2025-06-17

Reading for Today:
今日读经：

2 Kings 22:1–24:20
列王记下 22:1–24:20
Psalm 74:18-23
诗篇 74:18-23
Proverbs 19:3
箴言 19:3
Acts 2:22-47
使徒行传 2:22-47

Notes:
注解：

2 Kings 22:8 the Book of the Law. A scroll containing the Torah (the Pentateuch), the revelation of God through Moses to Israel (23:2; Deut. 28:61). Manasseh may have destroyed all the copies of God’s Law that were not hidden. This could have been the official copy laid beside the ark of the covenant in the Most Holy Place (Deut. 31:25, 26). It may have been removed from its place under Ahaz, Manasseh, or Amon (2 Chr. 35:3), but was found during repair work.
列王记下 22:8 律法书。 这是一卷包含妥拉（摩西五经）的书卷，是神通过摩西向以色列所启示的（23:2；申28:61）。玛拿西可能摧毁了所有未被隐藏的神律法的抄本。这本律法书或许就是官方存放在至圣所约柜旁的那本（申31:25-26）。它可能是在亚哈斯、玛拿西或亚们王的时候被移走（代下35:3），但在修殿时被重新发现。

2 Kings 23:25 no king like him. Of all the kings in David’s line, including David himself, no king more closely approximated the royal ideal of Deuteronomy 17:14–20 than Josiah (Matt. 22:37). Yet, even Josiah fell short of complete obedience because he had multiple wives (vv. 31, 36). However, even this righteous king could not turn away the Lord’s wrath because of Manasseh’s sin (vv. 26, 27).
列王记下 23:25 无王比他。 在大卫后裔中，包括大卫自己，没有哪位王像约西亚那样最符合申命记17:14-20中的王者理想（太22:37）。然而，约西亚也未能完全顺服，因为他娶了多位妻子（31, 36节）。尽管如此，这位义王也无法因自己的善行使耶和华转意，不发玛拿西所犯之罪的烈怒（26, 27节）。

2 Kings 24:1 Nebuchadnezzar. Nebuchadnezzar II was the son of Nabopolassar, king of Babylon from 626 to 605 B.C. As crown prince, Nebuchadnezzar had led his father’s army against Pharaoh Necho and the Egyptians at Carchemish on the Euphrates River in northern Syria (605 B.C.). By defeating the Egyptians, Babylon was established as the strongest nation in the ancient Near East. Egypt and its vassals, including Judah, became vassals of Babylon with this victory. Nebuchadnezzar followed up his victory at Carchemish by invading the land of Judah. Later, in 605 B.C., Nebuchadnezzar took some captives to Babylon, including Daniel and his friends (Dan. 1:1–3). Toward the end of 605 B.C., Nabopolassar died and Nebuchadnezzar succeeded him as king of Babylon, 3 years after Jehoiakim had taken the throne in Judah (Jer. 25:1).Nebuchadnezzar reigned from 605 to 562 B.C. three years. Nebuchadnezzar returned to the west in 604 B.C. and took tribute from all of the kings of the west, including Jehoiakim of Judah. Jehoiakim submitted to Babylonian rule from 604 to 602 B.C. In 602 B.C., Jehoiakim rebelled against Babylon, disregarding the advice of the prophet Jeremiah (Jer. 27:9–11).
列王记下 24:1 尼布甲尼撒。 尼布甲尼撒二世是拿波帕拉萨（巴比伦王，公元前626至605年任王）的儿子。作为太子时，他曾率父王的军队在幼发拉底河上的迦基米施与埃及王尼哥作战（公元前605年）。巴比伦战胜埃及后，确立了其为古代近东最强国的位置。埃及及其附庸，包括犹大，都成了巴比伦的属国。之后尼布甲尼撒继续攻打犹大地。在公元前605年，他将一些俘虏（包括但以理和其同伴）带到巴比伦（但1:1-3）。同年末，拿波帕拉萨去世，尼布甲尼撒继位为巴比伦王，比约雅敬登基晚三年（耶25:1）。尼布甲尼撒在位从公元前605至562年。三年。 公元前604年，尼布甲尼撒再次西进，向包括犹大王约雅敬在内的西方诸王征收贡物。约雅敬从前604年至602年顺服巴比伦。公元前602年，他违背先知耶利米的劝告，悖逆巴比伦（耶27:9-11）。

2 Kings 24:14–16 In 597 B.C., Nebuchadnezzar took an additional 10,000 Judeans as captives to Babylon, in particular the leaders of the nation. This included the leaders of the military and those whose skills would support the military. Included in this deportation was the prophet Ezekiel (Ezek. 1:1–3). Only the lower classes remained behind in Jerusalem. The Babylonian policy of captivity was different from that of the Assyrians, who took most of the people into exile and resettled the land of Israel with foreigners (17:24). The Babylonians took only the leaders and the strong, while leaving the weak and poor, elevating those left to leadership and thereby earning their loyalty. Those taken to Babylon were allowed to work and live in the mainstream of society. This kept the captive Jews together, so it would be possible for them to return, as recorded in Ezra.
列王记下 24:14-16 公元前597年，尼布甲尼撒又将犹大的1万人俘虏到巴比伦，主要是国家的领袖，包括军队的将领及能支持军事的人士。这次掳去的人中也包括先知以西结（结1:1-3）。只留下了耶路撒冷下层百姓。巴比伦的掳民政策有别于亚述，亚述是将大多数居民掳走，并用外族人重填以色列地（17:24）。巴比伦只掳走领袖和壮者，留下弱小和穷人，并提升他们为领袖以获取忠心。被迁往巴比伦的人可以工作和正常生活，这样被掳的犹太人得以保持团结，为以后如以斯拉记所记的归回预备可能。

