2025-05-24

5月24日 ¶

Reading for Today:
今日读经：

2 Samuel 19:1–20:26
撒母耳记下 19:1–20:26
Psalm 67:1-7
诗篇 67:1-7
Proverbs 16:33–17:1
箴言 16:33–17:1
John 8:1-27
约翰福音 8:1-27

Notes:
注解：

2 Samuel 19:7 not one will stay with you. Joab, who was the esteemed general of the army, was a dangerous person because of that power. He was also dangerous to David because he had disobeyed his command to spare Absalom and killed him with no remorse. When he warned David that he would be in deep trouble if he did not immediately express appreciation to his men for their victory, David knew he could be in serious danger.
撒母耳记下 19:7 必无一人与你同在。 约押作为备受尊敬的军队将领，因其权力而成为危险人物。他对大卫也构成危险，因为他违背了大卫饶恕押沙龙的命令，毫无悔意地杀了他。当他警告大卫若不立即向士兵们表达对胜利的感谢就会陷入严重麻烦时，大卫知道自己可能处于危险之中。

2 Samuel 19:13 Amasa…commander of the army…in place of Joab. David appointed Amasa commander of his army, hoping to secure the allegiance of those who had followed Amasa when he led Absalom's forces, especially those of Judah. This appointment did persuade the tribe of Judah to support David's return to thekingship (v. 14) and secured the animosity of Joab against Amasa for taking his position (20:8–10).
撒母耳记下 19:13 亚玛撒...元帅...代替约押。 大卫任命亚玛撒为军队统帅，希望赢得那些曾在押沙龙军中跟随亚玛撒之人的忠诚，尤其是犹大人。这一任命确实说服了犹大支派支持大卫重返王位（第14节），同时也导致约押因亚玛撒取代他的位置而对他怀恨在心（20:8-10）。

2 Samuel 20:11 one of Joab's men. Joab was reinstated as commander of David's army by his troops. It is a striking illustration of Joab's influence over the army that he could murder the commander whom David had chosen, a killing right before their eyes, and they would follow him unanimously as their leader in pursuit of Sheba.
撒母耳记下 20:11 约押的一个少年人。 约押被他的部队重新拥立为大卫军队的统帅。这鲜明地说明了约押对军队的影响力：他竟能在士兵们眼前谋杀大卫所选的统帅，而他们仍一致跟随他追击示巴。

Proverbs 16:33 lot. Casting lots was a method often used to reveal God's purposes in a matter (Josh. 14:1, 2; 1 Sam.14:38–43; 1 Chr. 25:8–31; Jon. 1:7; Acts 1:26). The high priest may have carried lots in his sacred vest, along with the Urim and Thummim (Ex. 28:30).
箴言 16:33 签。 掣签是一种常用来揭示神旨意的方法（书14:1、2；撒上14:38-43；代上25:8-31；拿1:7；徒1:26）。大祭司可能在圣衣中携带签，连同乌陵和土明（出28:30）。

John 8:24 if you do not believe. Jesus emphasized that the fatal, unforgivable, and eternal sin is failure to believe in Him as Messiah and Son of God. In truth, all other sins can be forgiven if this one is repented of. I am He. "He" is not part of the original statement. Jesus' words were not constructed normally but were influenced by Old Testament Hebrew usage. It is an absolute usage meaning "I AM" and has immense theological significance. The reference may be to both Exodus 3:14 where the Lord declared His name as "I AM" and to Isaiah 40–55 where the phrase "I am" occurs repeatedly (especially 43:10, 13, 25; 46:4; 48:12). In this, Jesus referred to Himself as the God (Yahweh—the LORD) of the Old Testament and directly claimed full Deity for Himself, prompting the Jews' question of v. 25.
约翰福音 8:24 你们若不信。 耶稣强调，致命的、不可饶恕的永恒之罪就是不信他为弥赛亚和神的儿子。实际上，若人悔改这一罪，其他一切罪都可得赦免。我是。 原文中没有"他"字。耶稣的话不是常规表达，而受旧约希伯来文用法影响。这是一种绝对用法，意为"我是"，具有重大神学意义。这可能指出埃及记3:14中耶和华宣告自己名为"我是"，也指以赛亚书40-55章中反复出现的"我是"（特别是43:10、13、25；46:4；48:12）。在此，耶稣称自己为旧约的神（耶和华），直接宣称自己完全的神性，这引发了犹太人在第25节的提问。

