1
Da 11:1-45.
英文原文
Da 11:1-45.
This chapter is an enlargement of the eighth: THE OVERTHROW OF PERSIA BY GRECIA: THE FOUR DIVISIONS OF ALEXANDER'S KINGDOM: CONFLICTS BETWEEN THE KINGS OF THE SOUTH AND OF THE NORTH, THE PTOLEMIES AND SELEUCIDÆ: ANTIOCHUS EPIPHANES.
1. I--the angel
(Da 10:18).
first year of Darius--Cyaxares II; the year of the conquest of Babylon
(Da 5:31).
Cyrus, who wielded the real power, though in name subordinate to Darius, in that year promulgated the edict for the restoration of the Jews, which Daniel was at the time praying for
(Da 9:1, 2, 21, 23).
stood--implying promptness in helping
(Ps 94:16).
strengthen him--namely, Michael; even as Michael
(Da 10:21,
"strengtheneth himself with me") helped the angel, both joining their powers in behalf of Israel [ROSENMULLER]. Or, Darius, the angel "confirming him" in his purpose of kindness to Israel.
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2. 波斯還有三王——即甘比西、偽斯麥爾迪、大利烏．希斯塔斯普。（即
Ezr 4:6, 7, 24
中的亞哈隨魯、亞達薛西、大利烏。）
以斯帖記中的亞哈隨魯（見論
Da 9:1）
在希臘歷史與聖經中被等同為薛西斯，表現為驕傲、任性、不顧違反波斯風俗、好色、輕率而易變
(Da 11:2)。
第四……富足……攻擊希臘——即薛西斯，其富足是諺語性的。波斯在他入侵希臘（主前480年）時達到頂峰並展現其最大的力量。他在撒拉米戰敗後，波斯被視為政治上已死，雖仍存在。因此
Da 11:3
不提薛西斯的繼任者，直接跳到亞歷山大，在亞歷山大之下，第三個世界王國希臘首次達到頂峰，並因與神百姓的關係而獲得重要性。
激動全——花了四年時間從其龐大帝國的各處召集軍隊，總數達二百六十四萬一千人[PRIDEAUX, Connexion, 1.4. l. 410]。
英文原文
2. three kings in Persia--Cambyses, Pseudo-Smerdis, and Darius Hystaspes. (Ahasuerus, Artaxerxes, and Darius, in
Ezr 4:6, 7, 24).
The Ahasuerus of Esther (see on
Da 9:1)
is identified with Xerxes, both in Greek history and in Scripture, appearing proud, self-willed, careless of contravening Persian customs, amorous, facile, and changeable
(Da 11:2).
fourth . . . riches . . . against . . . Grecia--Xerxes, whose riches were proverbial. Persia reached its climax and showed its greatest power in his invasion of Greece, 480 B.C. After his overthrow at Salamis, Persia is viewed as politically dead, though it had an existence. Therefore,
Da 11:3,
without noticing Xerxes' successors, proceeds at once to Alexander, under whom, first, the third world kingdom, Grecia, reached its culmination, and assumed an importance as to the people of God.
stir up all--Four years were spent in gathering his army out of all parts of his vast empire, amounting to two millions six hundred and forty-one thousand men. [PRIDEAUX, Connexion, 1.4. l. 410].
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3. 勇猛的王……憑己意而行——對應於公山羊的「大角」
(Da 8:6, 7, 21)。
亞歷山大於主前334年入侵波斯，為薛西斯昔日入侵而向波斯報復希臘之仇（如亞歷山大在給大利烏．科多曼努斯的信中所說，ARRIAN, Alexander, 2.14.7)。
英文原文
3. mighty king . . . do according to his will--answering to the he-goat's "notable horn"
(Da 8:6, 7, 21).
Alexander invaded Persia 334 B.C., to avenge the wrongs of Greece on Persia for Xerxes' past invasion (as Alexander said in a letter to Darius Codomanus, ARRIAN, Alexander. 2.14.7).
