Manna issue 70 - The Fall of Satan A Biblical Investigation (I) 撒但的墮落 - 聖經探索(一)
I AM but not I AM 現在我存在，但以前不存在
Translated from Holy Spirit Monthly—Issue 422
撰文／台灣 羅慈意
節錄自聖靈月刊423期
INTRODUCTION 前言
The origin of evil is an age-old
philosophical problem, which has
attracted many scholars and has led
to a plethora of diverse theories. The
human mind by itself, constrained
by the limits of space and time (Acts
17:26), can never grasp the truth
about the spiritual realm. Therefore,
we should not apply philosophical
speculation or human precepts in
discussing the truth concerning
Satan’s fall. Instead, we ask the
Holy Spirit to personally guide us
to understand the truth that God
reveals to us through the Bible.
邪惡的起源是一個老掉牙的哲學問題，
這個問題引起許多學者來研究，接著也引出很多不同的理論研究。
人類自身的思考本身，就受限於時間和空間，(徒 17：26)
因而不能掌握到有關靈界的真理。
所以，我們不應該用哲學來推敲，或是用人類即有的規則來討論有關撒旦墮落的真理。
反而是，我們要求聖靈來帶領個人，了解神透過聖經來向我們啟示的真理。
ORIGIN OF THE NAME “SATAN” 撒旦名字的起源
Nowadays, the New Testament term
“devil” is commonly used to refer to
the representation of evil. In Hebrew,
the word for “devil’ is (shed)
and only appears twice in the Old
Testament (Deut 32:17; Ps 106:37),
whereas “Satan” is (satan),
meaning adversary or opponent; one
who opposes the will of God. The
Septuagint translates the Hebrew
word (satan) as
(satanas).
今日，新約的名詞"魔鬼"已經被普遍使用來表示邪惡的代表。
而希伯來文中，舊約裡，"魔鬼"這個字眼就是 (shed 發音)，只有出現過二次，(申 32：17；詩 106：37)
而"撒旦"就是"(satan 發音)，意思是敵對者或是反對者；
就是指著那些反對神旨意的。
七十士譯本則把希伯來文撒旦(satan)這個字，譯為 (satanas)。
The term traditionally used
among Christians—“devil”—is
translated from the Greek word
(diabolos) and this
Greek word is derived from the verb
(diaballein) in the
same lexical family. These two words
have an inseparable etymological
relationship. The Greek word
(diaballein) is a
compound word from the preposition
(dia) and the verb
(ballein), which is literally translated
as “to cast across” or “to hurl.”
It also connotes actions such as
“slander,” “oppose,” “accuse,” or
“malign”; thus, the devil is called “the
accuser” (Greek:
- kategoros) in Revelation 12:10.
Comparing the Old Testament term
with the New Testament term shows
that the “devil” is undoubtedly the
epitome of evil and the leader of
demons (Mt 9:34).
傳統上基督徒會用的字是 - "魔鬼" - 這種用法是從希臘文 (diabolos 惡魔)，
而這個希臘字(diabolos 惡魔) 是從同一個詞彙家族系統的動詞 "(diaballein分離 [毀謗者，控告者??])" 衍生出來的名詞。
這兩個字的字源關係是不可分開的，也就是相連的。
希臘字(diaballein)是一個組合字，由前面字首(dia)和動詞(ballein)組合而成，
就字面上來翻譯的話，就是"丟過去"或是"投擲"某樣東西。
其中也隱含了許多行為在其中，例如"毀謗者"，"反對"，"控告"，"污蔑"；
因此，魔鬼在啟示錄十二章10節裡，就被稱為是"控告者"(希臘文是這樣寫的 kategoros)。
若是比較新舊約的詞彙，就能發現，"魔鬼"毫無疑問就是邪惡的縮影，惡魔的領導者。
THE GOD WE WORSHIP IS THE
ONE AND ONLY TRUE GOD
我們敬拜的神是獨一真神
Before delving into the fall of Satan,
our understanding of God in whom
we believe must be correct. We
must obey His revelation given to us
through the Bible and use it as the
basis of our study.
