2025-03-23

3月23日¶

Reading for Today:
今日读经：

Deuteronomy 7:1–8:20
申命记 7:1–8:20
Psalm 37:5-11
诗篇 37:5-11
Proverbs 12:9-10
箴言 12:9-10
Luke 1:39-56
路加福音 1:39-56

Notes:
注解：

Deuteronomy 7:2 utterly destroy them. All the men, women, and children were to be put to death. Even though this action seems extreme, the following needs to be kept in mind: 1) the Canaanites deserved to die for their sin (9:4, 5; see Gen. 15:16); 2) the Canaanites persisted in their hatred of God (7:10); and 3) the Canaanites constituted a moral cancer that had the potential of introducing idolatry and immorality which would spread rapidly among the Israelites (20:17, 18).
申命记 7:2 将他们灭绝净尽。 所有的男人、女人和儿童都要被处死。尽管这行动看似极端，但需要记住以下几点：1）迦南人因他们的罪应当死亡（9:4,5；参见创15:16）；2）迦南人持续怀着对神的仇恨（7:10）；3）迦南人构成一种道德癌症，有可能引入偶像崇拜和不道德行为，这会在以色列人中迅速蔓延（20:17,18）。

Deuteronomy 7:6 a holy people to the LORD your God. The basis for the command to destroy the Canaanites is found in God's election of Israel. God had set apart Israel for His own special use, and they were His treasured possession. As God's people, Israel needed to be separated from the moral pollution of the Canaanites.
申命记 7:6 归耶和华你神为圣洁的民。 命令灭绝迦南人的根据在于神对以色列的拣选。神已将以色列分别出来为祂特别使用，他们是祂珍贵的产业。作为神的子民，以色列需要与迦南人的道德污染分离。

Deuteronomy 8:11 do not forget the LORD your God. Sufficient food would lead to the satisfaction of Israel in the land (vv. 10, 12). This satisfaction and security could lead to Israel forgetting God. Forgetting God means no longer having Him in the daily thoughts of one's life. This forgetfulness would lead to a disobedience of His commandments. Whereas, in the wilderness, Israel had to depend on God for the necessities of life, in the rich land there would be a tempting sense of self-sufficiency.
申命记 8:11 你要谨慎，免得忘记耶和华你的神。 充足的食物会使以色列人在地上满足（第10,12节）。这种满足和安全感可能导致以色列人忘记神。忘记神意味着在日常生活思想中不再有祂。这种忘记会导致不顺服祂的诫命。在旷野中，以色列人必须依靠神供应生活必需品；而在富饶之地，则会有诱人的自给自足感。

Luke 1:47 my Savior. Mary referred to God as "Savior," indicating both that she recognized her own need of a Savior, and that she knew the true God as her Savior. Nothing here or anywhere else in Scripture indicates Mary thought of herself as "immaculate" (free from the taint of original sin). Quite the opposite is true—she employed language typical of someone whose only hope for salvation is divine grace. Nothing in this passage lends support to the notion that Mary herself ought to be an object of adoration.
路加福音 1:47 我的救主。 马利亚称神为"救主"，表明她既认识到自己需要救主，也知道真神是她的救主。这里或圣经其他任何地方都没有迹象表明马利亚认为自己"无原罪"（不受原罪玷污）。恰恰相反——她使用的语言典型地表明她唯一得救的盼望是神的恩典。本段没有任何内容支持马利亚本人应当成为崇拜对象的观念。

DAY 23: Is Deuteronomy simply Moses' version of the secular covenants and treaties of his day, or does it represent a unique revelation from God?
第23天：申命记是否只是摩西对当时世俗盟约和条约的版本，还是代表了神独特的启示？

The format that Moses used in recording not only the material in Deuteronomy but also the rest of the Pentateuch bears some resemblance to other official documents from a particular time in history. This fact can be used by historians in trying to establish a date for the book. This fact can also be used by those who question God's unique revelation when they claim that Moses must have merely been copying the style of other nations of his time.
摩西用于记录申命记和五经其余部分的格式，与特定历史时期的其他官方文件有些相似。历史学家可以利用这一事实来尝试确定此书的写作日期。那些质疑神独特启示的人也可以利用这一事实，声称摩西一定只是在模仿当时其他国家的文体。

The people whom God enlisted to record His revelation did not shed their personalities, education, or style as they wrote for God. Moses had the equivalent of advanced degrees in the best training Egypt had to offer young princes (Acts 7:22). If we think of the Pentateuch as Moses' God guided journaling during the wilderness wanderings, it will not seem unusual that his writing style bears similarities to the official and political writings of his day. What sets Moses' writings, along with the rest of Scripture, apart is not so much the style but their authoritative and God-inspired content.
神用来记录祂启示的人在为神写作时并未抛弃他们的个性、教育背景或风格。摩西拥有相当于埃及为年轻王子提供的最佳训练的高等学历（徒7:22）。如果我们将五经视为摩西在旷野漂流期间在神引导下的记录，那么他的写作风格与当时官方和政治文献相似就不足为奇了。使摩西的著作以及其他圣经著作与众不同的不是文体，而是其权威性和神所默示的内容。

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