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4. 國……向四方分開——亞歷山大國死後的四分
(Da 8:8, 22)，
發生於主前301年伊普蘇斯之役後。
不歸他的後裔——（見論
Da 8:8; Da 8:22)。
也不歸他所統治的權柄——他的繼任者中沒有一人擁有如亞歷山大本人那樣廣大的統治。
那些人之後的別人——除了亞歷山大的兒子——赫拉克勒斯（巴爾西涅所生，巴爾西涅是大流士的女兒）和亞歷山大（羅克珊娜所生）——兩人都被殺[MAURER]。更確切地說，除了帝國四個主要分區的四位繼任者之外，還會有其他較小的首領瓜分馬其頓帝國更小的碎片[JEROME]。
英文原文
4. kingdom . . . divided toward . . . four winds--the fourfold division of Alexander's kingdom at his death
(Da 8:8, 22),
after the battle of Ipsus, 301 B.C.
not to his posterity--(See on
Da 8:8;
Da 8:22).
nor according to his dominion--None of his successors had so wide a dominion as Alexander himself.
others besides those--besides Alexander's sons, Hercules by Barsine, Darius' daughter, and Alexander by Roxana, who were both slain [MAURER]. Rather, besides the four successors to the four chief divisions of the empire, there will be other lesser chiefs who shall appropriate smaller fragments of the Macedonian empire [JEROME].
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5. 此處先知離開亞洲和希臘，轉向埃及和敘利亞，因這兩者在亞歷山大繼任者之下持續衝突，夾在中間的猶太地因此飽受痛苦。聖經論及外在歷史，僅限於它與神百姓以色列有關的部分[JEROME]。TREGELLES在第四與第五節之間設一段落差，認為此處轉到最終的反基督，與他認為
Da 8:22, 23
中的落差相對應。
南方王——字面意為「正午之地的」：埃及
(Da 11:8, 42)，
多利買．蘇他，拉古斯的兒子。他採用了「王」的稱號，而拉古斯只是「總督」。
他的一個首領——西流基，起初是拉古斯的總督，但自主前312年起作王，統治僅次於亞歷山大的最大帝國（敘利亞、巴比倫、米底亞等），因此被稱為Nicator，意即「征服者」。經文當如此連接：「他（多利買）的一個首領，就是他（西流基）必強過他」（強過多利買，他從前的主人）。
英文原文
5. Here the prophet leaves Asia and Greece and takes up Egypt and Syria, these being in continual conflict under Alexander's successors, entailing misery on Judea, which lay between the two. Holy Scripture handles external history only so far as it is connected with God's people, Israel [JEROME]. TREGELLES puts a chasm between the fourth and fifth verses, making the transition to the final Antichrist here, answering to the chasm (in his view) at
Da 8:22, 23.
king of . . . south--literally, "of midday": Egypt
(Da 11:8, 42),
Ptolemy Soter, son of Lagus. He took the title "king," whereas Lagus was but "governor."
one of his princes--Seleucus, at first a satrap of Ptolemy Lagus, but from 312 B.C. king of the largest empire after that of Alexander (Syria, Babylon, Media, &c.), and called therefore Nicator, that is, "conqueror." Connect the words thus, "And one of his (Ptolemy's) princes, even he (Seleucus) shall be strong above him" (above Ptolemy, his former master).
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6. 到了末後之年——當所預言的時候滿足
(Da 11:13，
欄外注； Da 8:17; 12:13)。
南方王的女兒——百尼基，埃及多利買．非拉鐵非的女兒。後者為結束與安提阿古．丟（「北方王」，字面意為「午夜」：這是先知書中指那給以色列帶來災禍之地區的用語，
Jer 1:13-15； Joe 2:20），
即敘利亞之王的戰爭，把百尼基給了安提阿古；安提阿古隨即休了前妻勞底嘉，並剝奪了她兒子西流基．加里尼庫斯的繼承權。「北方王」和「南方王」的稱謂，是以猶太地為立足點而定的。埃及被明確提及
(Da 11:8, 42)，
敘利亞卻未提及；因為在但以理的時代，前者是一個興盛的王國，而敘利亞當時不過是亞述和巴比倫的一個附庸：這是但以理書真實性的一個無意的證據。
盟約——字面意為「權利」，即使交戰雙方各歸本位。
她必不保留這膀臂的力量——她必不能成就這聯盟的目的，即成為和平的支柱。多利買死後，安提阿古接回勞底嘉；勞底嘉隨即毒死了他，又使人殺了百尼基及其子，並立她自己的兒子西流基．尼卡特為王。
他也必站立不住——埃及王不能達成將其血脈安置在敘利亞王位上的目標。
他的膀臂——他所倚靠的。即百尼基及其後裔。
引導她的——她從埃及帶來的隨從。
生她的——更確切地按欄外注作「她所生的孩子」[EWALD]。若保留英文欽定本（MAURER贊同），因多利買是自然死亡，「被交出」在他的情形中不像在百尼基的情形中那樣指被交出致死，而是一般意義上指他的計劃流產。
在這些時候堅固她的——即安提阿古．丟，要在所預言的時候依附她（因他已休了勞底嘉）[GEJER]。
英文原文
6. in . . . end of years--when the predicted time shall be consummated
(Da 11:13,
Margin;
Da 8:17; 12:13).