在開始探討撒旦墮落之前，我們對神的了解，我們對祂的相信是一定要正確的。
我們一定要遵守他給我們的啟示，透過聖經，且使用聖經來成為我們研究的基礎。
God Himself has revealed to man
that He is the one and only God.
This supreme and absolute message
is not only a proclamation but is also
a command that we must believe
in. Therefore, the people of God in
the Old Testament time built their
faith on the foundation of God’s
“oneness1”:
神自已已經向人類顯明，祂就獨一的，唯一的神。
這條至高無上，又絕對的訊息，不只是一項宣示而已，也是一條命令，而且我們一定要相信。
所以，舊約裡神的子民，他們是把信仰建立在神是"獨一"的前題基礎之上的。
“Hear, O Israel: The LORD our God,
the LORD is one!” (Deut 6:4)
4以色列阿，你要聽！耶和華─我們神是獨一的主。(申 6：4)
“The Lord is one, [a]nd His name
one.” (Zech 14:9)
那日耶和華必為獨一無二的，他的名也是獨一無二的。(亞 14：9)
Jesus also testified to the oneness
of God:
耶穌也作見証說到神的唯一性：
“The first of all the commandments
is: ‘Hear, O Israel, the LORD our
God, the LORD is one.’” (Mk 12:29)
第一要緊的就是說：以色列阿，你要聽，主─我們神是獨一的主。(可 12：29)
“How can you believe, who receive
honor from one another, and do not
seek the honor that comes from the
only God?“ (Jn 5:44)
44你們互相受榮耀，卻不求從獨一之神來的榮耀，怎能信我呢？(約 5：44)
“And this is eternal life, that they
may know You, the only true God,
and Jesus Christ whom You have
sent.” (Jn 17:3)
3認識你─獨一的真神，並且認識你所差來的耶穌基督，這就是永生。(約 17：3)
In addition, the apostles made
unequivocal declarations of their
faith in the one true God (Jude
4, 25); particularly Apostle Paul,
who understood God profoundly.
Whenever he mentioned God’s
oneness, he would conclude with a
votive and proclamatory “amen”:
不只如此，使徒作出一點也不會模糊的宣示，他們只相信獨一真神(猶 4：25)；
特別是使徒保羅，他特別很深刻地了解神。
無論什麼時候，他說到有關神的獨一性的時候，他就會用一種誠心祈求和宣告的態度，來說出"阿們"作為結束。
“…to God, alone wise, be glory
through Jesus Christ forever.
Amen.” (Rom 16:27)
27願榮耀因耶穌基督歸與獨一全智的神，直到永遠。阿們！(羅 16：27)
“Now to the King eternal, immortal,
invisible, to God who alone is wise,
be honor and glory forever and ever.
Amen.” (1 Tim 1:17)
17但願尊貴、榮耀歸與那不能朽壞、不能看見、永世的君王、獨一的神，直到永永遠遠。阿們！(提前 1：17)
“…who alone has immortality,
dwelling in unapproachable light,
whom no man has seen or can see,
to whom be honor and everlasting
power. Amen.” (1 Tim 6:16)
16就是那獨一不死、住在人不能靠近的光裡，是人未曾看見、也是不能看見的，要將他顯明出來。但願尊貴和永遠的權能都歸給他。阿們！
(提前 6：16)
THE GOD WE WORSHIP IS THE
SELF-EXISTING TRUE GOD
我們敬拜的神，是自存的真神
We know the attributes of God from
the Bible. With regard to essence, He
is immutable (Jas 1:17; Heb 13:8).
With regard to time, He is eternal
(Ps 90:2; Rev 1:8). Moreover, He is
omnipresent (Eph 4:6; Jer 23:23–
24), omniscient (Ps 139:1–4), and
omnipotent (Jer 32:17). He has
absolute sovereignty over all things
(Eph 1:4–5). These attributes of God
are absolute and are reserved for God
alone.
