1
Da 10:1-21.
英語原文
Da 10:1-21.
DANIEL COMFORTED BY AN ANGELIC VISION.
The tenth through twelfth chapters more fully describe the vision in the eighth chapter by a second vision on the same subject, just as the vision in the seventh chapter explains more fully that in the second. The tenth chapter is the prologue; the eleventh, the prophecy itself; and the twelfth, the epilogue. The tenth chapter unfolds the spiritual worlds as the background of the historical world
(Job 1:7; 2:1, &c.; Zec 3:1, 2; Re 12:7),
and angels as the ministers of God's government of men. As in the world of nature
(Joh 5:4; Re 7:1-3),
so in that of history here; Michael, the champion of Israel, and with him another angel, whose aim is to realize God's will in the heathen world, resist the God-opposed spirit of the world. These struggles are not merely symbolical, but real
(1Sa 16:13-15; 1Ki 22:22; Eph 6:12).
1. third year of Cyrus--two years after Cyrus' decree for the restoration of the Jews had gone forth, in accordance with Daniel's prayer in
Da 9:3-19.
This vision gives not merely general outlines, or symbols, but minute details of the future, in short, anticipative history. It is the expansion of the vision in
Da 8:1-14.
That which then "none understood," he says here, "he understood"; the messenger being sent to him for this
(Da 10:11, 14),
to make him understand it. Probably Daniel was no longer in office at court; for in
Da 1:21,
it is said, "Daniel continued even unto the first year of King Cyrus"; not that he died then. See on
Da 1:21.
but the time appointed was long--rather, "it (that is, the prophecy) referred to great calamity" [MAURER]; or, "long and calamitous warfare" [GESENIUS]. Literally, "host going to war"; hence, warfare, calamity.
2
無題
2. 悲哀——即藉禁食「美味、肉與酒」
(Da 10:3)
來克己，作為憂傷的記號，而非為禁食而禁食。比較
Mt 9:14
的「禁食」，對應於此處的「悲哀」
(Da 10:15)。
比較
1Co 8:8; 1Ti 4:3，
證明「禁食」並非不可或缺的基督徒義務；不過是憂傷並與世俗享受隔離的一種外在表達，為要專心禱告
(Ac 13:2)。
但以理的悲哀可能是為其同胞，他們在波斯的宮廷中因仇敵的緣故，在建造聖殿上遇到許多阻礙。
英語原文
2. mourning--that is, afflicting myself by fasting from "pleasant bread, flesh and wine"
(Da 10:3),
as a sign of sorrow, not for its own sake. Compare
Mt 9:14,
"fast," answering to "mourn"
(Da 10:15).
Compare
1Co 8:8; 1Ti 4:3,
which prove that "fasting" is not an indispensable Christian obligation; but merely an outward expression of sorrow, and separation from ordinary worldly enjoyments, in order to give one's self to prayer
(Ac 13:2).
Daniel's mourning was probably for his countrymen, who met with many obstructions to their building of the temple, from their adversaries in the Persian court.
3
無題
3. 美味的糧——「無酵餅，就是困苦餅」
(De 16:3)。
膏——波斯人大量使用膏油。
英語原文
3. no pleasant bread--"unleavened bread, even the bread of affliction"
(De 16:3).
anoint--The Persians largely used unguents.
4
無題
4. 正月——尼散月，最適合默想以色列災難的月份，因無酵餅的節期在其中，提醒他們在埃及為奴。但以理不僅為所指定的七天
(Ex 12:18)——
從尼散月十四日晚上到二十一日——悲哀，而是三個七天，以標示非凡的憂傷。他的悲哀在二十一日即逾越節的最後一日結束；但異象直到二十四日才來，是因「波斯的君」的阻擋
(Da 10:13)。
我在……大河邊——在清醒的現實中，不是恍惚狀態
(Da 10:7)；
年輕時他在形象中看見未來，如今年老，他從天使那裏以平常的語言領受啟示，即啟示錄模式。在族長時期，神常可見地顯現，即神顯現。在先知中，啟示的內在特徵突出。頂峰是先見從地上仰望不可見的世界，未來由天使展示給他，即啟示。新約中也有平行的遞進：神在肉身中、使徒的屬靈活動，以及啟示[AUBERLEN]。
希底結——即底格里斯河。
英語原文
4. first month--Nisan, the month most suited for considering Israel's calamity, being that in which the feast of unleavened bread reminded them of their Egyptian bondage. Daniel mourned not merely for the seven days appointed
(Ex 12:18),
from the evening of the fourteenth to the twenty-first of Nisan, but thrice seven days, to mark extraordinary sorrow. His mourning ended on the twenty-first day, the closing day of the passover feast; but the vision is not till the twenty-fourth, because of the opposition of "the prince of Persia"
(Da 10:13).