king's daughter of the south--Berenice, daughter of Ptolemy Philadelphus of Egypt. The latter, in order to end his war with Antiochus Theus, "king of the north" (literally, "midnight": the prophetical phrase for the region whence came affliction to Israel,
Jer 1:13-15; Joe 2:20),
that is, Syria, gave Berenice to Antiochus, who thereupon divorced his former wife, Laodice, and disinherited her son, Seleucus Callinicus. The designation, "king of the north" and "of the south," is given in relation to Judea, as the standpoint. Egypt is mentioned by name
(Da 11:8, 42),
though Syria is not; because the former was in Daniel's time a flourishing kingdom, whereas Syria was then a mere dependency of Assyria and Babylon: an undesigned proof of the genuineness of the Book of Daniel.
agreement--literally, "rights," that is, to put things to rights between the belligerents.
she shall not retain the power of the arm--She shall not be able to effect the purpose of the alliance, namely, that she should be the mainstay of peace. Ptolemy having died, Antiochus took back Laodice, who then poisoned him, and caused Berenice and her son to be put to death, and raised her own son, Seleucus Nicator, to the throne.
neither shall he stand--The king of Egypt shall not gain his point of setting his line on the throne of Syria.
his arm--that on which he relied. Berenice and her offspring.
they that brought her--her attendants from Egypt.
he that begat her--rather as Margin, "the child whom she brought forth" [EWALD]. If English Version (which MAURER approves) be retained, as Ptolemy died a natural death, "given up" is not in his case, as in Berenice's, to be understood of giving up to death, but in a general sense, of his plan proving abortive.
he that strengthened her in these times--Antiochus Theus, who is to attach himself to her (having divorced Laodice) at the times predicted [GEJER].
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7. 她的本根必另生一枝……站在他的本位——多利買．尤益基，百尼基的兄弟，在非拉鐵非的位置上（欄外注）繼位，為她報仇，攻入敘利亞直到幼發拉底河。
攻擊他們——他必任意對待敘利亞人。他殺了勞底嘉。
英文原文
7. a branch of her roots . . . in his estate--Ptolemy Euergetes, brother of Berenice, succeeding in the place (Margin) of Philadelphus, avenged her death by overrunning Syria, even to the Euphrates.
deal against them--He shall deal with the Syrians at his own pleasure. He slew Laodice.
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8. 把他們的神像……帶到埃及等——多利買聽聞埃及有叛亂，便帶著四萬他連得銀子、珍貴器皿和二千四百尊神像返回，其中包括埃及的偶像——那些是甘比西當年從埃及帶到波斯的。拜偶像的埃及人非常高興，便稱他為尤益基，即「恩主」。
繼續多年——多利買比西流基多活了四年，共作王四十六年。MAURER譯作：「此後他必中止（與北方王爭戰）數年」
(比較
Da 11:9)。
英文原文
8. carry . . . into Egypt their gods, &c.--Ptolemy, on hearing of a sedition in Egypt, returned with forty thousand talents of silver, precious vessels, and twenty-four hundred images, including Egyptian idols, which Cambyses had carried from Egypt into Persia. The idolatrous Egyptians were so gratified, that they named him Euergetes, or "benefactor."
continue more years--Ptolemy survived Seleucus four years, reigning in all forty-six years. MAURER translates, "Then he for several years shall desist from (contending with) the king of the north" (compare
Da 11:9).