我們從聖經知道了神本身的屬性。
若是說到神的本質，祂是不會變動的。(雅 1：17；來 13：8)
若是說到神的時間，祂是永恆的。(詩 90：2；啟 1：8)
不僅如此，祂是無所不在，(弗 4：6；耶 23：23-24)，無所不知(詩 139：1-4)，無所不能。(耶 32。17)
祂有絕對的主權來掌控世上一切的萬物。(弗 1：4-5)
神的這些屬性都是絕對的，也只有神才會擁有這些特質。
Furthermore, God is self-existing.
As Jesus testified, “For as the Father
has life in Himself, so He has granted
the Son to have life in Himself”
(Jn 5:26). God does not derive His
existence from any other source;
neither does His life depend on any
external force. This supreme truth is
something that man, the creature,
can never understand; we can only
accept. When Moses was called, he
asked God who He was, and God
answered by saying “I AM WHO
I AM.” This was the first time God
directly proclaimed the mystery of
His self-existing nature to man (Ex
3:13–14).
不只如此，神是自存的。(自已自然存在)
如同耶穌也如此見証，
26因為父怎樣在自己有生命，就賜給他兒子也照樣在自己有生命。(約 5：26)
神並不是從其他的來源，而導致祂會出現的存在；
而他的生命也不需要依靠任何外力來維持。
這個最終極的的真理，就是我們身為的人受造之物，永遠不能明白的事；我們只能加以接受。
當摩西被呼召的時候，他問神，你到底是誰？神回答他這樣說，"我是自有永有的"。
這是第一次，神向人類直接說出了祂自存性質的奧秘。(出 3：13-14)
INSEPARABILITY OF ‘’I AM WHO
I AM’ (SELF-EXISTING AND
EVERLASTING)
"我是自有永有的"，有其不可分割性(自存及永恆)
In Exodus 3:14, God told Moses,
“I AM WHO I AM.” And He said,
“Thus you shall say to the children of
Israel, ‘I AM has sent me to you.’”
In the Hebrew Scriptures, God uses
two repeated verbs – (’eh·yeh -
I AM) to introduce Himself and joins
the repeated verb with (’?·?er
- who, that). Therefore, the literal
English translation is “I AM WHO
I AM” ( ). In the
second part of the same verse, God
refers to Himself as “I AM” – a
single verb.
出埃及記三章14節，神告訴摩西，"我是自有永有的"。
而且祂這樣說，"你要對以色列人這樣說：那自有的打發我到你們這裡來。"
希伯來文聖經裡，神用了兩個重覆的動詞 - (’eh·yeh -I AM) (’eh·yeh -自有)，
來介紹祂自已，用 ('AA SSer - who, that) (誰，關係代名司)連結了兩個重覆的動詞。
所以就英文翻譯字“I AM WHO I AM”。
同一節的後半部，神指者自已說，"我是自有的" - 是一個單數動詞。
Whether it is the repeated “I AM”
for emphasis or a single “I AM,”
God’s intent was to proclaim His
self-existing and everlasting nature.
In the Septuagint, the Greek Bible
used during the time of Jesus and
Paul, the same expression is rendered
(Ego eimi o un),
which literally means “I, I am, the
one who is” (cf. Rev 1:8). When the
Lord Jesus was on earth, He was also
the true God in heaven in spiritual
terms. Hence, He used
Greek: Ego eimi - I, I am) to reveal the
uniqueness of His spiritual existence
(cf. Jn 8:24, 28, 58).
無論是不是有重覆的 "I AM 自有"，來作為強調，或只是單數的"自有"，
神的用意就是要宣告祂自有及永恒的特質。
七十士譯本希臘文聖經，是耶穌和保羅時期所用的版本，
也用同樣的表達方式，(Ego eimi o un)，字面上的意思就是，"我，自有，永有"。(參考，啟 1：8)
當主耶穌在世上的時候，在天國靈界中，祂也是真神。
因此，祂所用的希臘文，(Greek: Ego eimi - I, I am)(我，自有，我一直都存)，
來表示祂靈裡存在的唯一性。
Although the Union Version of
the Chinese Bible translates the self revelation
of God, “I, I am,” into
“self-existing and everlasting,” the
term cannot be divided because it
refers to only one condition. The
true meaning of “self-existing and
everlasting” is actually “I am, I am.”
