2025-05-23

5月23日 ¶

Reading for Today: 今日读经：

2 Samuel 17:1–18:33
撒母耳记下 17:1–18:33
Psalm 66:16-20
诗篇 66:16-20
Proverbs 16:31-32
箴言 16:31-32
John 7:28-53
约翰福音 7:28-53

Notes: 注解：

2 Samuel 17:7–13 Providentially, the Lord took control of the situation through the counsel of Hushai (15:32) who advised Absalom in such a way as to give David time to prepare for war with Absalom. Hushai's plan seemed best to the elders. It had two features: 1) the need for an army larger than 12,000 (v. 1), so that Absalom would not lose, and 2) the king leading the army into battle (an appeal to Absalom's arrogance).
撒母耳记下 17:7–13 按神的旨意，耶和华借着户筛（15:32）的计谋控制了局势，他以这样的方式劝告押沙龙，给大卫争取了准备与押沙龙作战的时间。长老们认为户筛的计谋更好。这计谋有两个特点：1）需要一支超过12,000人的军队（第1节），这样押沙龙就不会失败，2）王亲自率军出战（迎合了押沙龙的骄傲）。

2 Samuel 17:14 the LORD had purposed. The text notes that Ahithophel's advice was rejected by Absalom because the Lord had determined to defeat the rebellion of Absalom, as prayed for by David (15:31). God's providence was controlling all the intrigues among the usurper's counselors.
撒母耳记下 17:14"因为耶和华定意"。 经文指出，押沙龙拒绝了亚希多弗的计谋，因为耶和华已定意要败坏押沙龙的谋反，正如大卫所祷告的（15:31）。神的护理掌管着篡位者谋士们之间的所有谋略。

2 Samuel 18:33 my son. Repeated 5 times in this verse, David lamented the death of Absalom, his son (19:5). In spite of all the harm that Absalom had caused, David was preoccupied with his personal loss in a melancholy way that seems to be consistent with his weakness as a father. It was an unwarranted zeal for such a worthless son and a warning about the pitiful results of sin.
撒母耳记下 18:33"我儿"。 在这节经文中重复了5次，大卫为他儿子押沙龙的死哀哭（19:5）。尽管押沙龙造成了诸多伤害，大卫却忧伤地沉浸在个人丧子之痛中，这似乎反映了他作为父亲的软弱。这是对如此悖逆之子的过度怜爱，也警示我们罪所带来的可悲后果。

John 7:31 many…believed. Divided conviction existed among the people regarding Jesus. While some wanted to seize Him, a small remnant of genuine believers existed among the crowds. The question here anticipates a negative answer, i.e., the Messiah could do no greater kinds of miracles than those Jesus had done.
约翰福音 7:31"众人中间有好些信他的"。 人们对耶稣的看法存在分歧。虽然有些人想要捉拿他，但在人群中仍有少数真正的信徒。这里的问题预期一个否定的答案，即弥赛亚所行的神迹不会比耶稣所行的更大。

John 7:37–52 This section catalogues the different reactions of people to Jesus' claims. These reactions have become universal patterns for reactions to Him through the ages. This section may be divided into the claim of Christ (vv. 37–39) and the reactions to Christ (vv. 40–52). The reactions may be subdivided into 5 sections: 1) the reaction of the convinced (vv. 40,41a); 2) the reaction of the contrary (vv. 41b,42); 3) the reaction of the hostile (vv. 43, 44); 4) the rejection of the confused (vv. 45, 46); and 5) the reaction of the religious authorities (vv. 47–52).
约翰福音 7:37–52 这一段列举了人们对耶稣宣称的不同反应。这些反应成为了历代人对他反应的普遍模式。这一段可分为基督的宣告（37-39节）和对基督的反应（40-52节）。这些反应可进一步分为5部分：1）信服者的反应（40,41a节）；2）反对者的反应（41b,42节）；3）敌对者的反应（43,44节）；4）困惑者的反应（45,46节）；和5）宗教领袖的反应（47-52节）。

DAY 23: What does the "living water" have to do with Jesus?
第23天：「活水」与耶稣有什么关系？

A tradition grew up in the few centuries before Jesus that on the 7 days of the Feast of Tabernacles, a golden container filled with water from the pool of Siloam was carried in procession by the high priest back to the temple. As the procession came to the Watergate on the south side of the inner temple court, 3 trumpet blasts were made to mark the joy of the occasion and the people recited Isaiah 12:3, "With joy you will draw water from the wells of salvation." At the temple, while onlookers watched, the priests would march around the altar with the water container while the temple choir sang the Hallel (Pss. 113–118).The water was offered in sacrifice to God at the time of the morning sacrifice. The use of the water symbolized the blessing of adequate rainfall for crops.
在耶稣之前的几个世纪里，形成了这样一个传统：在住棚节的七天中，大祭司会手捧盛满西罗亚池水的金器，列队回到圣殿。当队伍到达内院南侧的水门时，会吹响三次号角表示欢庆，人们诵读以赛亚书12:3，"你们必从救恩的泉源欢然取水。"在圣殿里，众人观看时，祭司们拿着水器绕祭坛而行，同时圣殿诗班唱着哈利路诗篇（诗篇113-118篇）。这水在早晨献祭时献给神。用水象征着丰沛雨水对庄稼的祝福。

In John 7:37, Jesus used this event as an object lesson and opportunity to make a very public invitation on the last day of the feast for His people to accept Him as the living water. His words recall Isaiah 55:1. "If anyone thirsts, let him come to Me and drink." These 3 words summarize the gospel invitation. A recognition of need leads to an approach to the source of provision, followed by receiving what is needed. The thirsty, needy soul feels the craving to come to the Savior and drink, i.e., receive the salvation that He offers.
在约翰福音7:37中，耶稣以这一仪式为实物教材，借住棚节的最后一天公开邀请他的百姓接受他作为活水。他的话让人想起以赛亚书55:1。"人若渴了，可以到我这里来喝。"这三个词概括了福音的邀请。对需要的认识引导人接近供应的源头，然后接受所需的一切。口渴、有需要的灵魂渴望来到救主面前喝水，即接受他所提供的救恩。

"Out of his heart will flow rivers of living water" (v. 38).The water-pouring rite was also associated within Jewish tradition as a foreshadowing of the eschatological rivers of living water foreseen in Ezekiel 47:1–9 and Zechariah 13:1.The significance of Jesus' invitation centers in the fact that He was the fulfillment of all the Feast of Tabernacles anticipated, i.e., He was the One who provided the living water that gives eternal life to man (4:10, 11). By this "He spoke concerning the Spirit" (v. 39). The impartation of the Holy Spirit is the source of spiritual and eternal life.
"从他腹中要流出活水的江河来"（38节）。在犹太传统中，浇水仪式也被视为以西结书47:1-9和撒迦利亚书13:1所预见的末世活水江河的预表。耶稣邀请的重要性在于他是住棚节所期待的一切的应验，即他是那位提供赐人永生之活水的那一位（4:10,11）。因此"他这话是指着信他之人要受圣灵说的"（39节）。圣灵的赐予是属灵和永恒生命的源泉。

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2025-05-23

5月23日¶

5月23日 ¶