2025-06-09

Reading for Today:
今日读经：

2 Kings 5:1–6:33
列王纪下 5:1–6:33
Psalm 72:1-7
诗篇 72:1-7
Proverbs 18:10-11
箴言 18:10-11
John 18:1-18
约翰福音 18:1-18

Notes:
注解：

2 Kings 5:17 two mule-loads of earth. In the ancient Near East, it was thought that a god could be worshiped only on the soil of the nation to which he was bound. Therefore, Naaman wanted a load of Israelite soil on which to make burnt offerings and sacrifices to the Lord when he returned to Damascus. This request confirmed how Naaman had changed—whereas he had previously disparaged Israel’s river, now he wanted to take a pile of Israel’s soil to Damascus.
列王纪下 5:17 两骡子驮的土。 在古代近东地区，人们认为神只能在与自己国家相关的土地上被敬拜。因此，乃缦想带些以色列的土回大马士革，好在那上面向耶和华献燔祭和祭物。这一请求证明了乃缦的转变——他曾经轻视以色列的河水，如今却想把以色列的泥土带到大马士革。

2 Kings 5:27 leprosy…shall cling to you. Gehazi’s greed had cast a shadow over the integrity of Elisha’s prophetic office. This made him no better in the people’s thinking than Israel’s false prophets, who prophesied for material gain, the very thing he wanted to avoid (vv. 15, 16). Gehazi’s act betrayed a lack of faith in the Lord’s ability to provide. As a result, Elisha condemned Gehazi and his descendants to suffer Naaman’s skin disease forever. The punishment was a twist for Gehazi, who had gone to take something from Naaman (v. 20), but what he received was Naaman’s disease.
列王纪下 5:27 大麻风……必沾染你。 基哈西的贪婪玷污了以利沙先知身份的纯正，这使他在人们心里，和那些为利说预言的假先知没有区别（参15、16节），而这正是以利沙极力避免的事。基哈西的行为也表明他不信靠神的供应。结果，以利沙判他和他的后代要永远担当乃缦的大麻风。这惩罚很反讽——基哈西本想从乃缦那里得好处（20节），结果却得了乃缦的病。

2 Kings 6:5 iron…borrowed. Iron was expensive and relatively rare in Israel at that time, and the student-prophet was very poor. The ax head was loaned to the prophet since he could not have afforded it on his own and would have had no means to reimburse the owner for it.
列王纪下 6:5 铁……是借的。 当时铁在以色列很稀有且昂贵。这位先知门徒家境贫穷，斧头是借来的，因为他自己买不起，也无力赔偿失落的斧头。

John 18:4–8 Whom are you seeking? By twice asking that question (vv. 4,7), to which they replied, “Jesus of Nazareth” (vv. 5,7), Jesus was forcing them to acknowledge that they had no authority to take His disciples. In fact, He demanded that they let the disciples go (v. 8). The force of His demand was established by the power of His words. When He spoke, “I am He” (v. 6), a designation He had used before to declare Himself God (8:28, 58; 6:35; 8:12; 10:7, 9, 11, 14; 11:25; 14:6; 15:1, 5), they were jolted backward and to the ground (v. 6). This power display and the authoritative demand not to take the disciples was of immense significance, as the next verse indicates.
约翰福音 18:4–8 你们找谁？ 耶稣两次问这个问题（4、7节），他们都回答“拿撒勒人耶稣”（5、7节），这是耶稣要他们承认：他们没有权柄带走祂的门徒。实际上，耶稣要求他们放门徒走（8节）。祂说话的权柄带出强烈的力量。当祂说“我就是”（6节）时，这是祂曾用来表明自己为神的称呼（8:28、58；6:35；8:12；10:7、9、11、14；11:25；14:6；15:1、5），众人就倒退跌倒在地上（6节）。祂如此彰显大能，并且坚决要求不可带走门徒，具有极其重大的意义，如下节所述。

