2025-04-26

4月26日 ¶

Reading for Today: 今日读经：

Judges 17:1–19:30
士师记 17:1–19:30
Psalm 51:7-11
诗篇 51:7-11
Proverbs 14:33-35
箴言 14:33-35
Luke 18:24-43
路加福音 18:24-43

Notes: 注解：

Judges 19:22 perverted men. Literally, "sons of Belial," i.e., worthless men, who desired to commit sodomy against the Levite. The phrase elsewhere is used for idolaters (Deut. 13:13), neglecters of the poor (Deut. 15:9), drunks (1 Sam. 1:16), immoral people (1 Sam. 2:12), and rebels against the civil authority (2 Sam. 20:1; Prov. 19:28). "Belial" can be traced to the false god Baal and is also a term for yoke (they cast off the yoke of decency) and a term for entangling or injuring. It is used in the New Testament of Satan (2 Cor. 6:15). 士师记 19:22 匪徒。 原文为"彼列之子"，即无赖之徒，想要与利未人行鸡奸。这个词在其他经文中用来指拜偶像的人（申命记13:13），忽视穷人的人（申命记15:9），醉酒的人（撒母耳记上1:16），不道德的人（撒母耳记上2:12），以及反抗民事权威的人（撒母耳记下20:1；箴言19:28）。"彼列"可追溯到假神巴力，也是轭的代称（他们摆脱了道德的约束），还意味着纠缠或伤害。在新约中，这个词被用来指撒但（哥林多后书6:15）。

Judges 19:25 the man took his concubine...to them. This is unthinkable weakness and cowardice for any man, especially a priest of God. Apparently he even slept through the night or stayed in bed out of fear, since he didn't see her again until he awakened and prepared to leave (see vv. 27, 28). 士师记 19:25 那人把他的妾...交给他们。 这对任何男人来说都是难以想象的软弱和怯懦，尤其是作为神的祭司。显然他甚至因恐惧而整夜熟睡或留在床上，因为直到他醒来准备离开时才再次见到她（参见第27，28节）。

Proverbs 14:33 is made known. Wisdom is quietly preserved in the heart of the wise for the time of proper use, while fools are eager to blurt out their folly (see 12:23; 13:16; 15:2, 14). 箴言 14:33 显而易见。 智慧安静地保存在智者心中，等候适当时机使用，而愚昧人则急于脱口而出他们的愚昧（参见12:23；13:16；15:2，14）。

Psalm 51:7 hyssop. Old Testament priests used hyssop, a leafy plant, to sprinkle blood or water on a person being ceremonially cleansed from defilements such as leprosy or touching a dead body (see Lev. 14:6ff.; Num. 19:16–19). Here hyssop is a figure for David's longing to be spiritually cleansed from his moral defilement. In forgiveness, God washes away sin (see Ps. 103:12; Is. 1:16; Mic. 7:19). 诗篇 51:7 牛膝草。 旧约的祭司使用牛膝草，一种多叶植物，将血或水洒在仪式上洁净那些被玷污的人，如患麻风病或触摸死尸的人（参见利未记14:6及其后；民数记19:16-19）。在此，牛膝草是大卫渴望从道德污秽中得到灵里洁净的象征。在赦免中，神洗去罪恶（参见诗篇103:12；以赛亚书1:16；弥迦书7:19）。

DAY 26: What did the anointing of the Holy Spirit mean in the Old Testament? 第26天：圣灵的恩膏在旧约中意味着什么？

Old Testament Israel had mediators who stood between God and His people. To empower the Old Testament mediators, the Holy Spirit gave special administrative ability to carry out the management of the nation and military skills which enabled them to defeat the theocracy's enemies. The Lord first anointed Moses with this ministry of the Spirit, and then in a truly dramatic scene, took some of this ministry of the Spirit and shared it with the 70 elders. Thus they were enabled to help Moses administer Israel (Num. 11:17–25). 旧约时期的以色列有中保站在神与祂的百姓之间。为赋予旧约中保力量，圣灵赐予特殊的行政能力以管理国家，也赐予军事技能使他们能够击败神权政体的敌人。主首先用这圣灵的职事膏抹摩西，然后在一个戏剧性的场景中，取了这圣灵职事的一部分，分给七十位长老。因此他们得以帮助摩西治理以色列（民数记11:17-25）。

Also Joshua (Deut. 34:9), the judges (Judg. 3:10; 6:34), and the kings of united Israel and the southern kingdom were anointed with this special ministry of the Spirit. When the Spirit of the Lord came upon King Saul, for example, he was in effect given "another heart" (1 Sam.10:6–10). This does not mean that he was regenerated at this point in his life, but that he was given skills to be a king. Later the theocratic anointing was taken from Saul and given to David (1 Sam. 16:1–14). Saul, from that time on, became a totally incapable leader. 约书亚（申命记34:9），士师们（士师记3:10；6:34），以及统一以色列和南国的君王们也都被膏抹了这种圣灵的特殊职事。例如，当耶和华的灵临到扫罗王时，他实际上被赐予"另一个心"（撒母耳记上10:6-10）。这并不意味着他在生命中的那一刻重生了，而是他被赐予作王的技能。后来，这神权的恩膏从扫罗身上被夺去，赐给了大卫（撒母耳记上16:1-14）。从那时起，扫罗变成了一个完全无能的领袖。

King David no doubt had this special ministry of the Spirit in mind in his prayer of repentance in Psalm 51. He was not afraid of losing his salvation when he prayed, "Do not take Your Holy Spirit from me" (Ps. 51:11), but rather was concerned that God would remove this spiritual wisdom and administrative skill from him. David had earlier seen such the tragedy in the life of Saul when that king of Israel lost the anointing of the Holy Spirit. David was thus pleading with God not to remove His hand of guidance. 大卫王在诗篇51篇的悔改祷告中无疑想到了这种圣灵的特殊职事。当他祷告"不要从我收回你的圣灵"（诗篇51:11）时，他并非害怕失去救恩，而是担心神会从他身上收回这属灵的智慧和行政技能。大卫早先目睹了以色列王扫罗失去圣灵恩膏的悲剧。因此，大卫恳求神不要收回祂引导的手。

King Solomon also perceived his youthful inabilities at the beginning of his reign and requested God to give him special wisdom in administering Israel. God was greatly pleased with this request and granted an extra measure to the young man (1 Kin. 3:7–12, 28; 4:29–34). Although the Old Testament is silent in this regard about the kings who succeeded Solomon, the theocratic anointing of the Spirit likely came on all the descendants of David in connection with the Davidic Covenant. 所罗门王在他统治初期也意识到自己年轻时的无能，请求神赐给他治理以色列的特殊智慧。神对这个请求非常喜悦，并赐给这个年轻人额外的智慧（列王记上3:7-12，28；4:29-34）。虽然旧约对所罗门之后的诸王在这方面记载寥寥，但圣灵的神权恩膏很可能降临在与大卫之约相关的大卫所有后裔身上。

When the theocracy went out of existence as Judah was carried away into captivity and the last Davidic king was disempowered, the theocratic anointing was no longer given (Ezek. 8–11). The kings of the northern tribes, on the other hand, being essentially apostate and not in the Davidic line, never had the benefit of this special ministry of the Spirit. 当犹大被掳，最后一位大卫王朝的王失去权力，神权政体不复存在时，神权的恩膏不再赐下（以西结书8-11章）。另一方面，北方各支派的君王们，本质上是背道的，不在大卫血脉中，从未得到这圣灵特殊职事的益处。

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2025-04-26

4月26日¶

4月26日 ¶