2025-02-21

February 21 ¶

Reading for Today:
今日读经：

Leviticus 13:1–59
利未记 13:1–59
Psalm 25:16-22
诗篇 25:16-22
Proverbs 10:4-5
箴言 10:4-5
Mark 3:1-19
马可福音 3:1-19

Notes:
注解：

Leviticus 13:2 bright spot. This probably refers to inflammation. a leprous sore. This is a term referring to various ancient skin disorders that were sometimes superficial, sometimes serious. It may have included modern leprosy (Hansen’s disease). The symptoms described in vv. 2, 6, 10, 18, 30, and 39 are not sufficient for a diagnosis of the clinical condition. For the protection of the people, observation and isolation were demanded for all suspected cases of what could be a contagious disease. This biblical leprosy involved some whiteness (v. 3; Ex. 4:6), which disfigured its victim but did not disable him. Naaman was able to exercise his functions as general of Syria’s army, although a leper (2 Kin. 5:1, 27). Both Old Testament and New Testament lepers went almost everywhere, indicating that this disease was not the leprosy of today that cripples. A victim of this scaly disease was unclean as long as the infection was partial. Once the body was covered with it, he was clean and could enter the place of worship (see vv. 12–17). Apparently the complete covering meant the contagious period was over. The allusion to a boil (vv. 18–28) with inflamed or raw areas and whitened hairs may refer to a related infection that was contagious. When lepers were cured by Christ, they were neither lame nor deformed. They were never brought on beds. Similar skin conditions are described in vv. 29–37 and vv. 38–44 (some inflammation from infection). The aim of these laws was to protect the people from disease, but more importantly, to inculcate into them by vivid object lessons how God desired purity, holiness, and cleanness among His people.
利未记 13:2 火斑。 这可能指炎症。大麻风的灾病。 这是一个指代古代各种皮肤病的术语，有些症状较轻，有些则较为严重。它可能包括现代麻风病（汉森氏病）。2、6、10、18、30和39节中描述的症状不足以诊断临床状况。为了保护百姓，所有疑似传染病的病例都需要观察和隔离。这种圣经中的麻风病涉及一些白色（3节；出4:6），使患者毁容但并未使其残疾。乃缦虽是麻风病人，仍能履行叙利亚军队将军的职责（王下5:1,27）。旧约和新约中的麻风病人几乎到处走动，表明这种疾病并非今天致残的麻风病。这种鳞状疾病的患者在感染部分存在时是不洁净的。一旦全身被覆盖，他就洁净了，可以进入敬拜场所（见12-17节）。显然，完全覆盖意味着传染期结束。18-28节中提到的疮，带有发炎或溃烂区域和变白的毛发，可能指一种相关的传染性感染。当基督治愈麻风病人时，他们既不瘸也不畸形。他们从未被抬在床上。29-37节和38-44节描述了类似的皮肤状况（一些感染引起的炎症）。这些律法的目的是保护百姓免受疾病侵害，但更重要的是，通过这些生动的实例教训，向他们灌输神在祂子民中所期望的纯洁、圣洁和洁净。

Mark 3:13 called…those He Himself wanted. The Greek verb “called” stresses that Jesus acted in His own sovereign interest when He chose the 12 disciples (see John 15:16).
马可福音 3:13 叫…祂自己所愿意的人。 希腊动词“叫”强调耶稣在选择十二门徒时是按自己的主权行事（见约15:16）。

Mark 3:14 appointed twelve. Christ, by an explicit act of His will, formed a distinct group of 12 men who were among His followers. This new group constituted the foundation of His church (see Eph. 2:20).
马可福音 3:14 设立十二人。 基督通过明确的意志行为，从祂的跟随者中拣选了一个由十二人组成的独特群体。这个新群体构成了祂教会的基础（见弗2:20）。

Mark 3:15 have power. This word is sometimes rendered “authority.” Along with the main task of preaching, Jesus gave the 12 the right to expel demons (see Luke 9:1).
马可福音 3:15 有权柄。 这个词有时译为“权柄”。除了传道的主要任务外，耶稣还赋予十二人赶鬼的权柄（见路9:1）。

DAY 21: How does Jesus display the proper use of anger?
第二十一天：耶稣如何展示愤怒的正确使用？

In Mark 3:1-6, Jesus was in a synagogue, where there was a man with a withered hand. This describes a condition of paralysis or deformity from an accident, a disease, or a congenital defect. It became another situation for the Pharisees to “accuse” Him (v. 2) of a violation of the Sabbath—an accusation they could bring before the Sanhedrin.
在马可福音3:1-6中，耶稣在会堂里，那里有一个枯干一只手的人。这描述了一种因事故、疾病或先天缺陷导致的瘫痪或畸形。这成为法利赛人“控告”祂（2节）违反安息日的另一个情况——他们可以将这一指控带到公会面前。

Jesus countered the Pharisees with a question that elevated the issue at hand from a legal to a moral problem. “Is it lawful on the Sabbath to do good…evil, to save…kill?” Jesus asks (v. 4). He was forcing the Pharisees to examine their tradition regarding the Sabbath to see if it was consistent with God’s Old Testament law. Christ used a device common in the Middle East—He framed the issue in terms of clear-cut extremes. The obvious implication is that failure to do good or save a life was wrong and not in keeping with God’s original intention for the Sabbath. But the Pharisees kept silent, and by so doing implied that their Sabbath views and practices were false.
耶稣用一个问题回应法利赛人，将问题从法律层面提升到道德层面。“在安息日行善…行恶，救命…害命，哪样是可以的呢？”耶稣问道（4节）。祂迫使法利赛人审视他们关于安息日的传统，看是否与神的旧约律法一致。基督使用了中东常见的策略——将问题置于明确的极端中。明显的含义是，不行善或不救命是错误的，不符合神对安息日的初衷。但法利赛人保持沉默，暗示他们的安息日观点和做法是错误的。

Jesus’ “anger” (v. 5) with human sin reveals a healthy, moral nature. His reaction was consistent with His divine nature and proved that He is the righteous Son of God. This kind of holy indignation with sinful attitudes and practices was to be more fully demonstrated when Jesus cleansed the temple (see 11:15–18; Matt. 21:12, 13; Luke 19:45–48). The “hardness of their hearts” refers to an inability to understand because of a rebellious attitude (Ps. 95:8; Heb. 3:8, 15). The Pharisees’ hearts were becoming more and more obstinate and unresponsive to the truth (see 16:14; Rom. 9:18).
耶稣对人之罪的“愤怒”（5节）揭示了祂健康、道德的本性。祂的反应与祂的神性一致，证明祂是公义的神子。这种对罪恶态度和做法的圣洁愤怒在耶稣洁净圣殿时得到了更充分的体现（见11:15-18；太21:12,13；路19:45-48）。“他们心里刚硬”指的是因叛逆态度而无法理解（诗95:8；来3:8,15）。法利赛人的心变得越来越顽固，对真理无动于衷（见16:14；罗9:18）。

Additional Resources

2025-02-21

February 21¶

February 21 ¶