2025-05-13

May 13 ¶

Reading for Today:
今日读经：

1 Samuel 28:1-25
撒母耳记上 28:1-25
Psalm 61:1-4
诗篇 61:1-4
Proverbs 16:6
箴言 16:6
John 3:1-18
约翰福音 3:1-18

Notes:
注解：

1 Samuel 28:3 mediums and the spiritists. By divine law, they were banned from Israel (Deut. 18:11), and Israel was not to be defiled by them (Lev. 19:31). Turning to them was tantamount to playing the harlot and would result in God setting His face against the person and cutting him off from among His people (Lev. 20:6). Mediums and spiritists were to be put to death by stoning (Lev. 20:27). Even Saul understood this and had previously dealt with the issue (v. 9).
撒母耳记上 28:3 交鬼的和行巫术的。 依照神的律法，这些人在以色列中是被禁止的（申命记 18:11），以色列也不可因他们玷污自己（利未记 19:31）。求问他们如同行邪淫，会导致神向那人变脸，把他从民中剪除（利未记 20:6）。交鬼的和行巫术的要被石头打死（利未记 20:27）。即使扫罗也明白这一点，并曾处理过这个问题（第9节）。

1 Samuel 28:12 the woman saw Samuel. Though questions have arisen as to the nature of Samuel's appearance, the text clearly indicates that Samuel, not an apparition, was evident to the eyes of the medium. God miraculously permitted the actual spirit of Samuel to speak (vv. 16–19). Because she understood her inability to raise the dead in this manner, she immediately knew 1) that it must have been by the power of God and 2) that her disguised inquirer must be Saul.
撒母耳记上 28:12 妇人看见撒母耳。 虽然关于撒母耳显现的性质有许多疑问，但经文清楚表明，交鬼的妇人所看见的是撒母耳本人，而非幻影。神奇妙地允许撒母耳的灵说话（第16-19节）。因她明白自己无法以这种方式使死人复活，她立即知道：1）这一定是神的能力所为，2）她那装扮的求问者一定是扫罗。

John 3:15 eternal life. This is the first of 10 references to "eternal life" in John's Gospel. The same Greek word is translated 8 times as "everlasting life." The two expressions appear in the New Testament nearly 50 times. Eternal life refers not only to eternal quantity but divine quality of life. It means literally "life of the age to come" and refers therefore to resurrection and heavenly existence in perfect glory and holiness. This life for believers in the Lord Jesus is experienced before heaven is reached. This "eternal life" is in essence nothing less than participation in the eternal life of the Living Word, Jesus Christ. It is the life of God in every believer, yet not fully manifest until the resurrection (Rom. 8:19–23; Phil. 3:20, 21).
约翰福音 3:15 永生。 这是约翰福音中首次提到"永生"，共出现10次。同一希腊词在新约中有8次被译为"永远的生命"。这两个表达在新约中共出现近50次。永生不仅指生命的永恒长度，也指神圣的生命品质。它字面意思是"来世的生命"，因此指的是在完全荣耀和圣洁中的复活和天上的存在。信主耶稣的人在进入天堂前就已经体验到这生命。这"永生"本质上是参与永活之道耶稣基督的永恒生命。这是神在每个信徒里面的生命，虽然要到复活时才完全显明（罗马书 8:19-23；腓立比书 3:20, 21）。

John 3:16 For God so loved the world. The Son's mission is bound up in the supreme love of God for the evil, sinful "world" of humanity (see 6:32, 51;12:47) that is in rebellion against Him. The word "so" emphasizes the intensity or greatness of His love. The Father gave His unique and beloved Son to die on behalf of sinful men (2 Cor. 5:21).
约翰福音 3:16 神爱世人。 子的使命与神对罪恶、悖逆"世人"（参见 6:32, 51; 12:47）的至高之爱紧密相连。"甚至"一词强调了他爱的深度或伟大。父将他独特且挚爱的儿子赐下，为罪人死（哥林多后书 5:21）。

