圣经指标： 『主』在圣经里用了多少？

How many times is “Lord” mentioned in the Bible?

In the English translations of the Bible, the word “Lord” appears with remarkable frequency, though the exact count can vary depending on the translation used. In the King James Version, for instance, “Lord” occurs approximately 7,736 times. But it’s crucial to understand that this number encompasses various Hebrew and Greek words that have been rendered as “Lord” in English. Additionally, the term “Lord” often appears in contexts that highlight God’s supremacy and authority, reflecting the reverence afforded to the Divine throughout the scriptures. In contrast, specific figures like Moses are referred to by name, underscoring their unique roles and relationships with God. In fact, the bible mentions of Moses illustrate his significant leadership and prophetic mission within the narrative of the Israelites. This term is often associated with divinity and authority, reflecting the reverence shown towards God throughout the scriptures. Additionally, when exploring the theme of 圣经中提到, the significance of the word “Lord” becomes even more evident, as it emphasizes the relationship between believers and the divine. Thus, understanding the various contexts in which “Lord” appears can deepen one’s appreciation of the biblical narrative.

This abundance of references to the Lord reflects the centrality of God in the biblical narrative. Psychologically we can see how this repetition serves to reinforce the omnipresence of the Divine in the lives of the faithful. It creates a constant reminder of God’s sovereignty and our relationship to Him.

Historically, the use of “Lord” in English translations has evolved. The translators of the King James Version, working in the early 17th century, made conscious choices about how to render the divine names and titles. Their decisions have had a lasting impact on how English-speaking Christians conceptualize and address God.

The frequency of “Lord” in the Old Testament is particularly high, reflecting the covenant relationship between God and Israel. In the Hebrew text, we find the Tetragrammaton YHWH (יהוה) used over 6,800 times, often rendered as “LORD” in all capitals in many English translations.

In the New Testament, written in Greek, we see a shift in usage. The Greek word “Kyrios” (Κύριος), meaning “Lord” or “master,” is used about 740 times. This term takes on special significance in reference to Jesus Christ, reflecting the early Christian understanding of His divine nature.

The sheer number of times “Lord” appears in Scripture underscores a fundamental truth of our faith: that God is not distant or aloof, but intimately involved in human history and individual lives. Each mention of “Lord” is an invitation to recognize God’s presence and authority.

What are the different Hebrew and Greek words translated as “Lord” in the Bible?

In the Hebrew Scriptures, the Old Testament, we encounter primarily three terms rendered as “Lord”:

1. YHWH (יהוה) – This is the sacred name of God, often referred to as the Tetragrammaton. Out of reverence, it is typically rendered as “LORD” in all capital letters in many English translations. This name, revealed to Moses at the burning bush, speaks to God’s eternal self-existence and covenant faithfulness.
2. Adonai (אֲהֹנָי) – This term means “my Lord” and is used both for God and for human authorities. When referring to God, it expresses His sovereignty and our submission to His will.
3. Adoni (אֲהֹנִי) – Similar to Adonai, but used exclusively for human lords or masters.

In the Greek New Testament, we find:

1. Kyrios (Κύριος) – This is the most common word translated as “Lord.” It can refer to God the Father, to Jesus Christ, or to human masters, depending on the context.
2. Despotes (Δεσπότης) – This term emphasizes absolute ownership and uncontrolled power. It is used rarely in the New Testament, but when it is, it underscores God’s supreme authority.

Psychologically the use of multiple terms for “Lord” reflects the human need to express different aspects of our relationship with the Divine. YHWH speaks to God’s mysterious, transcendent nature, while Adonai and Kyrios express our personal submission and devotion.

Historically, the translation of these terms has been a matter of great significance. The Septuagint, the Greek translation of the Hebrew Scriptures used by early Christians, typically rendered YHWH as Kyrios, setting a precedent for New Testament usage. This translation choice helped to establish continuity between the God of Israel and the Lord proclaimed by the early Church.

各种术语也反映了以色列对上帝的理解的历史发展。 从父权制时期到君主制和流亡，人民对主的观念不断发展和深化。

在新約中，我們看到了一個顯著的發展： 旧约经文中关于YHWH对耶稣基督的应用。 耶稣使用『主』是对他的神圣本性和与父的合一性的有力陈述。

As we contemplate these linguistic riches, let us remember that each term invites us into a different facet of our relationship with God. Whether we approach Him as the eternal, self-existent One (YHWH), submit to Him as our sovereign (Adonai), or recognize His absolute authority (Despotes), we are called to a deeper, more nuanced understanding of the Lord we serve and love.

