2025-05-11

5月11日 ¶

Reading for Today: 今日读经：

1 Samuel 24:1–25:44
撒母耳记上 24:1–25:44
Psalm 60:1-5
诗篇 60:1-5
Proverbs 16:3
箴言 16:3
John 1:29-51
约翰福音 1:29-51

Notes: 注解：

1 Samuel 24:4 the day of which the LORD said to you. David's men perhaps believed that God had providentially placed Saul in the same cave where they were hiding so David could kill the king. However, nothing revelatory had previously been said by the Lord that indicated He wanted David to lift a hand against Saul.
撒母耳记上 24:4 "耶和华对你说"的那日。 大卫的跟随者可能认为，神通过祂的旨意安排扫罗进入他们藏身的洞穴，目的是让大卫可以杀死这位王。然而，耶和华此前并未启示说祂希望大卫对扫罗动手。

1 Samuel 24:5 David's heart troubled him. David was able to cut off a piece of Saul's robe undetected. However, touching Saul's clothing was tantamount to touching his person, and David's conscience troubled him on this account.
撒母耳记上 24:5 大卫心中自责。 大卫能够悄悄割下扫罗外袍的一角而不被发现。然而，触碰扫罗的衣服等同于触犯他的本人，因此大卫的良心为此感到不安。

1 Samuel 24:6 LORD's anointed. David recognized that the Lord Himself had placed Saul into the kingship. Thus the judgment and removal of Saul had to be left to the Lord.
撒母耳记上 24:6 耶和华的受膏者。 大卫认识到是耶和华亲自立扫罗为王。因此，审判和废除扫罗的王位必须留给耶和华。

Proverbs 16:3 Commit. Literally, "roll upon" in the sense of both total trust (3:5,6) and submission to the will of God (Pss. 22:8; 37:5; 119:133). He will fulfill your righteous plans.
箴言 16:3 当将你的事交托。 字面意思是"卸给"或"倚靠"，含有完全信靠（3:5,6）和顺服神旨意（诗22:8；37:5；119:133）的意思。祂必成就你公义的计划。

John 1:41 Messiah. The term "Messiah" is a transliteration of a Hebrew or Aramaic verbal adjective that means "Anointed One." It comes from a verb that means "to anoint" someone as an action involved in consecrating that person to a particular office or function. While the term at first applied to the king of Israel ("the LORD's anointed," 1 Sam. 16:6), the high priest ("the anointed priest," Lev. 4:3) and, in one passage, the patriarchs ("My anointed ones," Ps. 105:15), the term eventually came to point above all to the prophesied "Coming One" or "Messiah" in His role as prophet, priest, and king. The term "Christ," a Greek word (verbal adjective) that comes from a verb meaning "to anoint," is used in translating the Hebrew term, so that the terms "Messiah" or "Christ" are titles and not personal names of Jesus.
约翰福音 1:41 弥赛亚。 "弥赛亚"一词是希伯来语或亚兰语动词形容词的音译，意为"受膏者"。它源于一个动词，意思是"膏抹"某人，作为使该人成圣担任特定职位或功能的行动。这个词最初用于以色列的君王（"耶和华的受膏者"，撒上16:6）、大祭司（"受膏的祭司"，利4:3），在一处经文中也用于族长们（"我的受膏者"，诗105:15），但最终这个词主要指向预言中的"那要来的"或"弥赛亚"，祂身兼先知、祭司和君王的角色。"基督"一词是希腊词（动词形容词），源于意为"膏抹"的动词，用于翻译希伯来语词汇，因此"弥赛亚"或"基督"是称号，而非耶稣的个人名字。

