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2025-05-10

5月10日

Reading for Today:
今日读经：

  • 1 Samuel 22:1–23:29
  • 撒母耳记上 22:1–23:29
  • Psalm 59:6-17
  • 诗篇 59:6-17
  • Proverbs 16:1-2
  • 箴言 16:1-2
  • John 1:1-28
  • 约翰福音 1:1-28

Notes:
注解：

1 Samuel 22:1 cave of Adullam. A cave near Adullam was David's refuge. Adullam, which may mean "refuge," was located in the western foothills of Judah (Josh. 15:33), about 17 miles southwest of Jerusalem and 10 miles southeast of Gath. See titles of Psalms 57 and 142, which could possibly refer to 1 Samuel 24:3. brothers and all his father's house. David's family members went down from Bethlehem to join David in Adullam, a journey of about 12 miles.
撒母耳记上 22:1 亚杜兰洞。 亚杜兰附近的洞穴是大卫的避难所。亚杜兰可能意为"避难所"，位于犹大西部山麓（书15:33），在耶路撒冷西南约17英里，迦特东南约10英里处。参见诗篇57篇和142篇的标题，这可能指的是撒母耳记上24:3。哥哥和父亲的全家。 大卫的家人从伯利恒下来与大卫会合，路程约12英里。

John 1:12 as many as received Him…to those who believe in His name. The second phrase describes the first. To receive Him who is the Word of God means to acknowledge His claims, place one's faith in Him, and thereby yield allegiance to Him. gave. The term emphasizes the grace of God involved in the gift of salvation (Eph. 2:8–10). the right. Those who receive Jesus, the Word, receive full authority to claim the exalted title of "God's children." His name. Denotes the character of the person himself.
约翰福音 1:12 凡接待他的...就是信他名的人。 第二句描述第一句。接待他这位神的道，意味着承认他的宣称，将信心放在他身上，从而向他表明忠诚。赐。 这个词强调神在救恩恩赐中的恩典（弗2:8-10）。权柄。 那些接待耶稣，就是道的人，领受了完全的权柄，可以宣称那尊贵的称号"神的儿女"。他的名。 表示这个人本身的品格。

John 1:14 the Word became flesh. While Christ as God was uncreated and eternal, the word "became" emphasizes Christ's taking on humanity (see Heb. 1:1–3; 2:14–18).This reality is surely the most profound ever because it indicates that the Infinite became finite; the Eternal was conformed to time; the Invisible became visible; the supernatural One reduced Himself to the natural. In the Incarnation, however, the Word did not cease to be God but became God in human flesh, i.e., undiminished Deity in human form as a man (1 Tim. 3:16). dwelt. Meaning "to pitch a tabernacle," or "live in a tent." The term recalls the Old Testament tabernacle where God met with Israel before the temple was constructed (Ex. 25:8). It was called the "tabernacle of meeting" (Ex. 33:7) where "the LORD spoke to Moses face to face, as a man speaks to his friend" (Ex. 33:11). In the New Testament, God chose to dwell among His people in a far more personal way through becoming a man. In the Old Testament, when the tabernacle was completed, God's Shekinah presence filled the entire structure (Ex. 40:34; 1 Kin. 8:10). When the Word became flesh, the glorious presence of Deity was embodied in Him (Col. 2:9).
约翰福音 1:14 道成了肉身。 基督作为神是非受造的和永恒的，而"成了"一词强调基督取了人性（参见来1:1-3；2:14-18）。这个事实无疑是最深刻的，因为它表明无限变为有限；永恒受限于时间；看不见的变为可见的；超自然者降为自然。然而，在道成肉身中，道并没有停止成为神，而是成为有人身体的神，即在人的形式中完全的神性（提前3:16）。住在我们中间。 意为"搭建帐幕"或"住在帐幕里"。这个词让人回想起旧约的会幕，在建造圣殿之前，神在那里与以色列人相会（出25:8）。它被称为"会幕"（出33:7），在那里"耶和华与摩西面对面说话，好像人与朋友说话一般"（出33:11）。在新约中，神选择通过成为人，以更加个人化的方式住在他的子民中间。在旧约中，当会幕建成时，神的荣光充满了整个建筑（出40:34；王上8:10）。当道成肉身时，神荣耀的同在体现在他身上（西2:9）。

