2025-05-01

5月1日 ¶

Reading for Today: 今日读经：

1 Samuel 4:1–5:12
撒母耳记上 4:1–5:12
Psalm 54:1-7
诗篇 54:1-7
Proverbs 15:12-13
箴言 15:12-13
Luke 21:1-19
路加福音 21:1-19

Notes: 注解：

1 Samuel 4:4 dwells between the cherubim. A repeated phrase used to describe the Lord (see 2 Sam. 6:2; 2 Kin. 19:15; 1 Chr. 13:6; Ps. 80:1; 99:1; Is. 37:16). It spoke of His sovereign majesty. Hophni and Phinehas. These were the two wicked sons of Eli (2:12–17, 27–37), of whom it was said that they "did not know the LORD" (2:12). The fact that they were mentioned together recalls the prophecy that they would die together (2:34).
撒母耳记上 4:4 坐在二基路伯中间。 这是形容耶和华的常用短语（参见撒下6:2；王下19:15；代上13:6；诗80:1；99:1；赛37:16）。它表达了神的至高威严。何弗尼和非尼哈。 这两人是以利的恶儿子（2:12-17，27-37），经上说他们"不认识耶和华"（2:12）。他们一同被提到使人想起预言他们将同日而死（2:34）。

1 Samuel 4:11 the ark of God was captured. In spite of their hopes to manipulate God into giving them the victory, Israel was defeated and the ark fell into the hands of the Philistines. The view of having the ark of God being equivalent to having control of God, possessed both by Israel and then the Philistines, is to be contrasted with the power and providence of God in the remaining narrative.
撒母耳记上 4:11 神的约柜被掳去。 尽管以色列人希望借操纵神来获取胜利，他们仍然战败，约柜落入非利士人手中。无论是以色列人还是非利士人，都认为拥有神的约柜就等同于控制神，这种观念与接下来的叙述中所显明神的大能和护理形成鲜明对比。

1 Samuel 4:21 Ichabod…The glory has departed. Due primarily to the loss of the ark, the symbol of God's presence, Phinehas's wife names her child Ichabod, meaning either "Where is the glory?" or "no glory." To the Hebrew, "glory" was often used to refer to God's presence; hence, the text means "Where is God?" The word "departed" carries the idea of having gone into exile. Thus, to the people of Israel, the capturing of the ark was a symbol that God had gone into exile. Although this was the mind-set of Israel, the text narrative will reveal that God was present, even when He disciplined His people.
撒母耳记上 4:21 以迦博...荣耀离开以色列了。 主要因为约柜的失去，这神同在的象征，非尼哈的妻子给她的孩子取名以迦博，意为"荣耀在哪里？"或"无荣耀"。对希伯来人来说，"荣耀"常用来指神的同在；因此，经文表达的是"神在哪里？"。"离开"一词带有流亡的含义。对以色列人而言，约柜被掳是神已流亡的象征。虽然这是以色列的想法，但接下来的叙述会显明，即使在神管教祂的百姓时，祂仍然同在。

Psalm 54:1 by Your name. In the ancient world, a person's name was essentially the person himself. Here, God's name includes His covenant protection. vindicate. David requests that God will execute justice for him, as in a court trial when a defendant is declared not guilty.
诗篇 54:1 借你的名。 在古代世界，一个人的名实际上就是这个人自己。在此，神的名包含了祂的约中保护。伸冤。 大卫请求神为他执行公义，如同在法庭审判中宣告被告无罪。

Luke 21:1 the treasury. Thirteen chests with funnel-shaped openings stood in the court of the women. Each was labeled for a specific use, and donations were given accordingly.
路加福音 21:1 库。 妇女院中有十三个漏斗形开口的奉献箱。每个都标明了特定用途，人们据此奉献。

