「わたしはありてある」と最も高きエロヒムはモーセに対して御自身を現わされた。そしてその呼び名はיהוה(YHWH)。アブラハムらにはそのようには御自身を啓示されていない(Exo 3:14-15)。英語で言えば”I AM THAT I AM”。この後に”X”を代入することができるとメッセで語ってきている。Jehovah JireはYHWH・満たし、Johovah RaphaはYHWH・癒し・・・。
この”I AM”は הָיָה (HAYAH)、その意味は”to exist, that is, be or become, come to pass”(Strong)。つまり、存在・生成・活動である。「フェイスはI-AMの実体化である」とかつて私は書いた(☞『真理はあなたを自由にする』)。このI-AMをXとして、今・ここに「有らしめ・成らしめ・働かしめる」ことこそがフェイスである! ゆえに「わたしはある」(John 8:58)と宣言されたジーザスは言われた、「わたしの名にあって願うものは何でも与えられる」と(John 15:16)。
Now faith is the substance of things hoped for, the evidence of things not seen. -Heb 11:1(KJV)
ギリシャ語では―
εστιν δε πιστις ελπιζομενων υποστασις πραγματων ελεγχος ου βλεπομενων
遂誤訳すると―
である/いま/信は/願われている/実体/事柄の/証拠/まだ見られていない
となる。ここでVincentによると-
Faith (πίστις) Without the article, indicating that it is treated in its abstract conception, and not merely as Christian faith. It is important that the preliminary definition should be clearly understood, since the following examples illustrate it. The key is furnished by Heb_11:27, as seeing him who is invisible. Faith apprehends as a real fact what is not revealed to the senses. It rests on that fact, acts upon it, and is upheld by it in the face of all that seems to contradict it. Faith is a real seeing. See Introduction, p. 363.
Substance (ὑπόστασις) See on Heb_1:3 and see on Heb_3:14. On the whole, the Rev. assurance gives the true meaning. The definition has a scholastic and philosophic quality, as might be expected from a pupil of the Alexandrian schools. The meaning substance, real being, given by A.V., Vulg., and many earlier interpreters, suggests the true sense, but is philosophically inaccurate. Substance, as used by these translators, is substantial nature; the real nature of a thing which underlies and supports its outward form or properties. In this sense it is very appropriate in Heb_1:3, in describing the nature of the Son as the image or impress of God’s essential being: but in this sense it is improperly applied to faith, which is an act of the moral intelligence directed at an object; or a condition which sustains a certain relation to the object. It cannot be said that faith is substantial being. It apprehends reality: it is that to which the unseen objects of hope become real and substantial. Assurance gives the true idea. It is the firm grasp of faith on unseen fact.
Evidence (ἔλεγχος) N.T.o. Quite often in lxx for יָכַֽח, to reprove, rebuke, punish, blame. See Pro_1:23; Wisd. 2:14; Sir. 21:12. See especially on the kindred verb ἐλέγχειν, Joh_3:20. Rend. conviction. Observe that ὑπόστασις and ἔλεγχος are not two distinct and independent conceptions, in which case καὶ would have been added; but they stand in apposition. Ἔλεγχος is really included in ὑπόστασις, but adds to the simple idea of assurance a suggestion of influences operating to produce conviction which carry the force of demonstration. The word often signifies a process of proof or demonstration. So von Soden: “a being convinced. Therefore not a rash, feebly-grounded hypothesis, a dream of hope, the child of a wish.”
Of things (πραγμάτων) Πρᾶγμα is, strictly, a thing done; an accomplished fact. It introduces a wider conception than ἐλπιζομένων things hoped for; embracing not only future realities, but all that does not fall under the cognizance of the senses, whether past, present, or future.
イエシュアとは「YHWHがわが救い」の意味。イエシュアの名にあってとは名の中で、つまり名は客体ではなく、私とひとつなのだ。われわれはI-AMにより定義されたpeculiarな民(Tim 2:14)。YHWHエロヒムは「ありてある」。その原語は”HAYA”であり、あらしめる、在る、BE、だ。英語では”I AM THAT I AM”。この後にあなたの願う”X”を代入することができる。癒し、豊かさ、など。するとI-AMがソレにHAYA(BE)して下さるのだ。
を波動性から導いている(→こちら)。要するに<力=質量×加速度>だ。古典物理学ではこれは天下り的に与えられる。私も何故だと、高校以来考えてきたが、誰も解説してくれなかったし、自分でも分からなかった。ところがこの方は次のように解き明かしてくれた:ハイゼンベルグの不確定性原理により、位置と運動量には$$\Delta x \cdot \Delta p=h$$
Spirit (πνεῦμα) is the highest, deepest, noblest part of our humanity, the point of contact between God and man (Rom 1:9); while soul (ψυχή) is the principle of individuality, the seat of personal impressions, having a side in contact with the material element of humanity as well as with the spiritual element, and being thus the mediating element between the spirit and the body.
The phrase in spirit and in truth describes the two essential characteristics of true worship: in spirit, as distinguished from place or form or other sensual limitations (John 4:21); in truth, as distinguished from the false conceptions resulting from imperfect knowledge (John 4:22).
True worship includes a spiritual sense of the object worshipped, and a spiritual communion with it; the manifestation of the moral consciousness in feelings, motions of the will, “moods of elevation, excitements,” etc. It includes also a truthful conception of the object. In Jesus the Father is seen (John 14:9) and known (Luke 10:22).
Thus the truthful conception is gained. He is the Truth (John 14:6). Likewise through Him we come to the Father, and spiritually commune with Him. No man can come in any other way (John 14:6). To worship in truth is not merely to worship in sincerity, but with a worship corresponding to the nature of its object.