I was by . . . the . . . river--in waking reality, not a trance
(Da 10:7);
when younger, he saw the future in images, but now when old, he receives revelations from angels in common language, that is, in the apocalyptic mode. In the patriarchal period God often appeared visibly, that is, theophany. In the prophets, next in the succession, the inward character of revelation is prominent. The consummation is when the seer looks up from earth into the unseen world, and has the future shown to him by angels, that is, apocalypse. So in the New Testament there is a parallel progression: God in the flesh, the spiritual activity of the apostles and the apocalypse [AUBERLEN].
Hiddekel--the Tigris.
5
無題
5. 舉目觀看——從他悲哀時所注視的地上舉目。
有一人——字面意為「一個人」。是一位最高等級的天使；因為在
Da 8:16
他吩咐加百列使但以理明白異象，在
Da 12:6
兩位天使中的一位問他到所預言的結局還有多久。
細麻衣——祭司的服飾，是聖潔的象徵，比羊毛更純潔
(Ex 28:42)；
也是先知的服飾
(Jer 13:1)；
以及天使的服飾
(Re 15:6)。
束著……金帶——即束著一條織有金線的帶子
(Re 1:13)。
英語原文
5. lifted up mine eyes--from the ground on which they had been fixed in his mourning.
certain man--literally, "one man." An angel of the highest order; for in
Da 8:16
he commands Gabriel to make Daniel to understand the vision, and in
Da 12:6
one of the two angels inquires of him how long it would be till the end predicted.
linen--the raiment of priests, being the symbol of sanctity, as more pure than wool
(Ex 28:42);
also of prophets
(Jer 13:1);
and of angels
(Re 15:6).
girded with . . . gold--that is, with a girdle interwoven with gold
(Re 1:13).
6
無題
6. 黃玉——字面意為「他施」，在西班牙。黃玉與橄欖石或托帕石相同，是從他施進口到東方的，故稱為「他施石」。
英語原文
6. beryl--literally, "Tarshish," in Spain. The beryl, identical with the chrysolite or topaz, was imported into the East from Tarshish, and therefore is called "the Tarshish stone."
7
無題
7. 他們都逃跑了——被天使的臨在所驚嚇。
英語原文
7. they fled--terrified by the presence of the presence of the angel.
8
無題
8. 氣色——字面意為「活力」，即生動的表情和面色。
變為朽壞——「死沉」，即死人般的蒼白
(Da 5:6; 7:28)。
英語原文
8. comeliness--literally, "vigor," that is, lively expression and color.
into corruption--"deadliness," that is, death-like paleness
(Da 5:6; 7:28).
9
無題
9. 他話語的聲音——他話語的聲響。
我沉睡了——「我沉入了沉睡」[LENGKERKE]。
英語原文
9. voice of his words--the sound of his words.
was I in a deep sleep--"I sank into a deep sleep" [LENGKERKE].
10
無題
10. 一隻手——即加百列的，他曾為但以理解明別的啟示
(Da 8:16)
[THEODORET]。
扶我站起來——GESENIUS譯作「使我在膝上搖晃」等。
英語原文
10. an hand--namely, of Gabriel, who interpreted other revelations to Daniel
(Da 8:16)
[THEODORET].
set me upon my knees--GESENIUS translates, "cause me to reel on my knees," &c.
11
無題
11. 大蒙眷愛的人——（見論
Da 9:23)。
明白——「留心」。見
Da 8:17, 18。
英語原文
11. man . . . beloved--(See on
Da 9:23).
understand--"attend to." See
Da 8:17, 18.
12
無題
12. 不要懼怕——不要因我的臨在而驚惶。
專心明白——明白末後你的百姓將遭遇何事（比較
Da 10:14)。
克苦己身——
(Da 10:2, 3)。
你的言語已蒙垂聽——
(Ac 10:4)。
禱告在天上立即被聽見，雖然可感知的答覆看來似乎遲延。神的使者被黑暗的權勢所阻
(Da 10:13)。
若我們在長久延續的憂傷中禱告時，相信神的使者正在前來，這將給我們何等的安慰！
因你的言語——因你的禱告。
英語原文
12. Fear not--Be not affrighted at my presence.
didst set thine heart to understand--what shall come to pass to thy people at the last times (compare
Da 10:14).
chasten thyself--
(Da 10:2, 3).
thy words were heard--
(Ac 10:4).