Luke 21:5 donations. Wealthy people gave gifts of gold sculpture, golden plaques, and other treasures to the temple. Herod had donated a golden vine with clusters of golden grapes nearly 6 feet tall. The gifts were displayed on the walls and suspended in the portico. They constituted an unimaginable collection of wealth. All of these riches were looted by the Romans when the temple was destroyed (v. 6).
路加福音 21:5 供物。 富人们向圣殿捐赠金雕塑、金牌匾和其他珍宝。希律捐赠了一棵金葡萄树，其葡萄串高达近6英尺。这些礼物陈列在墙上或悬挂在廊柱间。它们构成了一个难以想象的财富收藏。当圣殿被毁时，所有这些财宝都被罗马人抢掠一空（第6节）。

DAY 1: Contrast the pagan god of the Philistines and the living God.
第1天：比较非利士人的异教神明与永生神。

In Judges 5:2, Dagon is mentioned. Ugaritic literature identifies this deity as a god of grain or vegetation, whose image had the lower body of a fish and upper body of a man. Dagon seems to have been the leader of the Philistine pantheon (Judg. 16:23) and is noted to be the father of Baal. The placing of the ark of God in the temple of Dagon was supposed to be a sign of Dagon's power and Yahweh's inferiority, a visual representation that the god of the Philistines was victorious over the God of the Hebrews.
在士师记5:2中，提到了大衮。乌加列文献将这位神明描述为谷物或植物之神，其形象是下半身为鱼，上半身为人。大衮似乎是非利士众神的首领（士16:23），并被认为是巴力的父亲。将神的约柜安置在大衮庙中，本意是表明大衮的能力和耶和华的低下地位，视觉上展示非利士人的神战胜了希伯来人的神。

The next morning the Philistines found Dagon had "fallen on its face" (1 Sam. 5:3). Ironically, God Himself overturned the supposed supremacy of Dagon by having Dagon fallen over, as if paying homage to the Lord. The same thing happened the next morning, but this time the "head…hands were broken off" (v.4). The first display of God's authority over Dagon was not perceived. God's second display of authority, the cutting off of Dagon's head and hands, was a common sign that the enemy was dead (Judg. 7:25; 8:6; 1 Sam.17:54; 31:9; 2 Sam. 4:12), and was to be understood as God's divine judgment on the false idol. Because the head and hands of Dagon fell on the threshold, superstition developed that it was cursed; therefore, the Philistines would not tread on it (v. 5).
第二天早晨，非利士人发现大衮"仆倒在地"（撒上5:3）。具有讽刺意味的是，神亲自推翻了大衮所谓的至高地位，使大衮倒下，仿佛向耶和华俯伏敬拜。第二天早晨同样的事再次发生，但这次"头...和手都在门槛上折断"（第4节）。神对大衮的第一次权威展示并未被察觉。神第二次展示权威，砍下大衮的头和手，是敌人已死的常见标志（士7:25；8:6；撒上17:54；31:9；撒下4:12），应理解为神对假神像的神圣审判。因大衮的头和手掉在门槛上，形成迷信认为门槛被咒诅；所以，非利士人不踏在门槛上（第5节）。

In contrast to the hands of Dagon being cut off, symbolizing his helplessness against the power of Yahweh, the Lord was pictured to be actively involved in judging the Philistines. "The hand of the LORD was heavy" on the people (v. 6). The imagery of God's hand is found throughout the ark narrative (4:8; 5:6, 7, 9, 11; 6:3, 5, 9). It has been suggested that "tumors" refers to the sores or boils caused by an epidemic of the bubonic plague carried by rats (6:4, 5). The spread of the disease and its deadly effect (5:6, 9, 12; 6:11, 17) make this a likely view.
与大衮的手被砍断象征他在耶和华权能面前的无能相比，耶和华被描述为积极审判非利士人。"耶和华的手重重加在"百姓身上（第6节）。神之手的形象贯穿整个约柜叙事（4:8；5:6，7，9，11；6:3，5，9）。有人认为"疮"指的是由老鼠传播的腺鼠疫引起的疮或疖（6:4，5）。疾病的蔓延和致命效果（5:6，9，12；6:11，17）使这一观点很可能成立。

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2025-05-01

5月1日¶

5月1日 ¶