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無標題
9. 進入他的國——即埃及：不僅無損，更帶著大量戰利品。
英文原文
9. come into his kingdom--Egypt: not only with impunity, but with great spoil.
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10. 他的眾子——北方王西流基．加里尼庫斯從馬上墜死後的兩個兒子，即西流基．塞勞努和安提阿古大帝。
必有一人……前來——塞勞努死後，安提阿古獨自與多利買．非羅帕特（尤益基之子）爭戰，直到收復了被尤益基所征服的敘利亞全境。
漫過——如氾濫的急流
(Da 11:22, 26, 40； Isa 8:8)。
安提阿古深入到杜拉（靠近該撒利亞），在那裏他給多利買四個月的休戰。
返回——休戰期滿後重新開戰（如
Da 11:13)。
直到他的保障——即多利買的保障；拉菲亞，埃及為抵禦從以東和阿拉伯石區方向入侵而設的邊境堡壘，靠近加沙；安提阿古在此被擊敗。
英文原文
10. his sons--the two sons of the king of the north, Seleucus Callinicus, upon his death by a fall from his horse, namely, Seleucus Ceraunus and Antiochus the Great.
one shall . . . come--Ceraunus having died, Antiochus alone prosecuted the war with Ptolemy Philopater, Euergetes' son, until he had recovered all the parts of Syria subjugated by Euergetes.
pass through--like an "overflowing" torrent
(Da 11:22, 26, 40; Isa 8:8).
Antiochus penetrated to Dura (near Cæsarea), where he gave Ptolemy a four months' truce.
return--renew the war at the expiration of the truce (so
Da 11:13).
even to his fortress--Ptolemy's; Raphia, a border-fortress of Egypt against incursions by way of Edom and Arabia-Petræa, near Gaza; here Antiochus was vanquished.
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11. 南方王……勃然大怒——因損失慘重，敘利亞被奪去，本國也受威脅；他本是個怠惰的人，其災禍正因此而起，也因百姓對他殺害父親、母親和兄弟的憎惡——因此百姓譏諷地稱他為非羅帕特，「愛父者」。
他必發出大軍——即敘利亞王安提阿古，其軍力為步兵七萬、騎兵五千。
但……軍兵……交在他手中——即多利買手中；安提阿古的軍隊有一萬被殺，四千被俘。
英文原文
11. the king of the south . . . moved with choler--at so great losses, Syria having been wrested from him, and his own kingdom imperilled, though otherwise an indolent man, to which his disasters were owing, as also to the odium of his subjects against him for having murdered his father, mother, and brother, whence in irony they called him Philopater, "father-lover."
he shall set forth a great multitude--Antiochus, king of Syria, whose force was seventy thousand infantry and five thousand cavalry.
but . . . multitude . . . given into his hand--into Ptolemy's hands; ten thousand of Antiochus' army were slain, and four thousand made captives.
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12. 當他除去——即制服安提阿古的「大軍」之後。
心……高傲——他本可乘勝追擊，作整個敘利亞的主宰，卻與安提阿古議和，放縱於情慾[POLYBIUS, 87; JUSTIN, 30.4]，並褻瀆神的聖殿——擅自進入至聖所[GROTIUS]。
卻不能因此而堅固——他因奢華怠惰而失去勝利所得的權力。
英文原文
12. when he hath taken away--that is, subdued "the multitude" of Antiochus.
heart . . . lifted up--instead of following up his victory by making himself master of the whole of Syria, as he might, he made peace with Antiochus, and gave himself up to licentiousness [POLYBIUS, 87; JUSTIN, 30.4], and profaned the temple of God by entering the holy place [GROTIUS].
not be strengthened by it--He shall lose the power gained by his victory through his luxurious indolence.
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13. 返回——重新開戰。
過了幾年——十四年後，即他在拉菲亞戰敗之後。安提阿古在對波斯和印度的成功戰役之後，與多利買．以皮法尼——非羅帕特之子，一個孩童——爭戰。
英文原文
13. return--renew the war.
after certain years--fourteen years after his defeat at Raphia. Antiochus, after successful campaigns against Persia and India, made war with Ptolemy Epiphanes, son of Philopater, a mere child.