在我们的祈祷和反思中，愿我们注意到这些不同的表达方式，使他们丰富我们的精神生活，加深我们与神圣的联系。 因为最终，虽然语言可能在完全捕捉上帝的本质方面摇摇欲坠，但它是通往无法言喻的桥梁，邀请我们与我们的主进行更深层次的共融。

What’s the difference between “Lord” and “LORD” in many Bible translations?

在大多数英语翻译中，特别是新教传统的翻译中，你会注意到『主』以两种形式出现： "主"有一个大写L，后面是小写字母，和"耶和华"在所有大写字母。 这种区别不是武断的，而是翻译者为了传达关于希伯来原文的重要信息而进行的深思熟虑的尝试。

当你在所有首都看到『耶和华』时，它几乎总是希伯来名字YHWH的渲染，通常被称为Tetragrammaton。 这是上帝在燃烧的灌木丛中向摩西启示的个人名（出埃及记3:14），表达了上帝永恒的自我存在和约定的忠诚。 出于深深的崇敬，古代犹太传统避免发音这个名字，取而代之的是"阿多奈"一词，意思是"我的主"。

另一方面，当你看到只有大写字母的"主"时，它通常代表希伯来语"阿多奈"或希腊语"Kyrios"。 这些术语表达了主权，掌握和权威的概念。

Psychologically this typographical distinction serves an important function. It helps the reader to differentiate between references to God’s personal name and more general titles of lordship. This awareness can deepen our sense of intimacy with God, reminding us that we worship not just a generic deity, but the personal, covenant-making God of Israel.

从历史上看，将YHWH与其他神圣头衔区分开的做法源于古代犹太传统。 在希伯来文本中添加元音点的Masoretes使用"Adonai"的元音与YHWH的辅音作为提醒读者说"Adonai"而不是发音神圣的名字。 这种做法影响了后来的基督教翻译。

In the Septuagint, the Greek translation of the Hebrew Scriptures, YHWH was typically rendered as “Kyrios” (Lord), setting a precedent that would be followed in the New Testament. This translation choice helped to bridge the Hebrew and Greek-speaking worlds, allowing Gentile believers to connect with the God of Israel.

并不是所有的翻译都遵循这个惯例。 有些人，如耶路撒冷圣经，使用"Yahweh"希伯来语有YHWH。 其他人，特别是在天主教传统中，可以始终如一地使用『主』，而没有所有上限的区别。

In our prayers and meditations, may we be mindful of the powerful significance behind these seemingly small typographical differences. They remind us of the care and reverence with which we should approach God’s Word and God’s Name, always seeking to deepen our understanding and our relationship with the Divine.

What are some of the most important Bible verses about the Lord?

We must turn to Exodus 3:14, where God reveals His name to Moses: “I AM WHO I AM.” This powerful statement of God’s self-existence and eternal nature has echoed through the centuries, shaping our understanding of the Lord’s transcendence and immanence.

In the Psalms, we find beautiful expressions of the Lord’s character. Psalm 23:1 declares, “The Lord is my shepherd, I shall not want.” This verse has comforted countless souls, speaking to the Lord’s tender care and provision for His people. Psalm 100:5 proclaims, “For the Lord is good and his love endures forever; his faithfulness continues through all generations,” reminding us of God’s unchanging nature and steadfast love.

The prophet Isaiah offers us a glimpse of the Lord’s majesty and holiness. In Isaiah 6:3, we hear the seraphim crying, “Holy, holy, holy is the Lord Almighty; the whole earth is full of his glory.” This thrice-repeated “holy” underscores the absolute otherness and perfection of our Lord.

Turning to the New Testament, we find in John 3:16 a succinct expression of God’s love and salvific plan: “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” This verse encapsulates the heart of the Gospel message, revealing the depth of the Lord’s love for humanity.

