issachar.

19. And Leah conceived again and bore Jacob the sixth son.

20. So Leah said, “God has given me a good present. Now my husband will live with me because I have borne him six sons.” And she called his name Zebulun.

21. And afterward she bore a daughter, and called her name Dinah.

22. Then God remembered Rachel, and God hearkened to her and opened her womb.

23. And she conceived and bore a son, and she said, “God has taken away my reproach.”

24. And she called his name Joseph. And she said, “May the LORD add another son to me.”

 (A Faithful Version)

14. 有日是收割小麥的時候，呂便到田裡摘了一顆令人喜悅的果，把它給母親利亞。拉結看到，對利亞說：你兒子摘到那果子，分我一點。

15. 利亞回懟：奪我丈夫，算小事？還在想來奪走我兒子的果？拉結說：今晚讓他與你同寢如何，你兒子那果作回報。

16. 傍晚，雅各從田間回來。利亞來迎接，對他說：你到我房間，是以我兒子得的果交換。雅各當晚便留宿她房間。

17. 耶和華聆聽利亞的禱告，她懷孕了，為雅各生第五個兒子。

18. 利亞感恩地說：神賜給我報酬，因我順服我丈夫，就給孩子起名以薩迦。

19. 利亞又再懷孕，為雅各生下第六個兒子。

20. 利亞說：這是耶和華給一份最好的禮物，從今起丈夫會一直與我一起，只為給他生下第六個兒子，給他起名叫西布倫。

21. 後來，利亞又生下一個女兒，給她起名叫底拿。

22. 拉結向耶和華求告，耶和華聽了也讓她回復生育的能力。

23. 她便懷孕生了一子，感恩地說：耶和華除去我的羞辱。

24. 她給兒子起名約瑟，又說：願耶和華再賜我一子。

Issachar : In Jewish tradition, the Tribe of Issachar is distinguished by its deep commitment to Torah scholarship and religious study.  Rabbinic literature asserts that nearly every Jewish student was a descendant of either Levi or Issachar, with the tribe’s characteristic “understanding of the times” (1 Chronicles 12:32) interpreted as spiritual and intellectual discernment rather than mere worldly experience. 

Key aspects of Issachar in Jewish context include:

• Scholarly Dominance: The tribe is viewed as having been dominated by religious scholars, with the name Issachar itself linked to the root for “reward” or “hire,” reflecting the spiritual wage of Torah study. 
• Proselytism: Issachar was considered highly influential in converting others to Judaism, often cited as the most effective tribe in making proselytes. 
• Financial Support: A unique symbiotic relationship existed with the Tribe of Zebulun; while Issachar focused entirely on study, Zebulun engaged in commerce to financially support them, allowing the scholars to dedicate their lives to religious learning.
• Leadership: Despite being the ninth son of Jacob, the Prince of Issachar was the second to bring offerings for the Tabernacle’s dedication, a precedence granted because the tribe was exceptionally versed in the Law. 

Zebulun: In Jewish tradition, the Tribe of Zebulun is historically significant for its symbiotic partnership with the Tribe of Issachar.  While Issachar was known for dedicating itself to the study and teaching of the Torah, Zebulun, recognized for its success in commerce and maritime trade, provided financial support to these scholars.  In exchange, Zebulun received a share in the spiritual rewards generated by Issachar’s learning, creating a model of mutual support between material provision and spiritual devotion. 

The tribe is also associated with Zebulun the son of Jacob, whose name is interpreted to mean "dwelling," "honor," or "gift." Biblical texts, such as the Song of Deborah, praise Zebulun for its martial prowess and willingness to risk its life in battle for Israel.  Today, the tribe is considered one of the Ten Lost Tribes after the Assyrian conquest, though some Jewish legends and scholars, such as Knesset member Ayoob Kara, have speculated that the Druze people may be descendants of Zebulun.

 
Dinah : Dinah was the only named daughter of Jacob and Leah, and her story in the Hebrew Bible is central to discussions on Jewish law, gender roles, and intermarriage.  The name Dinah means "judgment" or "justice" in Hebrew, derived from the verb din. 

Her narrative in Genesis 34 recounts how she was abducted and violated by Shechem, a Hivite prince, after she went out to see the women of the land.  This incident sparked a complex theological and legal debate that continues in Jewish scholarship:

·        Intermarriage and Conversion: The story highlights the tension between religious conversion (via circumcision) and ethnic lineage. While Shechem and his townspeople agreed to convert, Simeon and Levi slaughtered the men, viewing the union as illegitimate despite the religious covenant. 

·        Role of Women: Dinah’s silence and the subsequent violence have led to varied interpretations. Some traditional texts blame her for "going out," while modern interpretations often view her as a victim of patriarchal structures or a symbol of female agency. 

·        Later Traditions: Rabbinic midrashim offer conflicting accounts of her fate, including traditions that she was later married to Job or that Simeon married her to preserve her dignity, resulting in the birth of Shaul (not to be confused with King Saul).

