怎樣手hoāⁿ犁尾毋通看後面？
Cháiⁿ-iūⁿ chhiú hoāⁿ loê-bé m̄-thang khoàⁿ āu-bīn ?
文獻資訊
| 項目 | 資料 |
|---|---|
| 作者 | Tân Kîm-jiân Tân Kîm-jiân |
| 卷期 | 台灣教會公報 |
| 卷期 | 第871期 |
| 日期 | 1961/7 |
| 頁數 | 14 |
白話字（原文數位化）
GIÁN-KIÙ
Cháiⁿ-iūⁿ chhiú hoāⁿ loê-bé m̄-thang khoàⁿ āu-bīn?(Lō͘-ka 9:62)
Tân Kîm-jiân
1961年7月871期 14-16
Kiám sī khoàⁿ āu-bīn chiū loê boē tit? Nā chiàu Tâi-oân ê chêng-hêng chhiú hoāⁿ loê-bé oa̍t thâu khoàⁿ āu-bīn sī bô koan-hē, gû nā kà ū hó-sè, nā phoà choā liáu, gû nā kà ū hó chiàu choā kiâⁿ, ta̍k choā chin ti̍t, chin sūn-sū. Só͘-í tio̍h chheng-chhó Iû-thài ê khì-hāu kap hong-sio̍k, chiah ē lí-kái Chú Iâ-so͘ kóng ê ì-gī. Iû-thài lâng ê loê ū tām-po̍h kap lán ê loê bô sio-siāng. Loê ū kuí-nā pō͘-hūn, loê-thâu, loê-bé, loê-n̂g, kàu chiá cheng-chha bô loā chē, chóng-sī ka-chhia oân-choân koh-iūⁿ, lán ê ka-chhia sī gû-taⁿ, siang-thâu ēng soh-á pa̍k, āu-khian lâi kau tiâu loê-n̂g. Iû-thài lâng ê ka-chhia sī ēng chit ki tú-hó tn̂g ê hoâiⁿ-chhâ, chi̍t thâu kiat-liân tī loê-n̂g, chi̍t thâu chha̍k thang chhng gû-taⁿ, ná chhin-chhiūⁿ T jī thang koà chi̍t tuì gû (Lī 26:13, “soh” goân-bûn sī “hoâiⁿ-chhâ”). In-uī án-ni gû nā koà tio̍h taⁿ, thâu-khak kia̍h boē koân, só͘-í kóng, “Goá bat chām-tn̄g lín taⁿ ê hoáiⁿ-chhâ, hō͘ lín thêng-sin lâi kiâⁿ”. Tī Sèng-keng “taⁿ” siông-siông piáu-bêng chò lô-chái, á-sī siū ap-pek ê ì-sù. Koh-khah siong-tiōng ê ap-pek ê piáu-hiān chiū ēng “thih ê taⁿ”.
Hit khoán ka-chhia ê chò hoat ū hó bái, nā hó--ê khah khin, khah hó thoa Chú Iâ-so͘ kóng, “Goá ê taⁿ sī khoài, goá ê tàⁿ sī khin”. (Thài: 11:30) Hoāⁿ loê ê lâng tò chhiú hoāⁿ loê-bé, chiàⁿ-chhiú gia̍h “thih-chhì”. (I Sat 13:21). Lán teh koáⁿ gû sī ēng chhoê-á á-sīgû-sut-á, Iû-thài lâng sī ēng thih-chhì, chi̍t thâu boâ chiam-chiam chhin-chhiūⁿ chńg-á, chi̍t thâu tuî píⁿ-píⁿ, loê-thâu nā tiâu thô͘ thang thuh khí-lâi; gû nā m̄ kiâⁿ á-sī kiâⁿ khah bān, chiū ēng hit thâu chiam--ê chha̍k gû ê āu-kha, chheⁿ gû-á kà bē chiūⁿ choā (Iâ 31:18) iā sī ēng hit thâu chiam--ê kā siu-lí, in-uī chheⁿ gû-á m̄-chai lī-hāi, siông-siông ēng i ê kha tò-that, that ná toā ē i sī ná chia̍h-la̍t. Chit ki thih-chhì(dorban) ū sî hoan-e̍k chò chhì, ū phì-jū-tek ì-gī “Tì-huī ê lâng ê oē chhin-chhiūⁿ chhì”(Thoân 12:11). Koh-oa̍h ê Chú tuì khùn-tio̍k I ê Pó-lô kóng, “Lí ēng kha that chhì sī kan-khó͘”.(Hēng-toān 26:14)
