2025-06-10
June 10¶
Reading for Today:
今日读经：
- 2 Kings 7:1–8:29
- 列王纪下 7:1–8:29
- Psalm 72:8-16
- 诗篇 72:8-16
- Proverbs 18:12-13
- 箴言 18:12-13
- John 18:19-40
- 约翰福音 18:19-40
Notes:
注解：
2 Kings 7:6 the Hittites and…Egyptians. Sometime before the arrival of the lepers, the Lord had made the Syrians hear the terrifying sound of a huge army approaching. They thought the Israelite king had hired two massive foreign armies to attack them. The Hittites were descendants of the once-great Hittite Empire who lived in small groups across northern Syria (1 Kin. 10:29). Egypt was in decline at this time, but its army would still have represented a great danger to the Syrians.
列王纪下 7:6 赫人……埃及人的军兵 在麻风病人到达之前，耶和华使亚兰人听见一大军压境的可怕声音。他们以为以色列王雇用了两支庞大的外族军队来攻打他们。赫人是昔日强大赫人帝国的后裔，散居在叙利亚北部各地（参王上10:29）。埃及当时正值衰落，但其军队对亚兰人来说仍是极大的威胁。
2 Kings 8:10 recover…die. Ben-Hadad wanted to know whether or not he would recover from his present illness. In response, Elisha affirmed two interrelated things: 1) Ben-Hadad would be restored to health; his present sickness would not be the means of his death. 2) Ben-Hadad would surely die by some other means.
列王纪下 8:10 痊愈……必定要死 便哈达想知道自己是否能从当前的疾病中痊愈。以利沙的回答包含两个相关的事实：一，便哈达的病会好，这场疾病不会成为他死因；二，便哈达必定还会以其他方式死去。
2 Kings 8:11 he was ashamed. With a fixed gaze, Elisha stared at Hazael because it had been revealed to him what Hazael would do, including the murder of Ben-Hadad (v. 15). Hazael was embarrassed, knowing that Elisha knew of his plan to assassinate the Syrian king.
列王纪下 8:11 他就惭愧 以利沙定睛看哈薛，因为神已向他启示哈薛将要做的事，包括杀害便哈达（15节）。哈薛感到羞愧，因为他知道以利沙已洞悉他谋害亚兰王的计划。
Psalm 72:10 Tarshish…Seba. Countries near and far which brought tribute to Solomon (1 Kin. 4:21; 10:1, 23, 24; Is. 60:4–7; Jer. 6:20). Tarshish is probably in Spain; Sheba, a kingdom in southern Arabia (modern Yemen); and Seba, a North African nation.
诗篇 72:10 他施……示巴人的君王 这些近处和远方的国家都向所罗门进贡（参王上4:21，10:1、23、24；赛60:4-7；耶6:20）。他施大概位于西班牙；示巴是阿拉伯南部（今也门）的一个王国；西巴则是非洲北部的国家。
John 18:36 My kingdom is not of this world. By this phrase, Jesus meant that His kingdom is not connected to earthly political and national entities, nor does it have its origin in the evil world system that is in rebellion against God. If His kingdom was of this world, He would have fought. The kingships of this world preserve themselves by fighting with force. Messiah’s kingdom does not originate in the efforts of man but with the Son of Man forcefully and decisively conquering sin in the lives of His people and someday conquering the evil world system at His Second Coming when He establishes the earthly form of His kingdom. His kingdom was no threat to the national identity of Israel or the political and military identity of Rome. It exists in the spiritual dimension until the end of the age (Rev.11:15).
约翰福音 18:36 我的国不属这世界 主耶稣这句话的意思是：祂的国度不属于地上的政治和民族范畴，也不是出自悖逆神的邪恶世界体制。如果祂的国属于世界，祂就会为之征战。世上的国度靠武力自保，但弥赛亚的国度不是靠人的努力建立，而是人子在祂子民生命中有力地胜过罪，并且在祂再来时彻底胜过世界体系，在地上设立祂的国度。祂的国度对以色列的民族认同、罗马的政治和军事实力都不成威胁。此国度直到世界的末了都只存在于属灵的领域（参启11:15）。
DAY 10: Why was the trial of Jesus conducted by the Romans rather than the Sanhedrin?
