读经：创四七7、10，四八9、14~16、20，来五6，七7，十一21，民六22~27，林后十三14
Scripture Reading: Gen. 47:7, 10; 48:9, 14-16, 20;Heb. 5:6; 7:7; 11:21; Num. 6:22-27; 2 Cor. 13:14
Scripture Reading: Gen. 47:7, 10; 48:9, 14-16, 20;Heb. 5:6; 7:7; 11:21; Num. 6:22-27; 2 Cor. 13:14
壹
变化乃是在我们天然生命里新陈代谢的改变；成熟乃是被那改变我们的神圣生命所充满；祝福乃是生命的满溢：
To be transformed is to be metabolically changed in ournatural life, to be mature is to be filled with the divine lifethat changes us, and blessing is the overflow of life:
To be transformed is to be metabolically changed in ournatural life, to be mature is to be filled with the divine lifethat changes us, and blessing is the overflow of life:
一
雅各要祝福约瑟的两个儿子时，说到在他经历中的三一神─创四八9、15~16：
As Jacob was about to bless the two sons of Joseph, he spoke ofthe Triune God in his experience—Gen. 48:9, 15-16:
As Jacob was about to bless the two sons of Joseph, he spoke ofthe Triune God in his experience—Gen. 48:9, 15-16:
１
亚伯拉罕和以撒行事为人都在祂面前的神，乃是父。
The God before whom Abraham and Isaac walked is theFather.
The God before whom Abraham and Isaac walked is theFather.
２
牧养雅各“一生……直到今日”的神，乃是灵。
The God who shepherded Jacob "all my life to this day" isthe Spirit.
The God who shepherded Jacob "all my life to this day" isthe Spirit.
３
那救赎他脱离一切患难的使者，乃是子。
The Angel who redeemed him from all evil is the Son.
The Angel who redeemed him from all evil is the Son.
二
雅各体认他的定命和生存，完全在牧养之神的手中；经历三一神，乃是为着我们能以三一神祝福别人。
Jacob realized that his destiny and existence were absolutely inthe hands of the shepherding God; the experience of the TriuneGod is so that we may bless others with the Triune God.
Jacob realized that his destiny and existence were absolutely inthe hands of the shepherding God; the experience of the TriuneGod is so that we may bless others with the Triune God.
贰
雅各成熟最有力的标记乃是他祝福别人：
The strongest sign of Jacob's maturity was his blessing ofothers:
The strongest sign of Jacob's maturity was his blessing ofothers:
一
雅各到了埃及以后所作的第一件事，就是祝福法老（四七7、10）；照着希伯来七章七节：“卑小的蒙尊优的祝福”；这证明在神眼中，雅各比法老大。
The first thing Jacob did after arriving in Egypt was to blessPharaoh (47:7, 10); according to Hebrews 7:7, "the lesser isblessed by the greater"; this is a proof that in God's sightJacob was greater than Pharaoh.
The first thing Jacob did after arriving in Egypt was to blessPharaoh (47:7, 10); according to Hebrews 7:7, "the lesser isblessed by the greater"; this is a proof that in God's sightJacob was greater than Pharaoh.
二
要祝福别人，我们必须为生命所满溢，使生命涌流给别人；雅各成熟的生命充满了祝福；他祝福法老，祝福约瑟的两个儿子（创四八8~20），又祝福他自己的众子（四九1~28），那些对他众子的祝福乃是有关以色列十二支派之定命的预言。
In order to bless others, we must be filled to the brim with lifeso that life overflows to them; Jacob's mature life was filledwith blessings; he blessed Pharaoh, the two sons of Joseph(Gen. 48:8-20), and his own sons (49:1-28); those blessings ofhis sons were prophecies related to the destiny of the twelvetribes of Israel.
In order to bless others, we must be filled to the brim with lifeso that life overflows to them; Jacob's mature life was filledwith blessings; he blessed Pharaoh, the two sons of Joseph(Gen. 48:8-20), and his own sons (49:1-28); those blessings ofhis sons were prophecies related to the destiny of the twelvetribes of Israel.
叁
祝福的原则乃是位分大的祝福位分小的─来七7：
The principle of blessing is that the greater blesses thelesser—Heb. 7:7:
The principle of blessing is that the greater blesses thelesser—Heb. 7:7:
一
位分大或位分小，不是年龄的问题，乃是基督度量的问题；我们的大小，乃是照着我们基督的度量。
To be greater or lesser is not a matter of age but a matterof the measure of Christ; we are greater or lesser according toour measure of Christ.