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14. 許多人起來攻擊南方王——馬其頓王腓力，以及埃及本國的叛黨，與安提阿古聯合對抗多利買。
你本國中的強暴人——即猶太人中的一些黨徒要抬高自己，從多利買手下叛離，歸附安提阿古；猶太人曾以糧食幫助安提阿古的軍隊——當他從埃及返回圍攻留在耶路撒冷的埃及駐軍之時[JOSEPHUS, 《猶太古史》 12:3.3]。
以成就異象——那些動亂的猶太人要在不知不覺中幫助成就神關乎猶太地將臨之試煉的目的——正如這異象所記。
但他們必失敗——他們雖有助於成就異象，卻要在使猶太地獨立的目標上失敗。
英文原文
14. many stand up against the king of the south--Philip, king of Macedon, and rebels in Egypt itself, combined with Antiochus against Ptolemy.
robbers of thy people--that is, factious men of the Jews shall exalt themselves, so as to revolt from Ptolemy, and join themselves to Antiochus; the Jews helped Antiochus' army with provisions, when on his return from Egypt he besieged the Egyptian garrison left in Jerusalem [JOSEPHUS, Antiquities, 12:3.3].
to establish the vision--Those turbulent Jews unconsciously shall help to fulfil the purpose of God, as to the trials which await Judea, according to this vision.
but they shall fall--Though helping to fulfil the vision, they shall fail in their aim, of making Judea independent.
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15. 北方王——安提阿古大帝。
攻取……堅固城——埃及將軍斯科帕斯在約旦河源附近的帕尼亞斯迎戰安提阿古，被擊敗，逃到西頓——一座堅固的城——在那裏被迫投降。
精兵——埃及派出了由埃羅帕斯、墨諾克利斯和達摩克塞努率領的精銳部隊去救援斯科帕斯，卻徒勞無功[JEROME]。
英文原文
15. king of . . . north--Antiochus the Great.
take . . . fenced cities--Scopas, the Egyptian general, met Antiochus at Paneas, near the sources of the Jordan, and was defeated, and fled to Sidon, a strongly "fenced city," where he was forced to surrender.
chosen people--Egypt's choicest army was sent under Eropus, Menocles, and Damoxenus, to deliver Scopas, but in vain [JEROME].
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16. 來攻擊他的——安提阿古來攻擊多利買．以皮法尼。
榮美之地——猶太地
(Da 11:41, 45； Da 8:9； Eze 20:6, 15)。
必被他手捏磨——字面意為「成全」，即完全置於他的統治之下。JOSEPHUS[《猶太古史》 12:3.3]表明，這意思不是說猶太人要被徹底消滅：因安提阿古因他們站在他一邊對抗多利買而善待他們，而是說他們的地要被置於他之下[LENGKERKE]。GROTIUS譯作「必被他成全」，即必在他手下興盛。英文欽定本給出好的含義；即猶太地因作為交戰方——敘利亞與埃及——之爭的戰場，而被大大「消耗」或「荒涼」。TREGELLES把
(Da 11:14)
「你本國中的強暴人」解為外邦人——曾經是壓迫者——企圖單憑人的努力使猶太人歸回本地，而這唯有藉神的介入才能成就；他們的企圖被那任意的王
(Da 11:16)
所挫敗，這王使猶太地成為他軍事行動的場地。
英文原文
16. he that cometh against him--Antiochus coming against Ptolemy Epiphanes.
glorious land--Judea
(Da 11:41, 45; Da 8:9; Eze 20:6, 15).
by his hand shall be consumed--literally, "perfected," that is, completely brought under his sway. JOSEPHUS [Antiquities, 12:3.3] shows that the meaning is not, that the Jews should be utterly consumed: for Antiochus favored them for taking his part against Ptolemy, but that their land should be subjected to him [LENGKERKE]. GROTIUS translates, "shall be perfected by him," that is, shall flourish under him. English Version gives a good sense; namely, that Judea was much "consumed" or "desolated" by being the arena of conflict between the combatants, Syria and Egypt. TREGELLES refers
(Da 11:14),
"robbers of thy people," to the Gentiles, once oppressors, attempting to restore the Jews to their land by mere human effort, whereas this is to be effected only by divine interposition: their attempt is frustrated
(Da 11:16)
by the wilful king, who makes Judea the scene of his military operations.