在写给罗马人的信中，保罗有力地反思了主的主权和智慧。 罗马书11:33-36说："上帝智慧和知识的丰富之深。 他的判断是多么难以追查，以及他超越追查的道路！"这段经文提醒我们，主的超越和人类理解的局限性。

在心理上，这些经文具有多种功能。 他们在痛苦时期提供安慰，道德行为的指导，以及我们世界观的基础。 它们塑造了我们对我们在宇宙中的位置的理解，以及我们与神圣的关系。

从历史上看，这些经文在塑造基督教神学和实践方面发挥了至关重要的作用。 几个世纪以来，他们一直是无数的布道，论文和虔诚的著作的主题。 他们激发了艺术、音乐和文学的灵感，在人类文化中留下了不可磨灭的印记。 他们的影响超越了单纯的美学，因为它们引发了深刻的反思和反思。 圣经对真理的度量分析, 鼓励信徒在个人和社区层面上与他们的信仰互动。 这种参与促进了关于道德，目的和神性的本质的持续对话，即使在当代背景下也与追随者产生共鸣。 因此，這些經文不僅是基礎文本，也是基督教傳統中持續的靈感和探索的來源。

How is Jesus referred to as Lord in the New Testament?

The Greek word “Kyrios,” translated as “Lord,” is applied to Jesus throughout the New Testament, occurring hundreds of times. This usage reflects a major development in early Christian understanding, as it applies to Jesus a title previously reserved for God the Father in Greek translations of the Hebrew Scriptures.

最早和最引人注目的例子之一来自路加福音2:11的耶稣降生叙事，天使向牧羊人宣告："今天在大卫的城里，有一位救主已经降生了。 他是弥赛亚，耶和华"在这里，从耶稣在地上生活的开始，我们看到他的主宰宣告。

Throughout His ministry, Jesus’ authority as Lord is demonstrated in His teachings and miracles. In Matthew 7:21-23, Jesus Himself says, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven.” This passage not only shows Jesus being addressed as Lord but also emphasizes that true recognition of His lordship involves obedience.

基督的复活和升天给"主"这个称号带来了新的深度。 主和弥赛亚都把你们钉在十字架上的这个耶稣。"这宣告耶稣的领主成为使徒传道的中心。

保罗的书信充斥着提到耶稣为主。 在腓立比书2:9-11中，他写道："因此，上帝将他提升到最高位置，并赋予他高于每个名字的名字的名字，在耶稣的名下，在天地上和地底下，每一种舌头都承认耶稣基督是主，是父神的荣耀。"这段经文不仅肯定了耶稣的领主，而且也呼应以赛亚书45:23，适用于耶稣最初讲的关于耶和华的话。

在心理上，耶稣作为主的忏悔代表了一个人的生命和身份的强大重新定位。 它涉及放弃一个人的自主权，承认基督对生活的方方面面的权柄。 这既是具有挑战性的，也可以是解放的，提供了新的意义和目的来源。

从历史上看，早期的基督教忏悔"耶稣是主"是罗马帝国的反文化声明，其中"凯撒是主"是一个共同的誓言。 因此，耶穌主權的宣言具有政治和宗教意義，經常使信徒與現行的權力結構不一致。

愿我们像早期的基督徒一样，找到勇气和信念，在言行上宣告耶稣为主，让这个真理改变我们的生活和我们的世界。

What role did Judas play in Jesus’ arrest?

犹大在耶稣被捕中的作用是我们信仰历史上一个复杂而痛苦的篇章。 当我们反思这一点时，让我们以历史理解和精神洞察力来看待它。

福音书将犹大·伊斯卡利奥(Judas Iscariot)作为耶稣的十二门徒之一，他们最终背叛了当局。 这种背叛行为被描述为导致耶稣被捕，审判和钉十字架的关键时刻。 但我們必須謹慎，不要過度簡化這個事件或猶大的動機。

从历史上看，犹大可能是那些试图逮捕耶稣的人的向导。 福音的记载告诉我们，他亲吻了耶稣，这个姿态在朋友中是不起眼的，但在这种情况下成为背叛的象征（马可福音14:44-45）。 这一行为表明，耶稣可能不容易被当局识别，也许是因为黑夜的黑暗，或者因为他的外表在他直接的追随者之外并不广为人知。

在心理上，犹大的动机一直是基督教历史上许多猜测的主题。 有些人认为他是被贪婪驱使的，因为约翰福音提到犹大作为集团的财务官的角色和他的盗窃倾向（约翰福音12:6）。 其他人提出了更复杂的动机，例如对耶稣使命的幻想破灭或试图迫使耶稣采取行动反对罗马占领的错误企图。