Readers of the Chinese Bible may
thus make the mistake of dividing
the whole term of “I am, I am” into
two conditions—“self-existing” and
“everlasting.” After separating this
characteristic that belongs to God
alone, some may go even further
and apply human reasoning to
conclude that God is self-existing
and everlasting, while Satan is selfexisting
but not everlasting.
雖然中文聖經和合本的翻譯，把神自我的啟示，"I, I am,”"我，我一直存在，自有"，翻成"自已存在及永遠存在"，
事實上這個詞是不可以分開的，因為它指的是一種唯一的情況。
"自已存在及永遠存在"的真正意思，原來是"I am, I am.""我是狀態是，我是一直存在的"。
中文聖經的讀者，或許因此犯下了這個錯誤，把整個 "I am, I am" 的詞，
分開來解讀成兩種狀態 - "self-existing 自存" 和"everlasting 永恆"。
若把這單屬於神的特質分開之後，有些人或許就甚至會過多聯想，
用人類推理的方式來推論，神是自存的，永恆的，
也認為撒旦是自存的，但沒有辨法永恆存在。
In order to see the truth behind
God’s proclamation of “I am, I am,”
we need to return to the original
Hebrew text. In this way, we will see
that the two “I am” are inseparable.
We cannot claim that God is “I am”
and “I am,” while Satan is “I am”
but not “I am.” Moreover, God
proclaimed in the same verse that He
is the self-existing and everlasting one
who does not require the emphasis
of a repeated verb—the “I AM.”
為了能看清，在神宣告"我是自有永有"背後的真理，我們需要回歸到希伯來原文。
這個方式，我們就會看出這兩個 "I am" 是不可分開的。
我們不能說，神是即"自有"而且"永有"，
而撒旦卻是"自有"，但卻不是"永有"。
不只這樣，神在同一節裡面這樣說，祂是自存的，自有的，永恆的，永有的一個存在，
祂不需要去用一個重覆的動詰，來強調祂的本質。
THE GOD WE WORSHIP IS THE
ONLY SELF-EXISTING TRUE GOD
我們敬拜的神，是唯一自存的真神
The God we worship is not only selfexisting,
He is also the ONLY selfexisting
true God. There is nothing
else in existence that is like God or
that has His absolute self-existing
nature. In Isaiah 43:12, God makes
His chosen people His witnesses that
there was no foreign god among
them. Henceforth, God declares: “I
am the LORD, and there is no other;
there is no God besides Me” (Isa
45:5; cf. Isa 45:14, 18, 21, 22; Dan
3:29).
我們敬拜的神，不只是自存，祂也是唯一自存的真神。
沒有任何存在的事物可以像神一樣，或是任何其他事物可以有此絕對自存的本質。
以賽亞書四十三章12節，神讓祂的選民成為見証人，見証沒有任何外國的神祇在他們其中。
從那時以後，神才說：
5我是耶和華，在我以外並沒有別神；(賽 45：5；cf. 賽 45：14，18，21，22；但 3：29)
God is the only absolute being;
an unequalled being whose selfexistence
is without comparison. The
Bible portrays this truth as follows:
“LORD God of Israel, there is no
God in heaven above or on earth
below like You” (1 Kgs 8:23). We
also see how “there is no one like the
God of Jeshurun” from the blessing
of Moses, the man of God (Deut
33:26). David too conveys the truth
concerning the inimitable nature of
God: “Therefore You are great, O
LORD GOD. For there is none like
You, nor is there any God besides
You, according to all that we have
heard with our ears” (2 Sam 7:22; cf.
Ps 86:8).