17
無標題
17. 設立定意——堅定地立志。然而，安提阿古因與羅馬人爭戰——企圖把他的國擴展到西流基．尼卡特時代的疆界——其目的從公開進攻轉為詭計。
正直人——即Jasher或Jeshurun
(De 32:15； Isa 44:2)；
希伯來人用來稱呼自己民族的稱號。此處的用法不是稱讚；因在
Da 11:14
（見論
Da 11:14)
他們被稱為「強暴人」，或「好爭鬥、結黨的人」：這是以色列的泛稱，以神為他們的神。可能用來責備那些本當作神「正直人」的，竟與不敬虔的外邦人結盟行強暴（與
Da 11:14
中的用語相對的對比支持此說）。
他必這樣行——他沒有立即以「全部兵力」入侵多利買的國，而是以以下計謀為此事鋪路：他把女兒克麗奧佩特拉嫁給多利買．以皮法尼，應許以敘利亞和猶太地為嫁妝，以換取他在與羅馬的戰爭中保持中立：他希望藉著女兒最終取得敘利亞、基利家和呂西亞，甚至埃及本身；但克麗奧佩特拉卻偏向丈夫而非父親，因而挫敗了他的計謀[JEROME]。「她必不站在他那一邊」。
英文原文
17. set his face--purpose steadfastly. Antiochus purpose was, however, turned from open assault to wile, by his war with the Romans in his endeavor to extend his kingdom to the limits it had under Seleucus Nicator.
upright one--Jasher, or Jeshurun
(De 32:15; Isa 44:2);
the epithet applied by the Hebrews to their nation. It is here used not in praise; for in
Da 11:14
(see on
Da 11:14)
they are called "robbers," or "men of violence, factious": it is the general designation of Israel, as having God for their God. Probably it is used to rebuke those who ought to have been God's "upright ones" for confederating with godless heathen in acts of violence (the contrast to the term in
Da 11:14
favors this).
thus shall he do--Instead of at once invading Ptolemy's country with his "whole strength," he prepares his way for doing so by the following plan: he gives to Ptolemy Epiphanes his daughter Cleopatra in marriage, promising Cœlo-Syria and Judea as a dowry, thus securing his neutrality in the war with Rome: he hoped through his daughter to obtain Syria, Cilicia, and Lycia, and even Egypt itself at last; but Cleopatra favored her husband rather than her father, and so defeated his scheme [JEROME]. "She shall not stand on his side."
18
無標題
18. 眾海島——他在與羅馬人的戰爭中「奪取了」愛琴海中的許多海島，並渡過赫勒斯滂海峽。
為自己緣故的領袖必使……羞辱……止息——羅馬將軍路求．西庇阿．亞細亞提庫斯於主前190年在馬尼西亞擊潰安提阿古，使安提阿古因傷害羅馬盟邦而加諸羅馬的羞辱止息。他是為自己的榮耀而行的。
免去自己的羞辱——名譽不受玷污。
英文原文
18. isles--He "took many" of the isles in the Ægean in his war with the Romans, and crossed the Hellespont.
prince for his own behalf shall cause the reproach . . . to cease--Lucius Scipio Asiaticus, the Roman general, by routing Antiochus at Magnesia (190 B.C.), caused the reproach which he offered Rome by inflicting injuries on Rome's allies, to cease. He did it for his own glory.
without his own reproach--with untarnished reputation.
19
無標題
19. 他就轉回……向……自己的本地——羅馬迫使他放棄陶魯斯山以西的一切領土，並承擔戰爭費用，他在所剩下的城中駐軍。
絆跌……尋不見——他夜間企圖掠奪以利買斯的朱庇特廟，或出於貪婪，或因無錢繳納羅馬所定的貢賦（一千他連得），在居民的叛亂中與他的士兵一同被殺[JUSTIN, 32.2]。
英文原文
19. Then he shall turn . . . toward . . . his own land--Compelled by Rome to relinquish all his territory west of the Taurus, and defray the expenses of the war, he garrisoned the cities left to him.
stumble . . . not be found--Attempting to plunder the temple of Jupiter at Elymais by night, whether through avarice, or the want of money to pay the tribute imposed by Rome (a thousand talents), he was slain with his soldiers in an insurrection of the inhabitants [JUSTIN, 32.2].