To be greater or lesser is not a matter of age but a matterof the measure of Christ; we are greater or lesser according toour measure of Christ.
二
施浸者约翰虽然这样接近基督，但他没有基督在他里面；那些在诸天之国里的人，不仅接近基督，也有基督在他们里面；因这缘故，在诸天的国里最小的比约翰还大─太十一11。
Although John the Baptist was so close to Christ, he did nothave Christ within him; those in the kingdom of the heavensare not only close to Christ but also have Christ within them;for this reason, the least in the kingdom of the heavens isgreater than John—Matt. 11:11.
Although John the Baptist was so close to Christ, he did nothave Christ within him; those in the kingdom of the heavensare not only close to Christ but also have Christ within them;for this reason, the least in the kingdom of the heavens isgreater than John—Matt. 11:11.
三
我们若多有基督而大过别人，那么我们就有资格祝福别人；因为位分大的总是祝福位分小的。
If by having more of Christ we are greater than others, thenwe are qualified to bless them, for the greater always blessesthe lesser.
If by having more of Christ we are greater than others, thenwe are qualified to bless them, for the greater always blessesthe lesser.
四
祝福别人，意思就是把基督供应给他们；我们用自己所有份并享受的基督祝福人；我们若更多享受基督，就有更多的基督供应别人。
To bless others means to minister Christ to them; we blesspeople with the very Christ in whom we participate and whomwe enjoy; if we enjoy Christ more, we have more of Christ tominister to others.
To bless others means to minister Christ to them; we blesspeople with the very Christ in whom we participate and whomwe enjoy; if we enjoy Christ more, we have more of Christ tominister to others.
肆
祝福的意义，乃是神借着人生命成熟而有的满溢：
The meaning of blessing is that blessing is the overflow ofGod through someone's maturity in life:
The meaning of blessing is that blessing is the overflow ofGod through someone's maturity in life:
一
没有人作管道，神就无法将祂自己流到别人里面；神唯一可用来作管道的，乃是被神饱和并浸透的人─腓一23~25。
God cannot flow Himself into others without a human channel;the only humanity that God can use as a channel is theone saturated and permeated with God—Phil. 1:23-25.
God cannot flow Himself into others without a human channel;the only humanity that God can use as a channel is theone saturated and permeated with God—Phil. 1:23-25.
二
生命成熟就是被神充满；当我们充满了神，我们就有神的满溢，因此我们就能祝福所遇见的每个人。
Maturity in life is a matter of being filled with God; when weare full of God, we have the overflow of God, and thus we areable to bless everyone we meet.
Maturity in life is a matter of being filled with God; when weare full of God, we have the overflow of God, and thus we areable to bless everyone we meet.
伍
圣经中第一个祝福的事例，乃是麦基洗德祝福亚伯拉罕（创十四18~20）；麦基洗德是基督的预表（来五6）：
The first case of blessing in the Bible is Melchizedek'sblessing of Abraham (Gen. 14:18-20);Melchizedek is a type ofChrist (Heb. 5:6):
The first case of blessing in the Bible is Melchizedek'sblessing of Abraham (Gen. 14:18-20);Melchizedek is a type ofChrist (Heb. 5:6):
一
祝福乃是神的满溢，这种满溢是借着祭司带给百姓的；我们都需要作祭司（启一6，彼前二5、9），将人带给神。
Blessing is the overflow of God, and this overflow is brought topeople through the priests; we all need to be priests (Rev. 1:6;1 Pet. 2:5, 9), those who bring people to God.
Blessing is the overflow of God, and this overflow is brought topeople through the priests; we all need to be priests (Rev. 1:6;1 Pet. 2:5, 9), those who bring people to God.
二
我们若要祝福别人，我们自己必须亲近神；人需要神的祝福，因为人远离了神。
If we would bless others, we must be close to God ourselves;people need God's blessing, because they are far away fromHim.
If we would bless others, we must be close to God ourselves;people need God's blessing, because they are far away fromHim.
三
祭司消除了神与人之间的距离；他将那些远离的人带到神面前─参出二八9~12、15~21。
A priest eliminates the distance between God and the people;he brings those who are far off into the presence of God—cf.Exo. 28:9-12, 15-21.