DAY 10: Note the powerful words loaded into John 1:1.
第10天：注意约翰福音1:1中包含的有力词语。

"In the beginning." In contrast to 1 John 1:1 where John used a similar phrase ("from the beginning") to refer to the starting point of Jesus' ministry and gospel preaching, this phrase parallels Genesis 1:1 where the same phrase is used. John used the phrase in an absolute sense to refer to the beginning of the time-space-material universe. "Was." The verb highlights the eternal preexistence of the Word, i.e., Jesus Christ. Before the universe began, the Second Person of the Trinity always existed; i.e., He always was (see 8:58). This word is used in contrast with the verb "was made" (or "were made") in v. 3, which indicate a beginning in time. Because of John's theme that Jesus Christ is the eternal God, the Second Person of the Trinity, he did not include a genealogy as Matthew and Luke did. In terms of Jesus' humanity, He had a human genealogy; but in terms of His deity, He has no genealogy.
"太初"。与约翰一书1:1中约翰使用的类似短语（"从起初所有的"）不同，那里指的是耶稣事工和福音传讲的起点，这个短语与创世记1:1中使用的相同短语平行。约翰以绝对的意义使用这个短语，指向时空物质宇宙的开始。"有"。这个动词强调道，即耶稣基督的永恒先存性。在宇宙开始之前，三位一体的第二位格一直存在；即他一直都在（参见8:58）。这个词与第3节中的"成了"（或"被造"）动词形成对比，后者表示时间上的开始。因为约翰的主题是耶稣基督是永恒的神，三位一体的第二位格，所以他没有像马太和路加那样包含家谱。就耶稣的人性而言，他有人类家谱；但就他的神性而言，他没有家谱。

"The Word." John borrowed the use of the term "Word" not only from the vocabulary of the Old Testament but also from Greek philosophy, in which the term was essentially impersonal, signifying the rational principle of "divine reason," "mind," or even "wisdom." John, however, imbued the term entirely with Old Testament and Christian meaning (e.g., Gen. 1:3 where God's Word brought the world into being; Pss. 33:6; 107:20; Prov. 8:27 where God's Word is His powerful self-expression in creation, wisdom, revelation, and salvation) and made it refer to a person, i.e., Jesus Christ. Greek philosophical usage, therefore, is not the exclusive background of John's thought. Strategically, the term "Word" serves as a bridge-word to reach not only Jews but also the unsaved Greeks. John chose this concept because both Jews and Greeks were familiar with it.
"道"。约翰借用"道"这个词，不仅源自旧约词汇，也来自希腊哲学，在希腊哲学中，这个词本质上是非人格化的，表示"神圣理性"、"心智"甚至"智慧"的理性原则。然而，约翰完全赋予这个词以旧约和基督教的意义（例如，创1:3中神的话使世界成形；诗33:6；107:20；箴8:27中，神的话是他在创造、智慧、启示和救恩中大能的自我表达），并使之指向一个人，即耶稣基督。因此，希腊哲学的用法并非约翰思想的唯一背景。从策略上讲，"道"这个词作为桥梁词，不仅能够接触犹太人，也能接触未得救的希腊人。约翰选择这个概念是因为犹太人和希腊人都熟悉它。

"The Word was with God." The Word, as the Second Person of the Trinity, was in intimate fellowship with God the Father throughout all eternity. Yet, although the Word enjoyed the splendors of heaven and eternity with the Father (Is. 6:1–13; see 12:41; 17:5), He willingly gave up His heavenly status, taking the form of a man, and became subject to the death of the cross (Phil. 2:6–8). "Was God." The Greek construction emphasizes that the Word had all the essence or attributes of Deity, i.e., Jesus the Messiah was fully God (Col. 2:9). Even in His incarnation when He emptied Himself, He did not cease to be God but took on a genuine human nature/body and voluntarily refrained from the independent exercise of the attributes of Deity.
"道与神同在"。道，作为三位一体的第二位格，在全部永恒中与父神有亲密的团契。然而，尽管道与父同享天上的荣耀和永恒（赛6:1-13；参见12:41；17:5），他甘愿放弃天上的地位，取了人的形象，且顺服至死，甚至是十字架的死（腓2:6-8）。"道就是神"。希腊文结构强调道拥有神性的一切本质或属性，即耶稣这位弥赛亚完全是神（西2:9）。即使在他道成肉身、自我倒空时，他也没有停止成为神，而是取了真实的人性/身体，并自愿放弃独立行使神性的属性。

From The MacArthur Daily Bible Copyright © 2003. Used by permission of Thomas Nelson Bibles, a division of Thomas Nelson, Inc, Nashville, TN 37214, www.thomasnelson.com.

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