2025-05-27

5月27日 ¶

Reading for Today: 今日读经：

1 Kings 1:1–2:46
列王记上 1:1–2:46
Psalm 68:11-14
诗篇 68:11-14
Proverbs 17:7-9
箴言 17:7-9
John 9:24-41
约翰福音 9:24-41

Notes: 注解：

1 Kings 1:5 Adonijah. Adonijah was the fourth son of David (2 Sam. 3:4) and probably the oldest living son, since Amnon (2 Sam. 13:28,29) and Absalom (2 Sam. 18:14,15) had been killed, and Chileab apparently died in his youth, since there is no mention of him beyond his birth. As David's oldest surviving heir, Adonijah attempted to claim the kingship. chariots and horsemen. Like Absalom (2 Sam. 15:1), Adonijah sought to confirm and support his claim to kingship by raising a small army. 列王记上 1:5 亚多尼雅。 亚多尼雅是大卫第四个儿子（撒下3:4），很可能是尚在世的长子，因为暗嫩（撒下13:28-29）和押沙龙（撒下18:14-15）都已被杀，基利押显然在年轻时就死了，因为除了出生记录外再无提及。作为大卫尚存的长子，亚多尼雅企图夺取王位。车马。 如同押沙龙（撒下15:1），亚多尼雅通过组建小型军队来确认和支持他对王位的声称。

1 Kings 1:13 Did you not…swear…? This oath was given privately (unrecorded in Scripture) by David, perhaps to both Nathan and Bathsheba. Solomon's choice by the Lord was implicit in his name Jedidiah, meaning "loved by the Lord" (2 Sam. 12:24,25) and explicit in David's declaration to Solomon (1 Chr. 22:6–13). 列王记上 1:13 你不是……起誓……吗？ 这个誓言是大卫私下所立的（圣经未记录），可能是对拿单和拔示巴所立。耶和华对所罗门的拣选在他的名字"耶底底亚"中暗示，意思是"耶和华所爱的"（撒下12:24-25），在大卫对所罗门的宣告中明确表达（代上22:6-13）。

1 Kings 2:4 His word. The unconditional Davidic covenant was made by God with David in 2 Samuel 7:4–17 and confirmed to Solomon in 1 Kings 9:5, promising the perpetuation of the Davidic dynasty over Israel. If your sons take heed to their way. David declared that the king's obedience to the Law of Moses was a necessary condition for the fulfillment of divine promise. The Book of Kings demonstrates that none of the descendants of David remained faithful to God's law; none of them met the conditions for the fulfillment of the divine promise. Rather, David's words provided a basis for explaining the Exile. Thus, the ultimate and final King of Israel would appear at a later, undesignated time. 列王记上 2:4 他的话。 神在撒母耳记下7:4-17与大卫立了无条件的大卫之约，并在列王记上9:5向所罗门确认，应许大卫王朝在以色列永续。你的子孙若谨慎自己的道路。 大卫宣告王对摩西律法的顺服是神应许得以成就的必要条件。列王记书卷显明大卫的后裔没有一个持守神的律法；他们都未能满足神应许成就的条件。反倒是大卫的话为解释被掳提供了根据。因此，以色列最终的真正君王将在以后某个未定的时间出现。

John 9:35 Do you believe…? Jesus invited the man to put his trust in Him as the One who revealed God to man. Jesus placed great emphasis on public acknowledgment of who He was and confession of faith in Him (Matt. 10:32; Luke 12:8). Son of God. This should be Son of Man (see 1:51; 3:13, 14; 5:27; 6:27, 53, 62; 8:28). 约翰福音 9:35 你信……吗？ 耶稣邀请这人信靠他为向人启示神的那一位。耶稣非常强调公开承认他的身份和对他的信心告白（太10:32；路12:8）。神的儿子。 这里应为人子（参见1:51；3:13-14；5:27；6:27，53，62；8:28）。

John 9:41 your sin remains. Jesus had particular reference to the sin of unbelief and rejection of Him as Messiah and Son of God. If they knew their lostness and darkness and cried out for spiritual light, they would no longer be guilty of the sin of unbelief in Christ. But satisfied that their darkness was light and continuing in rejection of Christ, their sin remained. 约翰福音 9:41 你们的罪还在。 耶稣特别指向不信和拒绝他为弥赛亚、神儿子的罪。如果他们知道自己的失丧和黑暗，呼求属灵的光照，他们就不再有不信基督的罪。但既然他们满足于将黑暗当作光明，继续拒绝基督，他们的罪就仍然存在。