A priest eliminates the distance between God and the people;he brings those who are far off into the presence of God—cf.Exo. 28:9-12, 15-21.
四
在祭司祝福我们以前，我们与神之间也许有一段距离；但在他祝福我们以后，这段距离被除去了，我们就被带到神面前，有份于对神的享受。
Before we are blessed by a priest, there may be a distancebetween us and God, but after he blesses us, this distance istaken away, and we are brought into the presence of God toshare in the enjoyment of God.
Before we are blessed by a priest, there may be a distancebetween us and God, but after he blesses us, this distance istaken away, and we are brought into the presence of God toshare in the enjoyment of God.
陆
在民数记六章二十二至二十七节，我们看见祭司祝福的表样；这祝福既不是旧约的福分，也不是新约的福分，乃是三一神永远的福分，就是三一神在祂神圣的三一里，将祂自己分赐到我们里面，作我们的享受：
In Numbers 6:22-27 we see a pattern of blessing by thepriests; this blessing is neither an Old Testament blessingnor a New Testament blessing; rather, it is the eternal blessingof the Triune God, which is the Triune God dispensingHimself in His Divine Trinity into us for our enjoyment:
In Numbers 6:22-27 we see a pattern of blessing by thepriests; this blessing is neither an Old Testament blessingnor a New Testament blessing; rather, it is the eternal blessingof the Triune God, which is the Triune God dispensingHimself in His Divine Trinity into us for our enjoyment:
一
“愿耶和华赐福给你，保护你”，是说到父─24节：
Jehovah bless you and keep you can be ascribed to the Father—v. 24:
Jehovah bless you and keep you can be ascribed to the Father—v. 24:
１
父在祂的爱里，各面各方地祝福我们（参弗一3），又在祂的能力里，各面各方地保守我们（参约十七11、15，彼前一5）。
The Father blesses us in every way and in every aspect inHis love (cf. Eph. 1:3), and He keeps us in every way andin every aspect in His power (cf. John 17:11, 15; 1 Pet. 1:5).
The Father blesses us in every way and in every aspect inHis love (cf. Eph. 1:3), and He keeps us in every way andin every aspect in His power (cf. John 17:11, 15; 1 Pet. 1:5).
２
主祷告，求父在祂的名里保守我们（约十七11）；这就是在分赐的三一神里保守我们；主耶稣接着祷告，求父保守我们脱离那恶者（15）。
The Lord prayed that the Father would keep us in Hisname (John 17:11); this is to keep us in the dispensingTriune God; the Lord Jesus went on to pray that the Fatherwould keep us out of the hands of the evil one (v. 15).
The Lord prayed that the Father would keep us in Hisname (John 17:11); this is to keep us in the dispensingTriune God; the Lord Jesus went on to pray that the Fatherwould keep us out of the hands of the evil one (v. 15).
３
我们该为这福分祷告，就是在分赐的三一神里完全蒙保守，而全然在那恶者之外；这是何等的福分！
We should pray for the blessing of being kept absolutely inthe dispensing of the Triune God and altogether outside ofthe evil one; what a blessing this is!
We should pray for the blessing of being kept absolutely inthe dispensing of the Triune God and altogether outside ofthe evil one; what a blessing this is!
二
“愿耶和华使祂的面光照你，赐恩给你”，是说到子─民六25：
Jehovah make His face shine upon you and be gracious to youcan be ascribed to the Son—Num. 6:25:
Jehovah make His face shine upon you and be gracious to youcan be ascribed to the Son—Num. 6:25:
１
在路加一章七十八节，主耶稣即将出生时，撒迦利亚申言说，“清晨的日光从高天临到我们”；这清晨的日光就是在神圣三一里的子；这含示神成为肉体，以光照的方式将祂自己显示给我们─太四16，约八12。
In Luke 1:78, when the Lord Jesus was about to be born,Zachariah prophesied, "The rising sun will visit us fromon high"; the rising sun is the Son in the Divine Trinity;this implies God's incarnation to show Himself to us in ashining way—Matt. 4:16; John 8:12.
In Luke 1:78, when the Lord Jesus was about to be born,Zachariah prophesied, "The rising sun will visit us fromon high"; the rising sun is the Son in the Divine Trinity;this implies God's incarnation to show Himself to us in ashining way—Matt. 4:16; John 8:12.