 Joseph : In Jewish tradition, Joseph (Yosef) is revered as the eleventh son of Jacob and the firstborn of Rachel, serving as a paragon of righteousness (tzaddik) and self-control.  He is credited with preserving the Jewish people during the famine by enabling their settlement in Egypt, a pivotal event for the formation of the nation. 

Key aspects of his significance include:

·        Spiritual Virtue: Joseph is described as having the Holy Spirit dwell within him from childhood to death, and he is celebrated for resisting the temptations of Potiphar’s wife, an act for which his descendants are traditionally exempt from the "evil eye."

·        Messianic Lineage: He is the ancestor of Mashiach ben Yosef (Messiah son of Joseph), a figure who will wage war against evil alongside Mashiach ben David before dying in combat. 

·        Tribal Legacy: His two sons, Manasseh and Ephraim, were elevated to the status of full tribes, inheriting land in the Promised Land and ensuring Joseph’s continued central role in the twelve tribes of Israel.

·        Historical Role: Jewish tradition teaches that Joseph’s righteousness was instrumental in the survival of the Israelites, with legends stating that the Red Sea and Jordan were passed dry-shod through his merit.

雅各也有12個後代，11位男一位女，名字如下：

1.呂便、2西緬、3利未、4猶大、5旦 ( 拉結婢)、6拿弗他利 ( 拉結婢) 、7迦得 (利亞婢)、8亞設 ( 拉結婢)、9以薩迦、10西布倫、11底拿 (女)、12約瑟 (拉結)。

利亞所出的計有：1、2、3、4、9、10 + 7、8 共八位男丁。拉結共三位男丁一位女丁。利亞的福氣緣自不爭，心存平等和尊重，這個可以從摩西記述的字裡行暗呈現出來。她的女僕成了丈夫的妻子，就改稱為女兒 (這個在v13節當人女兒，在原文 H1323 就有包括繼女的含意)。這樣的胸襟量度，超越許多女性，更有許多男性比不上。耶和華對她不的偏心，而是利亞明白人與人之間，相處那份愛，本身就無貴賤之分。而她的福氣，不在金錢，更勝金錢。

雅各，他看好是拉結的外貌，不是利亞在眼睛流露出那份本性。

這說明什麼？ 人的價值不在外，在內。

Key Behavioral and Psychological Differences

Extraverts tend to be energized by social interaction, seeking out parties, group work, and lively environments.   They are often described as enthusiastic, talkative, assertive, and gregarious. In contrast, introverts typically   feel drained by excessive social stimulation   and prefer solitary or low-key activities like reading, writing, or meditating.  They often recharge by spending time alone.

Trait	Introvert	Extravert
Energy Source	Internal reflection, solitude	External interaction, socializing
Social Preference	Small groups, deep conversations	Large gatherings, broad networks
Stimulation Level	Prefers quiet, low-stimulus environments	Seeks excitement, novelty, and activity
Communication Style	Listens more, thinks before speaking	Speaks freely, processes aloud

Introverts are not necessarily shy—shyness involves fear of social judgment, while introversion is a preference for less stimulation. Similarly, extraverts are not always loud or dominant; some express their extraversion through enthusiasm rather than volume.

人是決定的因素：

Individual and Psychological Factors:

1.  Motivation

Motivation is a primary driver of behavior change. It can be intrinsic (e.g., personal satisfaction, enjoyment) or extrinsic (e.g., rewards, social approval).  Intrinsic motivation is generally more effective for long-term change because it aligns with personal values and goals. 

2.  Self-Efficacy

Self-efficacy, or the belief in one’s ability to succeed in specific situations, strongly influences behavior change. People with high self-efficacy are more likely to set challenging goals, persist through obstacles, and recover from setbacks. 

3.  Cognitive and Emotional Factors

Cognitive dissonance—psychological discomfort from conflicting beliefs and behaviors—can prompt change to restore consistency. Emotions also play a key role: positive emotions (e.g., joy, hope) enhance motivation, while negative emotions (e.g., fear, anxiety) can either motivate or hinder change depending on context. 

4.  Goal Setting and Mindset

Setting SMART goals (Specific, Measurable, Achievable, Relevant, Time-bound) increases clarity and commitment.  A growth mindset—the belief that abilities can be developed—fosters resilience and openness to change.

如果，上述的自我改變的因素，是無關乎性格是內是外向型，都基於耶和華那份由自控而來的愛，這人將會是一個怎樣在漫長的步履中，會否成了耶穌基督期待那個長成的樣式？ 當然可以，須要點時間而矣，你是快或是慢，都無所謂？ 事實耶和華不在乎，只想看到進步。耶和華呈現的愛可沒有誰適合誰不能，外向內向都可將愛表現，可不是一樣的形式，都是愛。

若覺得自己可以在愛中表達上能進步，讓自己多多分享這樣的轉變。