Skip to content

2025-05-15

5月15日

Reading for Today:
今日读经：

  • 2 Samuel 1:1–2:32
  • 撒母耳记下 1:1–2:32
  • Psalm 62:1-4
  • 诗篇 62:1-4
  • Proverbs 16:10-12
  • 箴言 16:10-12
  • John 4:1-30
  • 约翰福音 4:1-30

Notes:
注解：

2 Samuel 1:19 The beauty of Israel. Literally, the gazelle or antelope of Israel, the chosen symbol of youthful elegance and symmetry, most likely referring to Jonathan. Thus, the song began and ended with Saul's noble son (vv. 25,26). high places. These were open-air worship sites generally established at high elevations. In this case, the high place was Mt. Gilboa, where Saul had died. How the mighty have fallen! They were not only Israel's slain "beauty," but Saul and Jonathan were mighty men who had fallen in battle. This phrase is repeated as a refrain in vv. 25 and 27.
撒母耳记下 1:19 以色列的荣美。 直译为以色列的羚羊或瞪羚，是青春优雅和匀称的象征，很可能指的是约拿单。因此，这首诗歌以扫罗尊贵的儿子开始和结束（25-26节）。山冈之上。 这些是一般建立在高处的露天敬拜场所。在这种情况下，高处指的是基利波山，扫罗就是在那里死的。勇士何竟仆倒！ 他们不仅是以色列被杀的"荣美"，扫罗和约拿单还是在战场上倒下的勇士。这句话在25节和27节中被重复作为副歌。

2 Samuel 2:4 anointed David king. David had already been privately anointed king by Samuel (1 Sam. 16:3). This anointing recognized his rule in the southern area of Judah. Later he would be anointed as king over all Israel (2 Sam.5:3).men of Jabesh Gilead. Jabesh, a city of Israel east of the Jordan, demonstrated its loyalty to Saul by giving him a proper burial (1 Sam. 31:11–13).
撒母耳记下 2:4 膏立大卫作王。 大卫已经被撒母耳私下膏立为王（撒上16:3）。这次膏立承认他在犹大南部地区的统治。后来他将被膏立为全以色列的王（撒下5:3）。基列雅比人。 雅比是约旦河东的以色列城市，他们通过给扫罗适当的埋葬表明了对扫罗的忠诚（撒上31:11-13）。

John 4:4 Samaria. When the nation of Israel split politically after Solomon's rule, King Omri named the capital of the northern kingdom of Israel "Samaria" (1 Kin. 16:24). The name eventually referred to the entire district and sometimes to the entire northern kingdom, which had been taken captive (capital, Samaria) by Assyria in 722 B.C. (2 Kin. 17:1–6). While Assyria led most of the populace of the 10 northern tribes away (into the region which today is northern Iraq), it left a sizable population of Jews in the northern Samaritan region and transported many non-Jews into Samaria. These groups intermingled to form a mixed race through intermarriage. Eventually tension developed between the Jews who returned from captivity and the Samaritans. The Samaritans withdrew from the worship of Yahweh at Jerusalem and established their worship at Mt. Gerizim in Samaria (vv. 20–22). Samaritans regarded only the Pentateuch as authoritative. As a result of this history, Jews repudiated Samaritans and considered them heretical. Intense ethnic and cultural tensions raged historically between the two groups so that both avoided contact as much as possible (v. 9; Ezra 4:1–24; Neh. 4:1–6; Luke 10:25–37).
约翰福音 4:4 撒玛利亚。 在所罗门统治后以色列国家政治分裂时，暗利王将以色列北国的首都命名为"撒玛利亚"（王上16:24）。这个名字最终指代整个地区，有时也指全北国，北国（首都撒玛利亚）在公元前722年被亚述掳走（王下17:1-6）。虽然亚述将10个北方支派的大部分人口带走（到今天的伊拉克北部地区），但它在北方撒玛利亚地区留下了相当数量的犹太人，并将许多非犹太人迁移到撒玛利亚。这些群体通过通婚混合成为混合种族。最终，从被掳归回的犹太人与撒玛利亚人之间产生了紧张关系。撒玛利亚人退出了在耶路撒冷对耶和华的敬拜，在撒玛利亚的基利心山建立了他们的敬拜（20-22节）。撒玛利亚人只将摩西五经视为权威。由于这段历史，犹太人否定撒玛利亚人，认为他们是异端。两个群体之间历来存在激烈的种族和文化紧张关系，因此双方尽可能避免接触（第9节；拉4:1-24；尼4:1-6；路10:25-37）。