Lán teh sái gû sī ēng ko͘-toaⁿ chiah (nā gû-chhia khiok bat ēng 2 chiah, sī chi̍t chiah chêng chi̍t chiah āu.) Iû-thài lâng teh sái gû sī ēng chi̍t tuì, koh ū sî ū chhat lâi chhiúⁿ, só͘-í siông-siông kuí-nā lâng chò tīn teh loê. Í-lī-sa tú-tio̍h Í-lī-a ê sî, chì-chió ū 12 lâng chò-hoé teh loê, í-lī-sa sī sái tē 12 tuì(I Ông 19:19). Chiàu téng-bīn só͘ kóng hit khoán ê gû-taⁿ, só͘-í gû kap lû, á-sī gû kap lo̍k-tô ê taⁿ lóng bē ha̍h, só͘-í lu̍t-hoat kìm “m̄-thang ēng gû kap lû saⁿ-kap loê chhân” (Sin 22:10) . Pó-lô iā kóng, “Bo̍h-tit kap m̄ sìn ê lâng saⁿ-kap pē boē hô-ha̍p ê taⁿ(Ⅱ Lîm 6:11).”
Lán Tâi-oân chuí-lī ê siat-pī chin hó, khah boē hiáu-tit “sêng-siū thiⁿ ê hō͘-chuí” (Sin 11:11) ê in-sù. Nā-sī Pa-le̍k-su-thèng Iok-tàn hô thài chhim, oh-tit lī-iōng lâi koàn-khài, koh in hia ê lo̍h-hō͘ kî chi̍t nî 2 pái nā-tiāⁿ, só͘-í choh-sit lâng chu-chu teh thèng-hāu chhiu-līm chhun-hō͘(Ngá 5:7). Hē-thiⁿ oân-choân bô poàⁿ tih hō͘, só͘-í “hē-thiⁿ lo̍h seh, siu-koah ê sî lo̍h hō͘” kap “gōng-lâng tit-tio̍h êng-kng” lóng chin ì-goā ê sū(Chim 26:1).
Chhiu-lîm goân-bûn yereh, ì-sù sī “chêng ê hō͘” (Sin 11:14；Iâ 5:24；Jíⁿ 2:23), sī 10-11 goe̍h ê hō͘, chit pái ê hō͘ sī lo̍h-chéng chin iàu-kín ê hō͘. Pa-le̍k-su-thèng ê thó͘-tē chin khò-ngē, koh chin kú ê bô lo̍h hō͘, hē-thiⁿ 5-10 goe̍h lóng bô hō͘, só͘-í kóng “Sek-an ê peh-sìⁿ ah, lín tio̍h khoài-lo̍k, uī Iâ-hô-hoa lín ê Siōng-tè lâi hoaⁿ-hí, in-uī I ēng chêng ê hō͘ ki̍p-sî siúⁿ-sù lín(Jíⁿ 2:23)” . Chit pái nā bô kàu-gia̍h ê hō͘ chiū boē thang lo̍h-chéng, in-uī thô͘ chin tēng, tú-tú chhin-chhiūⁿ Sin-bēng-kì só͘ kéng-kò, nā bô thiaⁿ-thàn Iâ-hô-hoa lí Siōng-tè ê oē, só͘ siū ê chiù-chó͘ chiū-sī “Lí thâu-khak téng ê thiⁿ beh pìn chò tâng, kha-ē ê tē beh pìn chò thih”(Sin 28:15,23). To̍k-to̍k Siōng-tè ē “lo̍h hó ê hō͘-chuí hō͘ thó͘-tē nńg-nńg”(Si 65:10). Ū sî chit ê chêng ê hō͘ chám-jiân bān lo̍h, chiū choh-sit lâng pek-chhiat ǹg-bāng, pek-chhiat kî-kiû(Ngá 5:7; I Ông 8:35). Ū sī chhiân kàu 1,2 goe̍h chiah lo̍h, lo̍h chin toā(La̍h 10:9, 13), liân-soà lo̍h 2,3 ji̍t , chuí-kau, chéⁿ lóng tiòng moá, lo̍h liáu chiūlóng hó thiⁿ. Chit khoán ê hō͘ kiò-chò tang-thiⁿ hō͘.(goân-bûn geshem, Hô 6:3 e̍k chò “hō͘”; La̍h 10: 9, 13 e̍k chò “toā hō͘”)
Chhun-hō͘ , goân-bûn malqosh, ì-sù sī āu ê hō͘(Sin 11:14; Pek 29:23; Iâ 3:3, 5:24; Hô 6:3; Jíⁿ 2:23; A 10:1), sī 3 goe̍h poàⁿ kàu 5 goe̍h poàⁿ lo̍h ê hō͘. Chit ê hō͘ iā sī chin iàu-kín, chit ê sî-chūn nā bô lo̍h hō͘, chiū ngó͘-kok bē kiat-sit, lóng bô siu-sêng. Iok-jíⁿ 1:7—20 ū teh biô-siá āu ê hō͘ bô lo̍h pi-chhám ê chêng-hêng, ngó͘-kok lóng ta khì, phû-tô chhiū ta khì, in-uī bô chhiⁿ-chháu, cheng-siⁿ ti̍t-ti̍t sí khì!