一些学者提出了对犹大作用的替代解释。 例如，有些人认为，大祭司可能认识犹大，并充当耶稣和宗教当局之间的联络人，可能是为了安排聚会而不是背叛。 这种解释虽然没有被广泛接受，但提醒我们历史事件的复杂性和我们理解的局限性。

从属灵的角度来看，我们必须记住，耶稣自己谈到他的背叛是神圣计划的一部分。 在最後的晚餐上，他說：「人子就照他所寫的那樣去，但悲哀，那人子被人子背叛的那個人！」（馬太福音26:24）。 这表明一个强大的谜团，人类的自由意志和神圣的目的相交。

我敦促你反思犹大的作用，不是谴责，而是谦卑和自我审查。 我们每个人，以我们自己的方式，在我们与上帝的关系中，都具有极大的忠诚和背叛的能力。 犹大的故事提醒我们人类的脆弱，在我们的信仰之旅中不断保持警惕。

让我们考虑一下这个事件是如何塑造早期基督教社区的。 耶稣最亲密的追随者之一的背叛对门徒来说一定是深深的创伤，也许是耶稣被捕后他们的恐惧和分散的原因。 然而，通過復活的力量和聖靈的來臨，這個群體將繼續在全世界傳播福音信息。

虽然犹大在促进耶稣被捕方面发挥了关键作用，但他的故事不仅仅是一个背叛。 這是一個複雜的敘事，邀請我們反思人的本性，神聖的目的，以及神的愛的變革力量，即使面對我們最深的失敗。

What does the Bible say about the legality of Jesus’ arrest?

The question of the legality of Jesus’ arrest is one that invites us to examine not only the historical and legal context of first-century Judea but also the deeper spiritual truths that underlie this pivotal moment in our faith.

The Gospel accounts provide us with details about Jesus’ arrest that raise questions about its legality under both Jewish and Roman law. Let us examine these aspects with care, remembering that our goal is not merely to judge the past, but to understand more deeply the significance of these events for our faith.

From the perspective of Jewish law, several irregularities are apparent in the Gospel narratives. The arrest took place at night, which was generally considered improper for legal proceedings. The Gospel of John tells us that Jesus was first taken to Annas, the father-in-law of the high priest Caiaphas, before being sent to Caiaphas himself (John 18:13-14). This informal questioning before a formal trial raises questions about due process.(Bermejo-Rubio & Zeichmann, 2019, pp. 83–115)

The speed with which the trial proceeded, occurring during the night of Passover, seems to contradict Jewish legal norms of the time. The Mishnah, a collection of Jewish oral traditions compiled around 200 AD, states that capital cases should not be tried at night or on the eve of a Sabbath or festival. Although these rules may not have been firmly established in Jesus’ time, they reflect principles of justice that were likely respected to some degree.

From the Roman legal perspective, the involvement of Pontius Pilate, the Roman prefect, adds another layer of complexity. The Gospels present Pilate as reluctant to condemn Jesus, finding no basis for a charge against him (Luke 23:4). This raises questions about the legal grounds for Jesus’ arrest and subsequent execution under Roman law.

但是，我们必须谨慎地将我们的现代合法性概念应用于这些古老的事件。 第一世紀猶太的法律體系很複雜，猶太宗教當局和羅馬民事當局之間的司法管轄權重疊。 对我们来说似乎非法的东西可能被认为是可以接受的，或者至少在当时的权力结构中被容忍。

Psychologically we can see in these events the human tendency to use legal structures to justify actions driven by fear, jealousy, or the desire to maintain power. The chief priests and elders, feeling threatened by Jesus’ teachings and popularity, sought to use the mechanisms of law to eliminate a perceived threat to their authority.

I invite you to reflect on how we, too, can sometimes use rules and structures to justify actions that, in our hearts, we know are not aligned with God’s will. The story of Jesus’ arrest challenges us to examine our own motivations and to ensure that our adherence to law and order never supersedes our commitment to justice and compassion.