Prayer is heard at once in heaven, though the sensible answer may seem to be delayed. God's messenger was detained on the way
(Da 10:13)
by the opposition of the powers of darkness. If in our prayers amidst long protracted sorrows we believed God's angel is on his way to us, what consolation it would give us!
for thy words--because of thy prayers.
13
無題
13. 波斯的君——代表波斯世界強權的黑暗天使，當時以色列正臣服於其下。本節解釋了為何雖然但以理的「言語從第一日就蒙應允」
(Da 10:12)，
善天使卻直到過了三個多星期
(Da 10:4)
才來到他那裏。
二十一日——對應但以理悲哀的三個七
(Da 10:2)。
米迦勒——即「誰像神？」他雖是天使長、「首要的君之一」，卻不能與神相比。
幫助我——米迦勒作為以色列在神面前的護衛
(Da 10:21; 12:1)，
「幫助」影響波斯王准許猶太人歸回耶路撒冷。
我停留在——我被阻留在那裏與波斯諸王，即波斯統治者的天使在一起——我必須與他爭戰，若非米迦勒的幫助就不能脫身。GESENIUS譯作：「我得了上風」，即我在與波斯敵對天使的對抗中得勝，以致影響波斯當局恩待以色列的復歸。
英語原文
13. prince of . . . Persia--the angel of darkness that represented the Persian world power, to which Israel was then subject. This verse gives the reason why, though Daniel's "words were heard from the first day"
(Da 10:12),
the good angel did not come to him until more than three weeks had elapsed
(Da 10:4).
one and twenty days--answering to the three weeks of Daniel's mourning
(Da 10:2).
Michael--that is, "Who is like God?" Though an archangel, "one of the chief princes," Michael was not to be compared to God.
help me--Michael, as patron of Israel before God
(Da 10:21; 12:1),
"helped" to influence the Persian king to permit the Jews' return to Jerusalem.
I remained--I was detained there with the kings of Persia, that is, with the angel of the Persian rulers, with whom I had to contend, and from whom I should not have got free, but for the help of Michael. GESENIUS translates, "I obtained the ascendency," that is, I gained my point against the adverse angel of Persia, so as to influence the Persian authorities to favor Israel's restoration.
14
無題
14. 你的本國在末後的日子必遭遇的事——暗示這預言除了描述安提阿古的作為之外，更延伸到以色列歷史中、在國家於基督降臨時得著完全復興之前的結尾性災難——安提阿古的迫害正是這些災難的預表。
異象關乎許多日子——即延伸到遙遠的未來。
英語原文
14. what shall befall thy people in the latter days--an intimation that the prophecy, besides describing the doings of Antiochus, reaches to the concluding calamities of Israel's history, prior to the nation's full restoration at Christ's coming--calamities of which Antiochus' persecutions were the type.
vision is for many days--that is, extends far into the future.
15
無題
15. 臉伏於地——出於謙卑的敬畏
(Ge 19:1)。
啞了——因壓倒性的敬畏。
英語原文
15. face toward the ground--in humble reverence
(Ge 19:1).
dumb--with overwhelming awe.
16
無題
16. 摸我的嘴唇——與人子醫治啞巴時所伴隨的同樣有意義的動作
(Mr 7:33)。
唯獨祂能賜下屬靈的口才
(Isa 6:6, 7； Eph 6:19)，
使人能「放膽開口」。那使人啞口
(Da 10:15)
的，正是開人口舌的。
痛苦——字面意為「如產婦般的扭動」。
英語原文
16. touched my lips--the same significant action wherewith the Son of man accompanied His healing of the dumb
(Mr 7:33).
He alone can give spiritual utterance
(Isa 6:6, 7; Eph 6:19),
enabling one to "open the mouth boldly." The same one who makes dumb
(Da 10:15)
opens the mouth.
sorrows--literally, "writhings" as of a woman in travail.
17
無題
17. 這……我主——為避免英文欽定本中的重複，最好把「這」與「僕人」相連：「我主的這僕人怎能（即我這如此軟弱的人）與我這如此威嚴的主說話呢？」如此但以理解釋了他為何如此被敬畏所壓倒[MAURER]。
英語原文
17. this . . . this my lord--to avoid the tautology in English Version, join rather "this," with "servant," "How can this servant of my lord (that is, how can I who am so feeble) talk with this my lord (who is so majestic)?" Thus Daniel gives the reason why he is so overwhelmed with awe [MAURER].
18
無題
18. 又……摸我——但以理的體力是逐漸恢復的。因此需要第二次觸摸，好使他能從容地聽天使說話。
英語原文
18. again . . . touched me--It was gradually that Daniel recovered his strength. Hence there was need of the second touch, that he might hear the angel with composure.