DAY 13: What does it mean to be "born again"?
第十三天：重生是什么意思？

In John 3:3,Jesus answered a question that Nicodemus does not even ask. He read Nicodemus's heart and came to the very core of his problem, i.e., the need for spiritual transformation or regeneration produced by the Holy Spirit. He tells Nicodemus that he must be "born again." The phrase literally means "born from above." New birth is an act of God whereby eternal life is imparted to the believer (2 Cor. 5:17; Titus 3:5; 1 Pet. 1:3; 1 John 2:29; 3:9; 4:7; 5:1, 4, 18). Chapter 1:12, 13 indicates that "born again" also carries the idea "to become children of God" through trust in the name of the incarnate Word.
在约翰福音3:3中，耶稣回答了尼哥底母甚至没有问的问题。他看透了尼哥底母的心，直指他问题的核心，即需要圣灵产生的属灵变化或重生。他告诉尼哥底母，他必须"重生"。这个词语字面意思是"从上头生"。重生是神的作为，借此将永生赐给信徒（哥林多后书 5:17；提多书 3:5；彼得前书 1:3；约翰一书 2:29；3:9；4:7；5:1, 4, 18）。第1章12, 13节表明"重生"也包含了通过信道成肉身之道的名而"成为神的儿女"的意思。

Unless one is born again, he "cannot see the kingdom of God." In context, this is primarily a reference to participation in the millennial kingdom at the end of the age, fervently anticipated by the Pharisees and other Jews. Since the Pharisees were supernaturalists, they naturally and eagerly expected the coming of the prophesied resurrection of the saints and institution of the messianic kingdom (Is. 11:1–16; Dan. 12:2). Their problem was that they thought that mere physical lineage and keeping of religious externals qualified them for entrance into the kingdom rather than the needed spiritual transformation which Jesus emphasized (see 8:33–39;Gal. 6:15). The coming of the kingdom at the end of the age can be described as the "regeneration" of the world (Matt. 19:28), but regeneration of the individual is required before the end of the world in order to enter the kingdom.
人若不重生，就"不能见神的国"。在上下文中，这主要是指参与世代末了的千年国度，这是法利赛人和其他犹太人热切期待的。由于法利赛人相信超自然，他们自然而热切地期待预言中的圣徒复活和弥赛亚国度的建立（以赛亚书 11:1-16；但以理书 12:2）。他们的问题在于，他们认为仅凭血统和遵守宗教外表就有资格进入神的国，而不是耶稣所强调的属灵变化（参见 8:33-39；加拉太书 6:15）。世代末了国度的到来可以被描述为世界的"更新"（马太福音 19:28），但个人的重生必须在世界末了之前发生，才能进入神的国。

Restating it, Jesus said that one must be "born of water and the Spirit" (v. 5). Jesus referred not to literal water here but to the need for "cleansing" (Ezek. 36:24–27). When water is used figuratively in the Old Testament, it consistently refers to renewal or spiritual cleansing, especially when used in conjunction with "spirit" (Num. 19:17–19; Ps. 51:9, 10; Is. 32:15; 44:3–5; 55:1–3; Jer. 2:13; Joel 2:28, 29). Thus, Jesus made reference to the spiritual washing or purification of the soul, accomplished by the Holy Spirit through the Word of God at the moment of salvation (Eph. 5:26; Titus 3:5), required for belonging to His kingdom.
重申这一点，耶稣说人必须"从水和圣灵生"（第5节）。这里耶稣指的不是字面意义上的水，而是"洁净"的需要（以西结书 36:24-27）。在旧约中，当水被象征性地使用时，它始终指向更新或属灵的洁净，尤其是当与"灵"一起使用时（民数记 19:17-19；诗篇 51:9, 10；以赛亚书 32:15；44:3-5；55:1-3；耶利米书 2:13；约珥书 2:28, 29）。因此，耶稣指的是灵魂的属灵洗涤或洁净，这是圣灵在救恩时刻借着神的道所成就的（以弗所书 5:26；提多书 3:5），是属于他国度的必要条件。

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2025-05-13

May 13¶

May 13 ¶