20
無標題
20. 那位繼位者——即接續安提阿古的：他的兒子西流基．非羅帕特。
在國度的榮耀中——即按世襲權利繼承。MAURER譯作：「一位使收稅者（希利奧多魯）走過國度之榮耀的」，即猶太地，「榮美之地」
(Da 11:16, 41； Da 8:9)。
便雅憫人西門因與大祭司阿尼亞三世不和，告發了猶太聖殿中的財寶；西流基既重新把敘利亞和巴勒斯坦——安提阿古大帝作為克麗奧佩特拉嫁給多利買．以皮法尼的嫁妝——併入敘利亞，便派希利奧多魯到耶路撒冷掠奪聖殿。這事記載於馬加比二書3:4等。對比
Zec 9:8，
「欺壓的人不得再經過」。
過不多日……毀滅——在位十二年之後，比起安提阿古三十七年的統治可算「不多」。希利奧多魯——西流基褻瀆聖物的工具——被神用作他受罰的工具。希利奧多魯覬覦王位，趁西流基獨生子兼繼承人底米丟在羅馬之際，毒死了西流基。但安提阿古．以皮法尼——西流基的兄弟——靠別迦摩王尤米尼的幫助，於主前175年繼位。
卻不在怒中，也不在爭戰中——不是因民變，也不是在公開爭戰中。
英文原文
20. in his estate--in Antiochus' stead: his successor, Seleucus Philopater, his son.
in the glory of the kingdom--that is, inheriting it by hereditary right. MAURER translates, "one who shall cause the tax gatherer (Heliodorus) to pass through the glory of the kingdom," that is, Judea, "the glorious land"
(Da 11:16, 41; Da 8:9).
Simon, a Benjamite, in spite against Onias III, the high priest, gave information of the treasures in the Jewish temple; and Seleucus having reunited to Syria Cœlo-Syria and Palestine, the dowry formerly given by Antiochus the Great to Cleopatra, Ptolemy's wife, sent Heliodorus to Jerusalem to plunder the temple. This is narrated in 2 Maccabees 3:4, &c. Contrast
Zec 9:8,
"No oppressor shall pass through . . . any more."
within few days . . . destroyed--after a reign of twelve years, which were "few" compared with the thirty-seven years of Antiochus' reign. Heliodorus, the instrument of Seleucus' sacrilege, was made by God the instrument of his punishment. Seeking the crown, in the absence at Rome of Seleucus' only son and heir, Demetrius, he poisoned Seleucus. But Antiochus Epiphanes, Seleucus' brother, by the help of Eumenes, king of Pergamos, succeeded to the throne, 175 B.C.
neither in anger, nor in battle--not in a popular outbreak, nor in open battle.
21
無標題
21. 卑鄙的人——安提阿古被稱為以皮法尼，即「顯赫者」，因他維護了王室正統對抗希利奧多魯；卻因他不配為王的瘋狂行為，被人以諧音譏為以皮法尼——即「狂人」。他與最低微的人同飲，在公共浴場與他們同浴，又愚昧地戲弄過路人，向他們擲石頭[POLYBIUS, 26.10]。因此，加上他詭詐地篡奪了正統繼承人底米丟的王位，他被稱為「卑鄙的人」。
他們卻不把……國給他：他卻……以諂媚——國民不會以公開行動把國賜給他，他卻要藉詭計得國：他「諂媚」別迦摩的尤米尼和阿塔魯斯來幫助他，並如他見羅馬的候選人所作的，挨家挨戶擁抱敘利亞百姓，逐一遊說[LIVY, 41.20]。
英文原文
21. vile--Antiochus called Epiphanes, that is, "the illustrious," for vindicating the claims of the royal line against Heliodorus, was nicknamed, by a play of sounds, Epimanes, that is, "the madman," for his mad freaks beneath the dignity of a king. He would carouse with the lowest of the people, bathe with them in the public baths, and foolishly jest and throw stones at passers-by [POLYBIUS, 26.10]. Hence, as also for his crafty supplanting of Demetrius, the rightful heir, from the throne, he is termed "vile."
they shall not give . . . kingdom: but . . . by flatteries--The nation shall not, by a public act, confer the kingdom on him, but he shall obtain it by artifice, "flattering" Eumenes and Attalus of Pergamos to help him, and, as he had seen candidates at Rome doing, canvassing the Syrian people high and low, one by one, with embraces [LIVY, 41.20].