From a spiritual perspective, we must remember that Jesus himself spoke of his arrest and death as fulfilling a divine purpose. In the Garden of Gethsemane, he says to Peter, “Put your sword back into its place; for all who take the sword will perish by the sword. Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? But how then would the scriptures be fulfilled, which say it must happen in this way?” (Matthew 26:52-54)

This reminds us that while human actions may have been unjust or illegal, they were ultimately encompassed within God’s plan for our salvation. The apparent defeat of Jesus’ arrest and crucifixion became, through the mystery of God’s love, the means of our redemption.

Although the Bible presents aspects of Jesus’ arrest that appear to contradict legal norms of the time, the deeper message is not about the technicalities of ancient law. Rather, it invites us to reflect on how human systems of justice can be corrupted, and how God’s justice and love transcend human limitations. Let us take from this not a spirit of judgment towards those involved, but a renewed commitment to justice, mercy, and humility in our own lives and societies.

How did Jesus’ arrest fulfill Old Testament prophecies?

The arrest of Jesus, while a moment of powerful sorrow and apparent defeat, was also a powerful fulfillment of Old Testament prophecies. As we explore this connection, let us approach it with both scholarly insight and spiritual reverence, recognizing how God’s plan of salvation unfolds across the entirety of Scripture.

The prophetic nature of Jesus’ arrest is deeply rooted in the Old Testament, particularly in the writings of the prophets and the Psalms. These ancient texts, written centuries before Jesus’ birth, contain striking parallels to the circumstances of his arrest, trial, and crucifixion.

One of the most poignant prophecies is found in Isaiah 53, often referred to as the “Suffering Servant” passage. This chapter speaks of one who is “despised and rejected by others; a man of suffering and acquainted with infirmity” (Isaiah 53:3). The arrest of Jesus, marked by betrayal and abandonment, vividly fulfills this prophecy. As Jesus himself said at the moment of his arrest, “But all this has taken place, so that the scriptures of the prophets may be fulfilled” (Matthew 26:56).

The betrayal by Judas for thirty pieces of silver is foreshadowed in Zechariah 11:12-13, which speaks of a shepherd being valued at this price. This connection is explicitly made in Matthew’s Gospel (Matthew 27:9-10), although it’s attributed to Jeremiah, possibly due to a conflation of prophetic traditions.

Psalm 41:9 预言说："我所信任的朋友，吃了我的面包，也抬起脚跟抵挡我"，耶稣自己在最后的晚餐上引用了这篇诗篇，表明它在犹大背叛中的满足（约翰福音13:18）。

从心理上讲，这些预言是早期基督教团体的重要功能。 他们提供了一个框架来理解耶稣被捕和钉十字架的令人震惊的事件，帮助信徒看到这些创伤事件不是失败，而是上帝更大的救赎计划的一部分。

我必须指出，早期教会对这些旧约经文的解释是耶稣生命的预言。 第一批基督徒努力应对耶稣被捕和钉十字架事件的意想不到的转变，转向他们的圣经来理解所发生的事情。 这一解释过程塑造了福音书作者讲述耶稣被捕故事的方式，强调与旧约经文的联系。

但作为有信仰的人，我们看到的不仅仅是一种文学手段。 我们认识到上帝指导人类历史的手，通过先知的启示话语为弥赛亚的到来做准备。 耶稣被捕时这些预言的实现加强了我们对上帝对历史的主权控制和他对应许的忠诚的信心。

耶稣被捕时这些预言的实现揭示了上帝对人类的爱的深度。 上帝允许他的儿子在十字架上经历背叛，逮捕和最终死亡的事实表明了神圣的爱将为我们的救赎所付出的艰辛。

我邀请你思考这些应验的预言如何与你自己的生活说话。 正如上帝在耶稣被捕的痛苦事件中工作以带来救赎一样，他也可以通过我们生活中的挑战和苦难来完成他的目的。

让我们也考虑这些预言的实现如何挑战我们整体阅读圣经。 我们救恩的故事贯穿整个圣经，从创世记到启示录。 耶稣的被捕，从旧约的预言来看，提醒我们上帝的救赎计划的统一性。

耶稣被捕时旧约预言的实现表明了上帝的忠诚，圣经的统一性，以及神圣的爱的深度。 它邀请我们相信上帝的计划，即使环境看起来最黑暗，知道他正在为我们的救恩和荣耀而共同努力。

What did the early Church Fathers teach about Jesus’ arrest and charges?