２
民数记六章二十五节的“面”字表征同在；子基督的面光照我们，祂就是那看不见之神看得见的同在─彼后一16~18，太十七1~2。
The word face in Numbers 6:25 signifies presence; as theOne whose face shines upon us, Christ the Son is the visiblepresence of the invisible God—2 Pet. 1:16-18; Matt. 17:1-2.
The word face in Numbers 6:25 signifies presence; as theOne whose face shines upon us, Christ the Son is the visiblepresence of the invisible God—2 Pet. 1:16-18; Matt. 17:1-2.
３
民数记六章二十五节不仅说到耶和华使祂的面光照我们，也说到耶和华赐恩给我们；这两点加在一起就等于约翰一章十四节、十六至十七节。
Numbers 6:25 speaks not only of Jehovah making His faceshine upon us but also of Jehovah being gracious to us;these two points added together equal John 1:14, 16-17.
Numbers 6:25 speaks not only of Jehovah making His faceshine upon us but also of Jehovah being gracious to us;these two points added together equal John 1:14, 16-17.
４
神的成为肉体就是祂同在的光照；随着这光照有恩典；这恩典就是主耶稣基督的恩，实际上就是基督自己─林后十三14。
God's incarnation was the shining of His presence, andalong with this shining, there was grace; this grace is thegrace of the Lord Jesus Christ, which is actually ChristHimself—2 Cor. 13:14.
God's incarnation was the shining of His presence, andalong with this shining, there was grace; this grace is thegrace of the Lord Jesus Christ, which is actually ChristHimself—2 Cor. 13:14.
三
“愿耶和华向你仰脸，赐你平安”，是说到圣灵─民六26：
Jehovah lift up His countenance upon you and give you peacecan be ascribed to the Spirit—Num. 6:26:
Jehovah lift up His countenance upon you and give you peacecan be ascribed to the Spirit—Num. 6:26:
１
面是指一个人的同在，脸指那人的表情；向人仰脸，意即向那人确认、保证、应许，并将一切给他。
The face denotes the presence of the person, and the countenancedenotes the expression of the person; to lift up ourcountenance upon a person means that we confirm, assure,promise, and give everything to that person.
The face denotes the presence of the person, and the countenancedenotes the expression of the person; to lift up ourcountenance upon a person means that we confirm, assure,promise, and give everything to that person.
２
耶稣来，是作神的面；圣灵来，是作神的脸；我们若叫祂忧愁，祂的脸会拉下来（弗四30）；我们若顺从祂，祂满意我们，就会向我们仰脸，而向我们确认、保证、担保、应许，并将一切给我们。
Jesus came as the face of God, and the Holy Spirit comesas the countenance of God; if we grieve Him, His countenancewill drop (Eph. 4:30), but if we obey Him, He will behappy with us, and He will lift up His countenance to confirm us, assure us, guarantee us, promise us, and give useverything.
Jesus came as the face of God, and the Holy Spirit comesas the countenance of God; if we grieve Him, His countenancewill drop (Eph. 4:30), but if we obey Him, He will behappy with us, and He will lift up His countenance to confirm us, assure us, guarantee us, promise us, and give useverything.
柒
使徒保罗的祝福见于林后十三章十四节─“愿主耶稣基督的恩，神的爱，圣灵的交通，与你们众人同在”：
The blessing of the apostle Paul is seen in 2 Corinthians13:14—"the grace of the Lord Jesus Christ and the love ofGod and the fellowship of the Holy Spirit be with you all":
The blessing of the apostle Paul is seen in 2 Corinthians13:14—"the grace of the Lord Jesus Christ and the love ofGod and the fellowship of the Holy Spirit be with you all":
一
在使徒保罗的祝福里，三一神临到人，作他们的享受；保罗不仅将人带到神面前，也将神带到人里面。
In the blessing of the apostle Paul, the Triune God comes to peoplefor their enjoyment; Paul not only brought people into thepresence of God but also brought God into them.
In the blessing of the apostle Paul, the Triune God comes to peoplefor their enjoyment; Paul not only brought people into thepresence of God but also brought God into them.
二
一方面，祝福乃是将人带进神面前；另一方面，祝福乃是将神带进人里面作为爱、恩典和交通，使他们享受三一神─父、子、灵。
On the one hand, to bless others is to bring them into thepresence of God; on the other hand, it is to bring God intothem as love, grace, and fellowship so that they may enjoy theTriune God—the Father, the Son, and the Spirit.