DAY 24: How is Jesus the light of the world?
第二十四天：耶稣如何成为世界的光？

In John 8:12–21,the word "again" indicates that Jesus spoke once more to the people at this same Feast of Tabernacles (7:2,10). While Jesus first used the water-drawing rite (7:37–39) as a metaphor to portray the ultimate spiritual truth of Himself as Messiah who fulfills all that the feast anticipated, He then turned to another rite that traditionally occurred at the feast: the lighting ceremony. During Tabernacles, 4 large lamps in the temple's court of women were lit and an exuberant nightly celebration took place under their light with people dancing through the night and holding burning torches in their hands while singing songs and praises. The Levitical orchestras also played.
在约翰福音8:12-21中，"又"一词表明耶稣在这同一住棚节（7:2,10）再次对百姓讲话。耶稣先用汲水仪式（7:37-39）作比喻，表明他自己作为弥赛亚成就了节期所预表的一切属灵真理；接着他又转向节期的另一传统仪式：点灯礼。住棚节期间，圣殿妇院的四盏大灯被点亮，人们在灯光下欢庆彻夜，手持火把跳舞，唱诗赞美。利未人的乐队也同时演奏。

Jesus took this opportunity of the lighting celebration to portray another spiritual analogy for the people: "I am the light of the world" (v. 12). This is the second "I AM" statement (6:35). John has already used the "light" metaphor for Jesus (1:4). Jesus' metaphor here is steeped in Old Testament allusions (Ex. 13:21,22; 14:19–25; Pss. 27:1; 119:105; Prov. 6:23; Ezek. 1:4,13,26–28; Hab. 3:3,4). The phrase highlights Jesus' role as Messiah and Son of God (Ps. 27:1; Mal. 4:2).The Old Testament indicates that the coming age of Messiah would be a time when the Lord would be a light for His people (Is. 60:19–22; see Rev. 21:23, 24), as well as for the whole earth (Is. 42:6; 49:6). Zechariah 14:5b–8 has an emphasis on God as the light of the world who gives living waters to His people. This latter passage probably formed the liturgical readings for the Feast of Tabernacles.
耶稣借此点灯庆典的机会向百姓展示另一个属灵比喻："我是世界的光"（第12节）。这是第二个"我是"的宣告（6:35）。约翰已经用"光"的比喻来形容耶稣（1:4）。耶稣在此使用的比喻充满旧约典故（出13:21、22；14:19-25；诗27:1；119:105；箴6:23；结1:4、13、26-28；哈3:3、4）。这句话突显了耶稣作为弥赛亚和神儿子的角色（诗27:1；玛4:2）。旧约表明，弥赛亚时代将是主成为他百姓之光（赛60:19-22；参启21:23、24），也是全地之光的时期（赛42:6；49:6）。撒迦利亚书14:5下-8强调神是赐给百姓活水的世界之光。后者很可能构成了住棚节的礼仪经文。

"He who follows Me shall not walk in darkness, but have the light of life." The word "follows" conveys the idea of someone who gives himself completely to the person followed. No half-hearted followers exist in Jesus' mind (Matt. 8:18–22; 10:38, 39). A veiled reference exists here to the Jews, following the pillar of cloud and fire that led them during the Exodus (Ex. 13:21).
"跟从我的，就不在黑暗里走，必要得着生命的光。"这里的"跟从"表达了一个人完全献身于所跟随之人的意思。在耶稣心中不存在半心半意的跟随者（太8:18-22；10:38、39）。这里隐含指向犹太人在出埃及时跟随引导他们的云柱和火柱（出13:21）。

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2025-05-24

5月24日¶

5月24日 ¶