Acts 2:42 apostles’ doctrine. The foundational content for the believer’s spiritual growth and maturity was the Scripture, God’s revealed truth, which the apostles received and taught faithfully. fellowship. Literally, “partnership” or “sharing.” Because Christians become partners with Jesus Christ and all other believers (1 John 1:3), it is their spiritual duty to stimulate one another to righteousness and obedience (Rom. 12:10; 13:8; 15:5; Gal. 5:13; Eph. 4:2, 25; 5:21; Col. 3:9; 1 Thess. 4:9; Heb. 3:13; 10:24, 25;1 Pet. 4:9, 10). breaking of bread. A reference to the Lord’s Table, or Communion, which is mandatory for all Christians to observe (1 Cor. 11:24–29). prayers. Of individual believers and the church corporately (see 1:14, 24; 4:24–31; John 14:13, 14).
使徒行传 2:42 使徒的教训。 信徒灵命成长和成熟的根基内容是圣经，就是神所启示的真理，门徒们忠实地领受并教导。交通。 原文意为“伙伴关系”或“分享”。基督徒与耶稣基督及其他信徒成为伙伴（约一1:3），所以有属灵责任激励彼此追求公义和顺服（罗12:10；13:8；15:5；加5:13；弗4:2,25；5:21；西3:9；帖前4:9；来3:13；10:24,25；彼前4:9,10）。擘饼。 指主的筵席或圣餐，是所有基督徒都当遵守的礼节（林前11:24-29）。祷告。 包括个人和教会整体的共同祷告（参1:14,24；4:24-31；约14:13,14）。

DAY 17: In response to Peter’s sermon, what instructions were given on how to become a Christian?
第十七天：彼得讲道后，人们如何响应？怎样成为基督徒？

Those who listened to that powerful sermon were “cut to the heart” (v. 37).The Greek word for cut means “pierce” or “stab,” and thus denotes something sudden and unexpected. In grief, remorse, and intense spiritual conviction, Peter’s listeners were stunned by his indictment that they had killed their Messiah.
听众听见那有能力的讲道后，“觉得扎心”（37节）。希腊原文“扎心”意为“刺入”或“戳伤”，带有突然且出乎意料的含义。那些人因悲伤、自责和强烈的属灵责备而震惊，因彼得指出他们竟杀了自己的弥赛亚。

“Repent” (v. 38).This refers to a change of mind and purpose that turns an individual from sin to God (1 Thess. 1:9). Such change involves more than fearing the consequences of God’s judgment. Genuine repentance knows that the evil of sin must be forsaken and the Person and work of Christ totally and singularly embraced. Peter exhorted his hearers to repent; otherwise, they would not experience true conversion.
“要悔改”（38节）。这是指改变心思和目的，从罪中归向神（帖前1:9）。这种改变并不仅是惧怕神审判的后果，真正的悔改是知道罪的邪恶必须弃绝，并全然、唯一地接纳基督本人和祂的工作。彼得劝勉众人悔改，否则他们无法经历真正的归信。

“Be baptized.” This Greek word means “be dipped” or “immersed” in water. Peter was obeying Christ’s command from Matthew 28:19 and urging the people who repented and turned to the Lord Christ for salvation to identify, through the waters of baptism, with His death, burial, and resurrection (19:5; Rom. 6:3, 4; 1 Cor. 12:13; Gal. 3:27). This is the first time the apostles publicly enjoined people to obey that ceremony. Prior to this, many Jews had experienced the baptism of John the Baptist and were also familiar with the baptism of Gentile converts to Judaism (proselytes).
“要受洗。”这个希腊词意为“浸入”或“全身投入水中”。彼得是遵行主耶稣在马太福音28:19的命令，劝那些悔改、归向基督求救的人，借着洗礼与主的死、埋葬和复活联合（19:5；罗6:3,4；林前12:13；加3:27）。这是使徒第一次公开命令人们遵行这个仪式。在这之前，许多犹太人受过施洗约翰的洗，也熟悉外邦人皈依犹太教时的洗礼。

“In the name of Jesus Christ.” For the new believer, it was a crucial but costly identification to accept. “For the remission of sins.” This might better be translated “because of the remission of sins.” Baptism does not produce forgiveness and cleansing from sin. The reality of forgiveness precedes the rite of baptism (v. 41). Genuine repentance brings from God the forgiveness (remission) of sins (Eph. 1:7); and because of that, the new believer was to be baptized.
“奉耶稣基督的名。”对新信徒来说，这是一个关键却要付代价的身份认同。“叫你们的罪得赦。”按原意可译为“因着你们罪得赦免”。洗礼本身并不带来赦罪和洁净，赦罪的真实位于洗礼之前（41节）。真正的悔改使人领受从神而来的罪得赦免（弗1:7），因此新信徒才要接受洗礼。

“Receive the gift of the Holy Spirit.” The one-time act by which God places His Spirit into the believer’s life.
“就必领受所赐的圣灵。”这是神一次性完成的，将祂的灵赐给信徒。

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