神是唯一絕對的存在；
是一個其他事物無法和其比較的存在，也就是說，祂自存的事實是無法加以比較的。
聖經用以下的經文，來描繪神的這項真理：
23耶和華─以色列的神啊，天上地下沒有神可比你的！(王上 8：23)
我們也從摩西的祝福中，看到摩西是怎麼形容神的，"耶書崙哪，沒有能比神的。"(申 33：26)
大衛也傳遞了，關於神這項獨特本質的真理：
22主耶和華啊，你本為大，照我們耳中聽見，沒有可比你的；除你以外再無神。(撒下 7：22； cf. 詩 86：8)
With these clear revelations
from God and proclamations from
witnesses of faith, we can declare
with conviction that only the true
God we worship is self-existing and
everlasting—the only I AM. The
description of God’s unique existence,
“I AM WHO I AM” (self-existing and
everlasting), cannot be separated and
is reserved for Him alone.
有來自於神的這些清楚的啟示，以及這些信神見証人的宣告，
我們就可以確信並大聲說，只有我們敬拜的真神才是自存，及永恆的， - 祂是唯一的自存者。
神這種獨特存在的描述，"我是自有永有"(即自存且永存)，
不但不能分開，而且只有祂唯一才會有這種狀態。
THE ONE TRUE GOD AND THE
CREATION OF ALL THINGS
獨一真神及創造萬物
Everything that exists is either created
or not created. Nothing in creation
originated from itself but from the
LORD who created everything. The
God whom we worship is not only
an unparalleled being but also the
source of all things. He is the Creator
who created all that exist apart from
Him. In other words, He is the only
self-existing being and the only
Creator; everything else is created.
This is exactly what the Bible records:
“All things were made through Him,
and without Him nothing was made
that was made” (Jn 1:3). Hence, Paul
took great pains to introduce God
as the “God who created all things”
(Eph 3:9)—a fact that is supported by
many references in the Bible (cf. Heb
3:4; Neh 9:6; Isa 44, 45; Jer 10:12;
Rev 4:11).
任何存在的事物，不是被創造出來的，就是非被創造出來的。
沒有任何創造中的事物，起源於其本身，而不是來自於創造萬物的神。
我們敬拜的神，不只是沒有可以平行比較的事物或存在，而且也是萬物的源頭。
祂是造物主，祂創造了一切任何存在的事物，除了祂自已以外。
換言之，祂是唯一會自存的存在體，唯一一位造物主；其他的任何事物都是被造出來的。
這也正是聖經所記載的事：
3萬物是藉著他造的；凡被造的，沒有一樣不是藉著他造的。(約 1：3)
因此，保羅才會忍受極大的痛苦來向大家介紹神，
因為"神創造了萬物"(弗 3：9)-
是一種事實，都可以在聖經裡面找到許多佐証。
(參考：來 3：4；尼 9：6；賽 44，45；耶 10：12；啟 4：11)
In addition, Paul received a
revelation from God regarding His
creation:
此外，保羅從神得到啟示，知道了有關神創造的事：
“For by Him all things were created
that are in heaven and that are
on earth, visible and invisible,
whether thrones or dominions or
principalities or powers. All things
were created through Him and for
Him.” (Col 1:16)
16因為萬有都是靠他造的，無論是天上的，地上的；能看見的，不能看見的；或是有位的，主治的，執政的，掌權的；一概都是藉著他造的，又是為他造的。
(西 1：16)
Here, Paul categorizes God’s entire
creation into two levels, based on
locality: heaven and earth. These
two levels also include things that are
visible and invisible. Paul follows on
by making specific mention of four
distinct creations: thrones, dominions,
principalities, and powers.
這裡保羅根據位置的不同，把神的整個創造分成兩個等級：天上和地上。
兩個的等級也包含了可見及不可見的物體。
保羅接著就特別說了，四個明顯不同的創造：有位的，主治的，執政的，掌權的。
[To be continued…] 待續...
In the next issue, part two of this
article will explore the downfall of
God’s creation in the spiritual realm.
下一期，是本文的第二部份，將會探討在靈界裡，神創造事物的墮落。
1 “Oneness” as used in this article refers to God’s
uniqueness, i.e., that there is only one God.
1. 本文所引用的"獨一性"，所說的就是神的唯一性。
也就是說，只有一個神。
小頁 markvmax@hotmail.com
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