DAY 27: How did the simple logic of the healed man outwit the religious authorities? 第二十七天：被医治之人的简单逻辑如何胜过宗教领袖？

In John 9, the religious authorites wanted the man to own up and admit the truth that Jesus was a sinner because He violated their traditions and threatened their influence (see Josh.7:19). "Give God the glory! We know that this Man is a sinner" (v. 24). Enough unanimity existed among the religious authorities to conclude that Jesus was a sinner (8:46). Because of this already predetermined opinion, they refused to accept any of the testimony that a miracle had actually taken place. 在约翰福音第9章中，宗教领袖要这人承认耶稣是罪人这一"真理"，因为耶稣违背了他们的传统，威胁了他们的影响力（参见书7:19）。"你该将荣耀归给神，我们知道这人是个罪人"（第24节）。宗教领袖中有足够的一致意见认定耶稣是罪人（8:46）。由于这种已经预设的观点，他们拒绝接受任何关于神迹确实发生的见证。

In order to forcefully emphasize their hypocrisy, the healed man resorted to biting sarcasm when he suggested they desired to be Jesus' disciples (v. 27). 为了有力地强调他们的虚伪，被医治的人在暗示他们想要作耶稣门徒时使用了尖锐的讽刺（第27节）。

"You are His disciple, but we are Moses' disciples" (v. 28). At this point, the meeting degenerated into a shouting match of insults. The healed man's wit had exposed the bias of his inquisitors. As far as the authorities were concerned, the conflict between Jesus and Moses was irreconcilable. If the healed man defended Jesus, then such defense could only mean that he was Jesus' disciple. "你是他的门徒，我们是摩西的门徒"（第28节）。此时，这场会面演变成了互相辱骂的叫嚣。被医治之人的机智暴露了审问者的偏见。在领袖看来，耶稣与摩西之间的冲突是不可调和的。如果被医治的人为耶稣辩护，那么这种辩护只能意味着他是耶稣的门徒。

In vv. 30–33, the healed man demonstrated more spiritual insight and common sense than all of the religious authorities combined who sat in judgment of Jesus and him. His penetrating wit focused in on their intractable unbelief. His logic was that such an extraordinary miracle could only indicate that Jesus was from God, for the Jews believed that God responds in proportion to the righteousness of the one praying (Job 27:9; 35:13; Pss. 66:18; 109:7; Prov. 15:29; Is. 1:15; see 14:13,14; 16:23–27; 1 John 3:21,22). The greatness of the miracle could only indicate that Jesus was actually from God. 在第30-33节中，被医治的人显示出比所有审判耶稣和他的宗教领袖更多的属灵洞察力和常识。他敏锐的机智针对他们顽固的不信。他的逻辑是，如此非凡的神迹只能表明耶稣是从神而来的，因为犹太人相信神会按照祷告者的义行作相应回应（伯27:9；35:13；诗66:18；109:7；箴15:29；赛1:15；参见14:13-14；16:23-27；约一3:21-22）。神迹的伟大只能表明耶稣确实是从神而来的。

"You were completely born in sins, and are you teaching us?" (v. 34). The Pharisees were incensed with the man, and their anger prevented them from seeing the penetrating insight that the uneducated healed man had demonstrated. The phrase also revealed their ignorance of Scripture, for the Old Testament indicated that the coming messianic age would be evidenced by restoration of sight to the blind (Is. 29:18; 35:5; 42:7;Matt. 11:4, 5; Luke 4:18, 19). "你全然生在罪孽中，还要教训我们吗？"（第34节）。法利赛人对这人大怒，他们的愤怒使他们看不见这个未受教育的被医治之人所展现的深刻洞察力。这话也暴露了他们对圣经的无知，因为旧约表明即将来临的弥赛亚时代的证据之一是瞎子得看见（赛29:18；35:5；42:7；太11:4-5；路4:18-19）。

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2025-05-27

5月27日¶

5月27日 ¶