John 4:10 living water. The Old Testament is the background for this term, which has important metaphorical significance. In Jeremiah 2:13, Yahweh decries the disobedient Jews for rejecting Him, the "fountain of living waters." The Old Testament prophets looked forward to a time when "living waters shall flow from Jerusalem" (Zech. 14:8; Ezek. 47:9). The Old Testament metaphor spoke of the knowledge of God and His grace which provides cleansing, spiritual life, and the transforming power of the Holy Spirit (Is. 1:16–18; 12:3; 44:3; Ezek. 36:25–27). John applies these themes to Jesus Christ as the living water which is symbolic of eternal life mediated by the Holy Spirit from Him (v. 14; 6:35; 7:37–39). Jesus used the woman's need for physical water to sustain life in this arid region in order to serve as an object lesson for her need for spiritual transformation.
约翰福音 4:10 活水。 旧约是这个具有重要隐喻意义的术语的背景。在耶利米书2:13中，耶和华谴责不顺服的犹太人拒绝他，这"活水的泉源"。旧约先知期待"活水要从耶路撒冷流出"的时候（亚14:8；结47:9）。旧约的隐喻谈到对神的认识和他的恩典，这恩典提供洁净、属灵生命和圣灵转变的能力（赛1:16-18；12:3；44:3；结36:25-27）。约翰将这些主题应用于耶稣基督，将他作为活水，象征由圣灵所传递的永生（第14节；6:35；7:37-39）。耶稣利用这位妇人在这干旱地区维持生命所需的物质水，作为她需要属灵转变的一个实例教训。

DAY 15: What aspect of worship toward God is absolutely essential? 第十五天：向神敬拜的哪个方面是绝对必要的？

In His conversation with the Samaritan woman in John 4:24, Jesus reminded her that "God is Spirit." This verse represents the classical statement on the nature of God as Spirit. The phrase means that God is invisible (Col. 1:15; 1 Tim. 1:17; Heb. 11:27) as opposed to the physical or material nature of man (1:18; 3:6).The word order of this phrase puts an emphasis on "Spirit," and the statement is essentially emphatic. Man could never comprehend the invisible God unless He revealed Himself, as He did in Scripture and the Incarnation.
在约翰福音4:24与撒玛利亚妇人的对话中，耶稣提醒她"神是个灵"。这节经文代表了关于神作为灵的本质的经典陈述。这个短语意味着神是看不见的（西1:15；提前1:17；来11:27），与人的物质或物理本质相对（1:18；3:6）。这个短语的词序强调"灵"，这个陈述本质上是强调性的。人永远无法理解那看不见的神，除非他启示自己，正如他在圣经和道成肉身中所做的那样。

"Must worship." Jesus is not speaking of a desirable element in worship but that which is absolutely necessary. "In spirit and truth." The word "spirit" does not refer to the Holy Spirit but to the human spirit. Jesus' point here is that a person must worship not simply by external conformity to religious rituals and places (outwardly) but inwardly ("in spirit") with the proper heart attitude. The reference to "truth" refers to worship of God consistent with the revealed Scripture and centered on the "Word made flesh" who ultimately revealed His Father (14:6).
"必须敬拜。"耶稣说的不是敬拜中可取的元素，而是绝对必要的元素。"用心灵和诚实。"这里的"心灵"一词不是指圣灵，而是指人的灵。耶稣在这里的观点是，一个人必须敬拜，不仅仅是外在地遵循宗教仪式和地点，而是要内在地（"用心灵"）带着适当的心态。对"诚实"的引用指的是与已启示的圣经一致并以最终启示他父亲的"道成肉身"为中心的对神的敬拜（14:6）。

The Samaritans also anticipated Messiah's coming. The Samaritan woman responded, pushing toward the future." I who speak to you am He"—Jesus forthrightly declared Himself to be Messiah, though His habit was to avoid such declarations to His own Jewish people, who had such crassly political and militaristic views regarding Messiah (10:24;Mark 9:41).The "He" in this translation is not in the original Greek for Jesus literally said "I who speak to you am." The usage of "I am" is reminiscent of 8:58. This claim constitutes the main point of the story regarding the Samaritan woman, upon which all worship is centered.
撒玛利亚人也期待弥赛亚的到来。撒玛利亚妇人回应，向着未来推进。"这和你说话的就是他"——耶稣直率地宣称自己是弥赛亚，尽管他习惯于避免向自己的犹太人民作出这样的宣告，因为他们对弥赛亚持有如此粗俗的政治和军事观点（10:24；可9:41）。在这个翻译中的"他"在希腊原文中并不存在，因为耶稣字面上说的是"这和你说话的我就是"。"我就是"的用法让人想起8:58。这一声明构成了关于撒玛利亚妇人故事的主要观点，所有的敬拜都以此为中心。

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.

Additional Resources