John 18:13 Annas first. Annas held the high priesthood office from A.D. 6–15 when Valerius Gratus, Pilate’s predecessor, removed him from office. In spite of this, Annas continued to wield influence over the office, most likely because he was still regarded as the true high priest and also because no fewer than 5 of his sons, and his son-in-law Caiaphas, held the office at one time or another. Two trials occurred: one Jewish and one Roman. The Jewish phase began with the informal examination by Annas (vv. 12–14, 19–23), probably giving time for the members of the Sanhedrin to hurriedly gather together. A session before the Sanhedrin was next (Matt. 26:57–68) at which consensus was reached to send Jesus to Pilate (Matt. 27:1, 2). The Roman phase began with a first examination before Pilate (vv. 28–38a; Matt. 27:11–14) and then Herod Antipas (“that fox”—Luke 13:32) interrogated Him (Luke 23:6–12). Lastly, Jesus appeared again before Pilate (vv. 38b–19:16; Matt. 27:15–31).
约翰福音 18:13 先带到亚那面前。 亚那在公元6-15年任大祭司，后被彼拉多前任行省长格拉都废黜。尽管如此，亚那依然在大祭司职务上有极大影响力，因为他仍被视为真正的大祭司，而且他的五个儿子和女婿该亚法后来也都曾任大祭司。耶稣受了两次审判：一次是犹太人的，一次是罗马人的。犹太人阶段从亚那的非正式审问开始（12-14、19-23节），这大概给公会成员争取时间临时聚集。接着是在公会的正式审判（太26:57-68），最终一致决定把耶稣送给彼拉多（太27:1、2）。罗马人的审判从在彼拉多前受第一次审问开始（28-38a节；太27:11-14），然后希律·安提帕（“那只狐狸”——路13:32）又审问耶稣（路23:6-12）。最后耶稣又回到彼拉多面前（38b-19:16节；太27:15-31）。

DAY 9: Who was Naaman, and what does he teach us about obedience to God?
第九天：乃缦是谁？他关于顺服神教导了我们什么？

In 2 Kings 5:1, four phrases describe the importance of Naaman: 1) he was the supreme commander of the army of Syria as indicated by the term “commander,” used of an army’s highest ranking officer (Gen. 21:22; 1 Sam. 12:9; 1 Chr. 27:34); 2) he was a great man, a man of high social standing and prominence; 3) he was an honorable man in the eyes of his master, a man highly regarded by the king of Syria because of the military victories he had won; and 4) he was a mighty man of valor, a term used in the Old Testament for both a man of great wealth (Ruth 2:1) and a courageous warrior (Judg. 6:12; 11:1). Severely mitigating against all of this was the fact that he suffered from leprosy, a serious skin disease (v. 27). Naaman’s military success was attributable to the God of Israel, who is sovereign over all the nations (Is. 10:13; Amos 9:7).
在列王纪下5:1，中有四个短语描述了乃缦的重要性：1）他是亚兰王军队的元帅，这一称呼用来指军队中最高级别的指挥官（创21:22；撒上12:9；代上27:34）；2）他是“大元帅”，社会地位极高，极受尊荣；3）他在主人的眼中为尊贵，是因曾多次打胜仗而深得亚兰王器重的人；4）他是大能的勇士，这个词在旧约既可用于大富有者（得2:1），也指英勇的战士（士6:12；11:1）。然而，这一切荣耀都被他患大麻风（27节）这一严重皮肤病所黯淡。乃缦的战功，其实是出于以色列的神——这位掌管万国的主（赛10:13；摩9:7）。

Because of his personal greatness (v. 1), his huge gift of ten talents of silver, six thousand shekels of gold (about 750 pounds of silver and 150 pounds of gold in v. 5), and diplomatic letter (v. 6), Naaman expected that Elisha would “surely come out to me” (v.11). He expected personal attention to his need. However, Elisha did not even go out to meet him. Instead, he sent his instructions for healing through a messenger (v. 10). Naaman was angry because he anticipated a personal cleansing ceremony from the prophet himself. Besides, if Naaman needed to wash in a river, two Syrian rivers were superior to the muddy Jordan. However, it was obedience to God’s word that was the issue, not the quality of the water.
因为他自己显赫的身份（1节）、丰厚的礼物——十他连得银子和六千舍客勒金子（约合750磅银子、150磅金子，5节），以及亚兰王亲笔的国书（6节），乃缦期望以利沙“必出来见我”（11节），给予他特别的关注。然而，以利沙竟不出门迎见他，只是差人传话医治的步骤（10节）。乃缦因此动怒，他原以为先知会亲自为他举行洁净仪式。此外，即便要洗河里，亚兰国的两条河都比泥泞的约旦河好。但问题的关键不在水质，而在是否顺从神的话。

Fortunately, Naaman had a servant who pointed out to him that he had been willing to do anything, no matter how hard, to be cured. He should be even more willing, therefore, to do something as easy as washing in a muddy river. Naaman’s healing restored his flesh to that “of a little child” (v. 14). Upon his healing, Naaman returned from the Jordan River to Elisha’s house in Samaria to give confession of his new belief: “there is no God…except in Israel” (v. 15).
所幸，乃缦有仆人提醒他：既然他肯为医治不惜一切，做再难的事也愿意，何妨做这区区洗澡的小事？乃缦顺从之后，他的肉就复原，好像小孩子的肉（14节）。于是他回到撒玛利亚，以利沙家中，公开承认自己新得的信仰：“除了以色列之外，普天下没有神！”（15节）。

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