Tī hit khoán chêng-hêng ê choh-sit lâng te̍k-pia̍t tio̍h chin mé-chhéⁿ, tng chêng ê hō͘ lo̍h-lâi ê sî, bô lūn hong loā thàu, ū sî lo̍h-sng seh-tàng, iā tio̍h thàn hit ê sî khì loê hn̂g, nā bô chiū bē hú lo̍h-chéng. Só͘-í “pîn-toāⁿ lâng tī tang-thiⁿ sî bô beh chèng-choh, kàu siu-koah ê sî i kiû-khit, iā boē tit-tio̍h”(Chim 20:4), á-sī “khoàⁿ hong-sè--ê, bô beh iā chéng; khoàⁿ hong-sè--ê bô beh siu-koah”(Thoân 11:4) lóng sī hāi hoè. Nā lí-kái chiah ê chêng-hêng lâi thiaⁿ Chú Iâ-so͘ só͘ kóng, “Chhiú hoan loê-bé lâi khoàⁿ āu-bīn ê, bô ha̍p tī Siōng-tè ê kok”(Lō͘ 9:62), chiah ē bêng-pe̍k hit ê chin-ì. In-uī tng tī iàu-kín tio̍h chìn-chêng ê sî, ū toā hong, ū lo̍h-sng seh-tàng, oa̍t thâu khoàⁿ chhù-lāi ê sio-lō, toā-toā sit-lo̍h chiân-chìn ê cheng-sîn. “Khoàⁿ ah, goá beh chiong lí ê ba̍k-chiu só͘ ì-ài ê hut-jiân chhú-khì, chóng-sī lí m̄-thang pi-ai thî-khàu……“(Kiat 24:15-18). Chit chām ēng bó͘ sí chò tōng-ki ê siōng-teng-tek hêng-uî(Symbolical Action) ê kì-sū, “ba̍k-chiu só͘ ì-ài--ê,” chiū-sī só͘ thiàⁿ ê bó͘, bó͘ sí m̄-thang pi ai, thî-khàu, tiām-tiām bâi-chòng khì, kiám bô kî-koài? Í-se-kiat ū-giân ê tuì-siōng ê Iû-thài lâng, thang kóng sī 597 B.C. siū chhian-soá tī Pa-pí-lûn ê lâng, chit sî Iâ-lō͘-sat-léng chiàⁿ siū Pa-pí-lûn ê tāi-kun ê uî-khùn. Iâ-lō͘-sat-léng khiok-si̍t sī iû-thài lâng ê khoa-iāu, sī in ê ba̍k-chiu só͘ ì-ài ê, só͘ thiàⁿ-sioh ê. In tuì iâ-lō͘-sat-léng iáu bô sit-lo̍h in ê ǹg-bāng. Chāi tī in Siōng-tè kap Iâ-lō͘-sat-léng sī boē thang pun-lī--ti̍t ê, in tuì Iâ-lō͘-sat-léng si̍t-chāi loân-loân put-sià, chāi hiah ê siū chhian-soá ê lâng, iâ-lō͘-sat-léngiû-goân sī Siōng-tè ê in-tián ê it-chhè. Siōng-tè pún-sin iā kuí-nā pái sím-phoàⁿ Iâ-lō͘-sat-léng iáu-kú m̄-kam pàng-sak, chóng-sī taⁿ koat-ì hòng-khì. Só͘-í chāi chit ê sin chhut-hoat ê sî-kî., chit ê Siōng-tè kap Iâ-lō͘-sat-léng, su-iàu pun-lī, chiū-sī tio̍h oân-choân khoàⁿ bô Iâ-lō͘-sat-léng, bô koh liû-loân koè-khì, choân-sim ǹg sin ê boē-lâi lâi oa̍h, chiū-sī “bô oa̍t thâu khoàⁿ āu-bīn.” Che chiàⁿ sī sìn-gióng, in-uī sìn-gióng chiū-sī hiòng-chêng chiân-chìn ê seng-oa̍h. Í-se-kiat án-ni chòng i ê bó͘, kiám-chhái sī bô chêng. Chóng-sī si̍t-chāi ū “Chhut-chāi sí-lâng khì bâi-chòng in ê sí-lâng” (Thài 8:22) ê giâm-kín. Siū-tio̍h hit khoán bēng-lēng ê Í-se kiat sī tē-it kīn tī hok-im. M̄-bián khoàⁿ āu-bīn chiū-sī toā ê hok-im!