On the one hand, to bless others is to bring them into thepresence of God; on the other hand, it is to bring God intothem as love, grace, and fellowship so that they may enjoy theTriune God—the Father, the Son, and the Spirit.
三
爱、恩典和交通是神作我们享受的三个阶段─爱是里面的，恩典是爱的显出，交通是恩典传输到我们里面。
Love, grace, and fellowship are three stages of God for ourenjoyment—love is within, grace is love expressed, and fellowshipis the transmission of grace into us.
Love, grace, and fellowship are three stages of God for ourenjoyment—love is within, grace is love expressed, and fellowshipis the transmission of grace into us.
四
神的爱是源头，因为神是元始；主的恩是神爱的流道，因为主是神的显出；灵的交通乃是主的恩同着神爱的分赐，因为灵是主同着神的传输，给我们经历并享受三一神─父、子、圣灵，连同祂们神圣的美德。
The love of God is the source, since God is the origin; the graceof the Lord is the course of the love of God, since the Lord isthe expression of God; and the fellowship of the Spirit is theimpartation of the grace of the Lord with the love of God,since the Spirit is the transmission of the Lord with God, forour experience and enjoyment of the Triune God—the Father,the Son, and the Holy Spirit, with Their divine virtues.
The love of God is the source, since God is the origin; the graceof the Lord is the course of the love of God, since the Lord isthe expression of God; and the fellowship of the Spirit is theimpartation of the grace of the Lord with the love of God,since the Spirit is the transmission of the Lord with God, forour experience and enjoyment of the Triune God—the Father,the Son, and the Holy Spirit, with Their divine virtues.
五
圣经对神圣三一的神圣启示，不是为着神学上的研究，乃是为着叫我们领会，神在祂奥秘而奇妙的神圣三一里，如何将祂自己分赐到祂所拣选的人里面，使我们这些蒙祂拣选、救赎的人，能象使徒对哥林多信徒的祝福所指明的，有份于、经历、享受并得着经过过程的三一神，从今时直到永远。
The divine revelation of the Divine Trinity in the holy Word isnot for theological study but for the apprehending of how God inHis mysterious and marvelous Divine Trinity dispenses Himselfinto His chosen people, that we as His chosen and redeemedpeople may, as indicated by the apostle's blessing to the Corinthianbelievers, participate in, experience, enjoy, and possessthe processed Triune God now and for eternity.
The divine revelation of the Divine Trinity in the holy Word isnot for theological study but for the apprehending of how God inHis mysterious and marvelous Divine Trinity dispenses Himselfinto His chosen people, that we as His chosen and redeemedpeople may, as indicated by the apostle's blessing to the Corinthianbelievers, participate in, experience, enjoy, and possessthe processed Triune God now and for eternity.
捌
主的祝福除去人天然的操纵─创四八13~20：
The Lord's blessing crosses man's natural maneuvering—Gen. 48:13-20:
The Lord's blessing crosses man's natural maneuvering—Gen. 48:13-20:
一
多数的时候，我们的拣选导致操纵，而神交错的手却来祝福我们所没有拣选的；长子名分从玛拿西转移给以法莲，表明主的祝福不在于人天然的操纵，乃在于神的愿望和拣选。
Most of the time our choosing leads to maneuvering, and God'scrossing hand comes in to bless the one we did not choose; theshifting of the birthright from Manasseh to Ephraim showsthat the Lord's blessing does not depend on man's naturalmaneuvering but on God's desire and selection.
Most of the time our choosing leads to maneuvering, and God'scrossing hand comes in to bless the one we did not choose; theshifting of the birthright from Manasseh to Ephraim showsthat the Lord's blessing does not depend on man's naturalmaneuvering but on God's desire and selection.
二
凡我们所作的任何拣选，都可能是照着我们的口味和拣选所作的操纵；我们不要操纵，也不要失望；要相信主的手会交错过来临到我们。
In any selection that we make, there is the possibility of maneuveringaccording to our taste and choice; we must not maneuver,and we must not be disappointed; rather, we must believe thatthe Lord's hand will cross over to us.
In any selection that we make, there is the possibility of maneuveringaccording to our taste and choice; we must not maneuver,and we must not be disappointed; rather, we must believe thatthe Lord's hand will cross over to us.