DAY 11: How did John the Baptist characterize Jesus Christ?
第十一天：施洗约翰如何描述耶稣基督？

John the Baptist's witness to Jesus in John 1 introduces a lengthy list of titles applied to Jesus: Lamb of God (vv. 29, 36), Rabbi (vv. 38, 49), Messiah/Christ (v. 41), Son of God (vv. 34, 49), King of Israel (v. 49), Son of Man (v. 51), and "Him of whom Moses in the law, and also the prophets, wrote" (v. 45).
施洗约翰在约翰福音第1章中为耶稣作的见证引入了一系列用于耶稣的称号：神的羔羊（29, 36节），拉比（38, 49节），弥赛亚/基督（41节），神的儿子（34, 49节），以色列的王（49节），人子（51节），以及"摩西在律法上所写的和众先知所记的那一位"（45节）。

In John 1:29, John the Baptist refers to Jesus as "The Lamb of God." The use of a lamb for sacrifice was very familiar to Jews. A lamb was used as a sacrifice during Passover (Ex. 12:1–36); a lamb was led to the slaughter in the prophecies of Isaiah (Is. 53:7); a lamb was offered in the daily sacrifices of Israel (Lev. 14:12–21; Heb. 10:5–7). John the Baptist used this expression as a reference to the ultimate sacrifice of Jesus on the cross to atone for the sins of the world, a theme which John the apostle carries throughout his writings (19:36; see Rev. 5:1–6; 7:17; 17:14) and that appears in other New Testament writings (e.g., 1 Pet. 1:19).
在约翰福音1:29中，施洗约翰称耶稣为"神的羔羊"。用羊羔作祭物对犹太人来说非常熟悉。逾越节期间用羊羔献祭（出12:1-36）；以赛亚的预言中羊羔被牵到宰杀之地（赛53:7）；以色列的日常祭祀中也献羊羔（利14:12-21；来10:5-7）。施洗约翰使用这个表达指向耶稣在十字架上的终极祭献，为世人的罪赎罪，这是使徒约翰在其著作中一贯强调的主题（19:36；另见启5:1-6；7:17；17:14），也出现在其他新约著作中（如彼前1:19）。

"Who takes away the sin of the world." In this context "world" has the connotation of humanity in general, not specifically every person. The use of the singular "sin" in conjunction with "of the world" indicates that Jesus' sacrifice for sin potentially reaches all human beings without distinction (1 John 2:2). John makes clear, however, that its efficacious effect is only for those who receive Christ (vv. 11, 12).
"除去世人罪孽的"。在这个上下文中，"世人"指的是整体的人类，而非特指每一个人。使用单数的"罪孽"与"世人的"连用表明耶稣为罪所献的祭潜在地触及所有人，不加区别（约一2:2）。然而，约翰明确指出，这一祭祀的有效果效只适用于那些接受基督的人（11,12节）。

John adds that "I saw the Spirit descending…upon Him" (v. 32). God had previously communicated to John that this sign was to indicate the promised Messiah (v. 33), so when John witnessed this act, he was able to identify the Messiah as Jesus (Matt. 3:16; Mark 1:10; Luke 3:22). "I have seen and testified that this is the Son of God" (v. 34). Although, in a limited sense, believers can be called "sons of God" (v. 12; Matt. 5:9; Rom.8:14), John uses this phrase with the full force as a title that points to the unique oneness and intimacy that Jesus sustains to the Father as "Son." The term carries the idea of the deity of Jesus as Messiah (v. 49; 5:16–30; 2 Sam. 7:14; Ps. 2:7; Heb. 1:1–9).
约翰还说："我曾看见圣灵...降在他身上"（32节）。神之前曾告诉约翰，这个征兆将表明所应许的弥赛亚（33节），因此当约翰见证这一幕时，他能够确认耶稣就是弥赛亚（太3:16；可1:10；路3:22）。"我看见了，就证明这是神的儿子"（34节）。虽然在有限的意义上，信徒可被称为"神的儿子"（12节；太5:9；罗8:14），但约翰使用这一短语时带有完全的称号含义，指向耶稣作为"儿子"与父神之间独特的合一与亲密关系。这个词承载了耶稣作为弥赛亚的神性观念（49节；5:16-30；撒下7:14；诗2:7；来1:1-9）。

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2025-05-11

5月11日¶

5月11日 ¶