2025-03-27

3月27日 ¶

今日读经：

Deuteronomy 15:1–16:22
申命记 15:1–16:22
Psalm 37:30-36
诗篇 37:30-36
Proverbs 12:17-19
箴言 12:17-19
Luke 3:1-38
路加福音 3:1-38

注解：

Deuteronomy 16:21, 22 wooden image…sacred pillar. A reference to the wooden poles, images, or trees that represented the Canaanite goddess Asherah. A stone pillar symbolic of male fertility was also prevalent in the Canaanite religion. These were forbidden by the first two commandments (Ex. 20:3–6; Deut. 5:7–10).
申命记 16:21, 22 木偶...柱像。 指代表迦南女神亚舍拉的木杆、偶像或树木。象征男性生育能力的石柱在迦南宗教中也很普遍。这些都被头两条诫命所禁止（出20:3-6；申5:7-10）。

Proverbs 12:18 speaks…piercings. The contrast here is between cutting words that are blurted out (Ps. 106:33) and thoughtful words that bring health (Eph. 4:29, 30).
箴言 12:18 说话...刺人。 这里的对比是在脱口而出的伤人言语（诗106:33）和带来健康的深思熟虑的言语之间（弗4:29,30）。

Luke 3:2 Annas and Caiaphas were high priests. According to Josephus, Annas served as high priest A.D. 6–15, when he was deposed by Roman officials. He nonetheless retained de facto power, as seen in the fact that his successors included 5 of his sons and Caiaphas, a son-in-law (Matt. 26:3).Caiaphas was the actual high priest during the time Luke describes, but Annas still controlled the office. This is seen clearly in the fact that Christ was taken to Annas first after His arrest, then to Caiaphas (Matt. 26:57).
路加福音 3:2 亚那和该亚法作大祭司。 据约瑟夫记载，亚那在公元6-15年间担任大祭司，后被罗马官员废黜。但他仍保持实际权力，这从他的继任者包括他的5个儿子和女婿该亚法（太26:3）可见一斑。该亚法是路加所描述时期的实际大祭司，但亚那仍控制着这一职位。这从基督被捕后首先被带到亚那面前，然后才到该亚法那里（太26:57）的事实中可以清楚看出。

Luke 3:4 Make His paths straight. Quoted from Isaiah 40:3–5.A monarch traveling in wilderness regions would have a crew of workmen go ahead to make sure the road was clear of debris, obstructions, potholes, and other hazards that made the journey difficult. In a spiritual sense, John was calling the people of Israel to prepare their hearts for the coming of their Messiah.
路加福音 3:4 修直他的道路。 引自以赛亚书40:3-5。君王在旷野地区旅行时，会有一队工人先行，确保道路上没有碎石、障碍物、坑洼和其他使旅程困难的危险。从属灵意义上讲，约翰呼吁以色列民预备心迎接他们的弥赛亚。

第27天：神的子民应当如何对待穷人？

As the Israelites prepared to enter the Promised Land, Deuteronomy 15:4 has an interesting statement "except when there may be no poor." Idealistically, there was the possibility that poverty would be eradicated in the land "for the LORD will greatly bless you in the land." The fullness of that blessing, however, would be contingent on the completeness of Israel's obedience. Thus, vv. 4–6 were an encouragement to strive for a reduction of poverty while at the same time they stressed the abundance of the provision God would make in the Promised Land.
当以色列人准备进入应许之地时，申命记15:4有一句有趣的陈述"在你们中间必没有穷人"。理想情况下，贫穷有可能在那地被消除，"因为耶和华必在那地上大大赐福与你"。然而，这福分的丰盛取决于以色列的完全顺服。因此，4-6节既鼓励他们努力减少贫穷，同时也强调神在应许之地所赐的丰富供应。

God specifically warns them about hardening their hearts against the poor, but to "open your hand wide to him and willingly lend him sufficient for his need" (v. 8). The attitude of the Israelites toward the poor in their community was to be one of warmth and generosity. The poor were given whatever was necessary to meet their needs, even with the realization that such "loans" would never need to be paid back.
神特别警告他们不要向穷人硬心，而要"向他松开手，照他所缺乏的借给他足够的"（8节）。以色列人对社区中穷人的态度应当是温暖和慷慨的。穷人得到一切所需，满足他们的需要，即使知道这样的"借贷"可能永远不会偿还。

"For the poor will never cease from the land," Moses adds (v. 11). Realistically (in contrast to v. 4), the disobedience toward the Lord on Israel's part meant that there would always be poor people in the land of Israel. Jesus repeated this truism in Matthew 26:11. Even if a Hebrew was sold into a period of servitude for his debts, his master "shall not let him go away empty-handed" (Deut. 15:13). When a slave had completed his time of service, his former owner was to make ample provision for him so that he would not begin his state of new freedom in destitution.
"因为穷人永不断绝于地"，摩西补充道（11节）。现实地说（与第4节相反），以色列人对耶和华的不顺服意味着以色列地总会有穷人。耶稣在马太福音26:11中重申了这一真理。即使希伯来人因债务被卖为奴，他的主人"不可使他空手而去"（申15:13）。当一个奴仆服完他的期限，他的前主人应当慷慨地为他预备，使他不至于在新获自由时一贫如洗。

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2025-03-27

3月27日¶

3月27日 ¶