三
人天然的观念拦阻主祝福的手（17~20）；我们以为最好的，也许会成为最差的；但一个反对者也许成为今日的使徒保罗；许多不合我们观念的人要兴起来。
Man's natural concept holds back the Lord's blessing hand(vv. 17-20); the one we think is the best may turn out to be theworst, but one of the opposers may become today's apostlePaul; many will be raised up who do not fit our concept.
Man's natural concept holds back the Lord's blessing hand(vv. 17-20); the one we think is the best may turn out to be theworst, but one of the opposers may become today's apostlePaul; many will be raised up who do not fit our concept.
玖
雅各抓夺的手最终成了祝福的手─二五26，四七7、10，四八14~16，来十一21：
Jacob's supplanting hands eventually became blessinghands—25:26; 47:7, 10; 48:14-16; Heb. 11:21:
Jacob's supplanting hands eventually became blessinghands—25:26; 47:7, 10; 48:14-16; Heb. 11:21:
一
在创世记二十五章我们看见，雅各甚至在母腹中就开始抓夺；但在四十七至四十八章我们看见，这两只抓夺的手成了祝福的手，将人带到神面前，并将神供应到他们里面，使他们享受祂。
In Genesis 25 we see that Jacob began his supplanting evenwhen he was in his mother's womb, but in Genesis 47 and 48we see that these two supplanting hands have become blessinghands, bringing people into God's presence and ministeringGod into them so that they may enjoy Him.
In Genesis 25 we see that Jacob began his supplanting evenwhen he was in his mother's womb, but in Genesis 47 and 48we see that these two supplanting hands have become blessinghands, bringing people into God's presence and ministeringGod into them so that they may enjoy Him.
二
一个抓夺者，抓脚跟者，成了当时地上最伟大的人；他能祝福法老，因为他成了比法老大的；他借着生命的路成了这样的人。
A supplanter, a heel holder, became the greatest person onthe earth at that time; he was able to bless Pharaoh becausehe had become greater than Pharaoh; he became this kind ofperson by the way of life.
A supplanter, a heel holder, became the greatest person onthe earth at that time; he was able to bless Pharaoh becausehe had become greater than Pharaoh; he became this kind ofperson by the way of life.
三
我们需要生命的长大和生命的成熟，这样我们就能被基督充满，成为能祝福别人的人。
We need the growth in life and the maturity in life so that wemay be filled with Christ to become those who are able to blessothers.
We need the growth in life and the maturity in life so that wemay be filled with Christ to become those who are able to blessothers.
拾
在创世记四十九章，雅各带着祝福说预言论到他的十二个儿子时，他乃是一个神人，就是一个为神所充满、构成、浸透、甚至重组的人；无论他思想什么，都是神的思想；无论他发表什么意见，都是神的意见─参林前七10、12、25、40：
At the time of Genesis 49, when Jacob prophesied concerninghis twelve sons with blessing, he was a God-man, a manfilled, constituted, permeated, and even reorganized withGod; whatever he thought was God's thought, and whateveropinion he expressed was God's opinion—cf. 1 Cor.7:10, 12, 25, 40:
At the time of Genesis 49, when Jacob prophesied concerninghis twelve sons with blessing, he was a God-man, a manfilled, constituted, permeated, and even reorganized withGod; whatever he thought was God's thought, and whateveropinion he expressed was God's opinion—cf. 1 Cor.7:10, 12, 25, 40:
一
我们要用祝福说预言，就必须认识神、神的心愿和神的定旨。
In order to prophesy with blessing, we must know God, thedesire of God's heart, and the purpose of God.
In order to prophesy with blessing, we must know God, thedesire of God's heart, and the purpose of God.
二
我们要用祝福说预言，就必须认识人，也就是我们必须认识每个有关之人的真实情况。
In order to prophesy with blessing, we must know people; thatis, we must know the actual situation of every person involved.
In order to prophesy with blessing, we must know people; thatis, we must know the actual situation of every person involved.
三
我们要用祝福说预言，就必须满有基督的丰富。
In order to prophesy with blessing, we must be full of theriches of Christ.
In order to prophesy with blessing, we must be full of theriches of Christ.
四
我们要用祝福说预言，就必须有刚强活跃的灵。
In order to prophesy with blessing, we must have a strong,active spirit.
In order to prophesy with blessing, we must have a strong,active spirit.