早期教父们关于耶稣被捕和对他的指控的教导为我们提供了关于早期基督徒社区如何理解这些关键事件的有力见解。 当我们探索他们的观点时，让我们用历史意识和精神开放来看待他们的作品。

在他们的著作中最突出的主题之一是耶稣被捕的自愿性质。 安提阿的聖伊格納修斯(St. Ignatius of Antioch)在2世紀初寫道，強調基督「在彼拉多的統治下真正受到迫害……他真的被釘死……他真的從死裡復活了。

圣贾斯汀烈士，在他的『与特里福对话』，画出耶稣的被捕和旧约预言之间的相似之处，特别是在以赛亚和诗篇。 他认为耶稣愿意被逮捕，以赛亚预言受苦的仆人『像羔羊一样被带到屠宰场』（以赛亚书53:7）。

在心理上，我們可以看到早期教父對耶穌被捕的解釋如何幫助基督徒社區理解這一創傷事件。 通過在預言實現和神聖計劃的背景下構建它，他們將明顯失敗的時刻轉變為神拯救計劃中關鍵的一步。

关于对耶稣的指控，教父们经常强调他们的不公正性质。 聖奧古斯丁在4-5世紀寫作，指出諷刺的是"無辜者被殺害，正義不義的"這種理解耶穌是無辜的犧牲品，成為基督教神學的中心主題。

但是，父亲们也认识到在这些事件中人类和神圣机构之间的复杂相互作用。 例如，圣约翰Chrysostom谴责那些逮捕耶稣的人的行为，也看到在这些事件中上帝的计划的展开。 他写道："所做的事情，是未来事物的影子。

我必须指出，教会父亲的解释是由他们的神学信念和他们社区的需要塑造的。 他们并不主要关注现代意义上的历史重建，而是理解这些事件对信仰生活的精神意义。

尽管如此，他们的著作提供了宝贵的见解，了解早期基督教社区如何理解耶稣的被捕和对他的指控。 他们认为这些事件不是孤立的事件，而是作为救赎历史更大叙事的一部分。

我请你们思考教会教父的见解如何加深你对耶稣被捕的理解。 他们强调基督自愿顺服，预言的实现，以及指控的不公正性质，可以丰富我们对上帝的爱和我们救恩的奥秘的欣赏。

教会父亲的教导提醒我们，在信仰的社区中解释圣经的重要性。 他们的作品向我们展示了早期教会如何应对这些困难事件，在他们身上发现更深层次的意义，增强了他们的信心和希望。

How should Christians today understand the significance of Jesus’ arrest?

耶稣的被捕让我们想起了基督徒生活中受苦的现实。 我們的主自己沒有免於背叛、遺棄和不義。 正如他告诉他的门徒，"如果他们迫害我，他们必迫害你"（约翰福音15:20）。 在一个许多地方的基督徒面临迫害，我们所有人都遇到考验和困难的世界里，耶稣的被捕有力地提醒我们，苦难可以成为信仰之旅的一部分。

但我们必须小心，不要为自己而美化痛苦。 相反，耶稣的被捕教会了我们在信心和爱中拥抱痛苦的救赎潜力。 正如聖保羅所寫的：「我們在苦難中也榮耀，因為我們知道受苦會產生毅力。 坚持不懈，性格； 和性格，希望"（罗马书5:3-4）。

在心理上，耶稣对他被捕的反应 - 非暴力甚至治愈之一（路加福音22:51） - 挑战我们检查自己对不公正和虐待的反应。 它邀请我们培养宽恕精神，抵制经常成为人类冲突特征的暴力和报复循环。

耶穌的被捕也告訴我們權力和權柄的本質。 在那一刻，我们看到世俗的力量似乎战胜了神圣的爱。 然而，正如我们所知，这种明显的失败通过复活变成了最终的胜利。 这个悖论邀请我们反思自己对权力和成功的理解，挑战我们通过福音的视角而不是世俗的标准来看待它们。

耶稣的被捕让我们想起了门徒的代价。 在那一刻，他的大多数门徒逃离，克服了恐惧。 彼得大胆地宣称他的忠诚，他三次否认认识耶稣。 人类在危险面前的虚弱是我们所有人都能理解的。 它呼籲我們誠實的自我考驗和謙卑，認識到我們自己的失敗能力，同時也相信上帝的寬恕和改變恩典。

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