19
無題
19. 願你平安——神向你和你的百姓以色列施恩。見
Jud 13:21, 22，
論到因看見天使的異象而可能引發的某種對災禍的恐懼。
英語原文
19. peace be unto thee--God is favorable to thee and to thy people Israel. See
Jud 13:21, 22,
as to the fear of some evil resulting from a vision of angels.
20
無題
20. 你知道我為何而來嗎——天使在但以理從驚惶中恢復後問他，是否明白
(Da 10:13)
所啟示的事。但以理以沉默表示他確實明白，於是天使宣告他要回去與那惡天使——波斯的君——重新爭戰。這指出猶太人復興的阻碍會在波斯宮廷中重新出現，但這些阻碍會被神藉天使的事奉所抵擋。
希臘的君必來——亞歷山大大帝征服了波斯，並恩待猶太人[CALVIN]。更確切地說，正如波斯的君是代表敵對世界強權的天使，希臘的君也是代表希臘的新一批敵對天使。當我從征服波斯仇敵中出來，一個新的仇敵便出現，即繼波斯之後的世界強權——希臘；安提阿古．以皮法尼及其反預表反基督；但他，在以色列的護衛者米迦勒的幫助下，我也必勝過[GEJER]。
英語原文
20. Knowest thou wherefore--The angel asks, after Daniel had recovered from his fright, whether he has understood what was revealed
(Da 10:13).
On Daniel, by his silence, intimating that he did understand, the angel declares he will return to renew the fight with the evil angel, the prince of Persia. This points to new difficulties to the Jews' restoration which would arise in the Persian court, but which would be counteracted by God, through the ministry of angels.
prince of Grecia shall come--Alexander the Great, who conquered Persia, and favored the Jews [CALVIN]. Rather, as the prince of Persia is an angel, representing the hostile world power, so the prince of Grecia is a fresh angelic adversary, representing Greece. When I am gone forth from conquering the Persian foe, a fresh one starts up, namely, the world power that succeeds Persia, Greece; Antiochus Epiphanes, and his antitype Antichrist, but him, too, with the help of Michael, Israel's champion, I shall overcome [GEJER].
21
無題
21. 記錄在真確的書上——即在神秘密旨意的冊上
(Ps 139:16； Re 5:1)，
這些旨意都是真理，即必定要發生的事，因由神所決定（比較
Joh 17:17)。
除了米迦勒——在眾天使中，唯獨他被委派與說話的天使一同保護以色列；所有的世界強權都與以色列為敵。
英語原文
21. noted in the scripture of truth--in the secret book of God's decrees
(Ps 139:16; Re 5:1),
which are truth, that is, the things which shall most surely come to pass, being determined by God (compare
Joh 17:17).
none . . . but Michael--To him alone of the angels the office of protecting Israel, in concert with the angelic speaker, was delegated; all the world powers were against Israel.
Da 10:1-21.
但以理因天使異象而得安慰。
第十至十二章更充分地藉第二次同主題的異象描述第八章的異象，正如第七章的異象更充分地解釋第二章的異象。第十章是序；第十一章是預言本身；第十二章是跋。第十章展開屬靈世界作為歷史世界的背景
(Job 1:7; 2:1,
等; Zec 3:1, 2; Re 12:7)，
以及天使作為神治理人類的使者。正如在自然界
(Joh 5:4; Re 7:1-3)，
此處的歷史界也是如此；米迦勒——以色列的捍衛者——與另一位以在異邦世界中實現神旨意為目標的天使，共同抵擋那敵擋神的世界之靈。這些爭戰不僅是象徵性的，而是真實的
(1Sa 16:13-15; 1Ki 22:22; Eph 6:12)。
1. 居魯士第三年——即居魯士恢復猶太人的諭旨頒布後兩年，這諭旨正應驗了但以理在
Da 9:3-19
的禱告。
這異象不僅給出概要或象徵，而是未來的細節，簡言之，是預見性的歷史。它是
Da 8:1-14
異象的擴充。那時「無人明白」的，他在此說「他明白了」；使者被差到他這裏正是為此
(Da 10:11, 14)，
要使他明白。可能但以理已不再在朝中任職；因為
Da 1:21
說「但以理直到居魯士王元年還在」；並非說他那時就死了。見論
Da 1:21。
大日戰爭——更確切地說，是「它（即預言）指著大災難」[MAURER]；或「漫長而災難性的戰爭」[GESENIUS]。字面意為「去打仗的軍隊」；故為戰爭、災難。