第十天：为什么耶稣的审判是由罗马人而非公会来执行？
Jesus was led from the trial before Caiaphas to the Praetorium in John 18:28.This was the headquarters of the commanding officer of the Roman military camp or the headquarters of the Roman military governor (i.e., Pilate). Pilate’s normal headquarters was in Caesarea, in the palace that Herod the Great had built for himself. However, Pilate and his predecessors made it a point to be in Jerusalem during the feasts in order to quell any riots. Jerusalem became his praetorium or headquarters. It was “early morning.” The word is ambiguous. Most likely, it refers to around 6:00 a.m. since many Roman officials began their day very early and finished by 10:00 or 11:00 a.m. Those who brought Jesus did not go into the Praetorium “lest they should be defiled.” Jewish oral law gives evidence that a Jew who entered the dwelling places of Gentiles became ceremonially unclean. Their remaining outside in the colonnade avoided that pollution. John loads this statement with great irony by noting the chief priests’ scrupulousness in the matter of ceremonial cleansing, when all the time they were incurring incomparably greater moral defilement by their proceedings against Jesus.
根据约翰福音18:28，耶稣从该亚法那里被带到衙门（彼拉多的官邸）。这是罗马军营的司令部，或罗马总督（彼拉多）的总部。彼拉多平时的驻地在该撒利亚，就是希律大帝为自己建造的宫殿。然而彼拉多及其前任在节期时会到耶路撒冷，以防暴乱，所以此时耶路撒冷成为他的“衙门”或总部。“清早”一词在原文中带有模糊性，但多半是指早上六点左右，因为罗马官员常常很早办公，到十点或十一点就下班了。带耶稣来的人却不进衙门，免得“沾染污秽”。犹太人的口传律法规定，犹太人进入外邦人的居所会成为不洁，为了避免这类污秽，他们只在游廊外等候。约翰特别指出，这正是强烈的讽刺——这些祭司对礼仪洁净如此讲究，却在审讯并定罪耶稣的过程中沾染了远远更大的道德污秽。
“What accusation…?” (v. 29). This question formally opened the Roman civil phase of proceedings against Jesus. The fact that Roman troops were used at the arrest proves that the Jewish authorities communicated something about this case to Pilate in advance. Although they most likely had expected Pilate to confirm their judgment against Jesus and order His death sentence, Pilate ordered instead a fresh hearing in his presence.
“你们告这人是为什么事呢？”（29节）这句话正式开启了耶稣案子的罗马司法阶段。耶稣被捕时调用罗马兵丁，说明犹太当局事先已通知彼拉多有关此案。虽然他们本以为彼拉多会照他们的意思判耶稣死刑，但彼拉多却要求亲自重新审理。
When Pilate told them to take Jesus back and try Him themselves, the Jews objected on the basis that “It is not lawful for us to put anyone to death” (v. 31). When Rome took over Judea and began direct rule through a prefect in A.D. 6, capital jurisdiction (i.e., the right to execute) was taken away from the Jews and given to the Roman governor. Capital punishment was the most jealously guarded of all the attributes in Roman provincial administration.
彼拉多让他们自己带回去按本族律法审问时，犹太人反对说：“我们没有权柄杀人”（31节）。自主后六年罗马设巡抚直接统治犹太，死刑的审判权（也就是处死人的权柄）被收回，仅由罗马总督掌管。在罗马各省治理中，死刑权是最严格保留的特权。
By a Roman crucifixion, it also fulfilled “the saying of Jesus” (v. 32) that He would die by being lifted up (3:14; 8:28; 12:32, 33). If the Jews had executed Him, it would have been by throwing Him down and stoning Him. But God providentially controlled all the political procedures to assure that, when sentence was finally passed, He would be crucified by the Romans and not stoned by the Jews, as was Stephen (Acts 7:59).
耶稣被罗马人钉十字架，也应验了祂的话（32节），即祂要被“举起来而死”（3:14，8:28，12:32-33）。若犹太人自己执行死刑，这行刑方式本该是推下悬崖、用石头打死。然而神掌权于一切政治流程，确保主耶稣最终是由罗马人钉十字架——而不是像司提反那样被犹太人用石头打死（徒7:59）。
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.
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