漢羅（Ùi原文改寫）
研究
怎樣手hoāⁿ 犂尾 毋通看後面？ （路加9:62）
Tân Kîm-jiân
1961年7月871期 14-16
Kiám是看後面就犂尾得？若照台灣ê情形手hoāⁿ 犂尾越頭看後面是無關係，牛若教有好勢，若破choā了，牛若教有好照choā行，逐choā真直，真順序。所以tio̍h清楚猶太ê氣候kap風俗，chiah ē理解主耶穌講ê意義。猶太人ê犂有淡薄kap咱ê犂無sio-siāng。犂有幾若部份，犂頭，犂尾，犂n̂g，到chiá cheng-chha無loā濟，總是枷車完全各樣，咱ê枷車是牛擔，雙頭用索仔縛，後khian來鈎tiâu犂n̂g。猶太人ê枷車是用這支拄好長ê，橫柴一頭結聯佇犂n̂g，一頭鑿thang窄牛擔，ná親像T字thang掛一對牛(利26:13， “索”原文是”橫柴”)。因為按呢牛若掛著擔，頭殼kia̍h袂懸，所以講：「我捌斬斷恁擔ê橫柴，予恁挺身來行」。佇聖經「擔」常常表明做lô-chái，á是受壓迫ê意思。Koh-khah傷重ê壓迫ê表現就用「鐵ê擔」。
Hit款ka-chhia ê作法有好bái，若好--ê khah輕，khah好thoa主耶穌講：「我ê擔是快，我ê擔是輕。」（太11:30） Hoāⁿ犂ê人倒手hoāⁿ犂尾，正手gia̍h鐵刺」。咱teh趕牛是用箠仔á是牛sut仔，猶太人是用鐵刺，一頭磨尖尖親像鑽仔，一頭搥扁扁，犂頭若tiâu土thang thuh起來；牛若毋行á是行khah慢，就用hit頭尖ê鑿牛ê後跤，chheⁿ牛á kà bē chiūⁿ choā(Iâ 31:18)也是用hit頭尖ê kā修理，因為chheⁿ牛仔毋知厲害，常常用伊ê跤倒踢，踏ná大下伊是ná食力。這支鐵刺（dorban）有時翻譯做刺，有譬喻tek意義「智慧ê人ê話親像刺」。復活ê主對窘著伊ê保羅講：「你用腳踢刺是艱苦。」（行傳26:24）
咱teh駛牛是用孤單隻（若牛車卻捌用2食，是一隻前一隻後。)猶太人teh駛牛是用一對，koh有時有賊來搶，所以常常幾若人做陣teh犂。以利沙拄著以利亞ê時，至少有12人作伙teh犂，以利沙是駛tē 12對（I王 19:19）。照頂面所講hit款ê牛擔，所以牛kap驢，á是牛kap駱駝ê擔攏袂合，所以律法禁”毋通用牛kap驢相與犂田。（新22:10）」保羅也講：「莫得kap毋信ê人相與pē袂和合ê擔。（Ⅱ林6:11）」
咱台灣水利ê設備真好，khah boē曉得「承受天ê雨水」（新11:11）ê恩賜。若是巴勒斯坦約旦河太深，oh得利用來灌溉，koh in hia ê落雨期一年2擺nā-tiāⁿ，所以作穡人chu-chu teh聽候秋霖春雨（雅5:7）。夏天完全無半滴雨，所以「夏天落雪，收割ê時落雨」kap「戇人得著榮光」攏真意外ê事（箴26:1）。
秋霖原文yereh，意思是「前ê雨」（新11:14；耶5:24；珥2:23），是10-11月ê雨，這擺ê雨是落種真要緊ê雨。巴勒斯坦ê土底真khò硬，koh真久ê無落雨，夏天5-10月攏無雨，所以講「鍚安ê百姓啊，恁著快樂，為耶和華恁ê上帝來歡喜，因為伊用前ê雨及時賞賜恁（珥2:23）」。這擺若無夠額ê雨就boē-thang落種，因為頭真碇，拄拄親像申命記所警告，若無聽趁耶和華你上帝ê話，所受ê咒詛就是「你頭殼頂ê天欲變做銅，跤下ê地欲變做鐵」（新28:15, 23）。獨獨上帝ē「落好ê雨水予土地軟軟」（詩65:10）。有時這个前ê雨嶄然慢落，就作穡人迫切向望，迫切祈求（雅5:7；Ⅰ王8:35）。有是chhiân到1,2月chiah落，落真大（拉10:9, 13），連續落2,3日，水溝，井攏漲滿，落了就攏好天。這款ê雨叫做冬天雨。（原文geshem，何6:3譯作「雨」;拉10: 9, 13譯作「大雨」）
春雨，原文malqosh，意思是後ê雨（新11:14；伯29:23；耶3:3, 5:24；何6:3；珥2:23；亞10:1），是3月半到5月半落ê雨，這个雨也是真要緊，這个時陣若無落雨，就五穀bē結實，攏無收成。約珥1:7-20有teh描寫後ê雨無落悲慘ê情形，五穀攏ta去，葡萄樹ta去，因為無青草，猙狌直直死去！
佇hit款情形ê作穡人特別著真猛醒，當前ê雨落來ê時，無論風偌透，有時落霜雪凍，也著趁hit个時去犂園，若無就bē 赴落種。所以「貧憚人佇冬天時無欲種作，到收割ê時伊求乞，也boē得著」（箴20:4），á是「看風勢--ê，無欲掖種；看風勢--ê無欲收割」（傳11:4）攏是hāi歲。若理解chiah-ê情形來聽主耶穌所講：「手翻犂尾來看後面ê，無合佇上帝ê國」（路9:62），chiah會明白hit个真意。因為當佇要緊著進前ê時，有大風，有落霜雪凍，越頭看厝內ê sio-lō，大大失落前進ê精神。「看ah，我欲將你ê目睭所意愛ê忽然取去，總是你毋thang悲哀啼哭……」（結24:15-18）。這站用某死做動機ê象徵tek行為(Symbolical Action) ê記事，「目週所意愛--ê,」就是所疼ê某，某死毋thang悲哀啼哭，恬恬埋葬去，kiám無奇怪？以西結預言ê對象ê猶太人，thang講是597 B.C.受遷徙佇巴比倫ê人，這時耶路撒冷正受巴比倫ê大軍ê圍困。耶路撒冷卻實是猶太人ê誇耀，是in ê目睭所意愛ê，所疼惜ê。In對耶路撒冷iáu無失落in ê向望。在佇in上帝kap耶路撒冷是boē-thang分離--tit ê, in對耶路撒冷實在戀戀不捨，在hiah-ê受遷徙ê人，耶路撒冷猶原是上帝ê恩典ê一切。上帝本身也幾若擺審判耶路撒冷iáu-kú毋甘放sak，總是taⁿ決意放棄。所以在這个新出發ê時期，這个上帝kap耶路撒冷，需要分離，就是著完全看無耶路撒冷，無koh留戀過去，全心向新ê未來來活，就是「無越頭看後面。」這正是信仰，因為信仰就是向前前ê生活。以西結按呢葬伊ê某, kiám-chhái是無情。總是實在有「出在死人去埋葬in ê死人」（太8:22）ê 嚴謹。受著hit款命令ê以西結是第一近佇福音。毋免看後面就是大ê福音！