22
無標題
22. 必有漫過的……臨到他——安提阿古．以皮法尼要以壓倒性的軍力入侵埃及。
盟約的君——多利買．非羅米托，克麗奧佩特拉——安提阿古的姊妹——的兒子，與他有盟約關係。多利買年幼時，他的監護人企圖從以皮法尼手中收回敘利亞和巴勒斯坦——那是安提阿古大帝把克麗奧佩特拉嫁給多利買．以皮法尼時應許作為嫁妝的。戰爭因此而起。非羅米托的將軍們被擊敗，埃及的鑰匙之城佩盧西翁於主前171年被安提阿古攻取。
英文原文
22. shall they be overflown . . . before him--Antiochus Epiphanes shall invade Egypt with overwhelming forces.
prince of the covenant--Ptolemy Philometer, the son of Cleopatra, Antiochus' sister, who was joined in covenant with him. Ptolemy's guardians, while he was a boy, sought to recover from Epiphanes Cœlo-Syria and Palestine, which had been promised by Antiochus the Great as Cleopatra's dowry in marrying Ptolemy Epiphanes. Hence arose the war. Philometer's generals were vanquished, and Pelusium, the key of Egypt, taken by Antiochus, 171 B.C.
23
無標題
23. TREGELLES注意到「卑鄙的人」的歷史可分為三段，持續到本章末：(1) 他的興起
(Da 11:21, 22)。
(2) 從他立約到除掉常獻的祭並設立那行毀壞可憎之物的時期
(Da 11:23-31)。
(3) 他褻瀆的作為直到毀滅
(Da 11:32-45)；
後兩個時期對應他「與許多人」（即在以色列中）「堅定盟約」的「一個七」
(Da 9:27)，
最後一段是第九章末了的後半個七。但上下文與安提阿古和多利買的關係如此精確地吻合，以至於主要的指涉似乎是他們之間的「同盟」。反預表上，反基督對以色列的關係可能也被描繪。比較
Da 8:11, 25
與此處的
Da 11:22
「盟約的君」。
行詭詐——他假裝對年幼的多利買友善，好像要為他治理國事，卻攻佔了孟菲斯和全埃及（「極肥美之地」， Da 11:34），
直達亞歷山大。
與少數人——起初為了卸除嫌疑，他的軍隊很少。
英文原文
23. TREGELLES notes three divisions in the history of the "vile person," which is continued to the end of the chapter: (1) His rise
(Da 11:21, 22).
(2) The time from his making the covenant to the taking away of the daily sacrifice and setting up of the abomination of desolation
(Da 11:23-31).
(3) His career of blasphemy, to his destruction
(Da 11:32-45);
the latter two periods answering to the "week" of years of his "covenant with many" (namely, in Israel)
(Da 9:27),
and the last being the closing half week of the ninth chapter. But the context so accurately agrees with the relations of Antiochus to Ptolemy that the primary reference seems to be to the "league" between them. Antitypically, Antichrist's relations towards Israel are probably delineated. Compare
Da 8:11, 25, with Da 11:22
here, "prince of the covenant."
work deceitfully--Feigning friendship to young Ptolemy, as if he wished to order his kingdom for him, he took possession of Memphis and all Egypt ("the fattest places,"
Da 11:34)
as far as Alexandria.
with a small people--At first, to throw off suspicion, his forces were small.
24
無標題
24. 平安地——字面意為「出乎意料地」；他在友誼的偽裝下俘獲了多利買．非羅米托。
他必行他列祖所未曾行的——他的前任——敘利亞諸王——一直覬覦埃及，卻徒勞無功：唯獨他作了它的主宰。
把他們的擄物分散給他們——分給他的隨從（馬加比一書1:19）。
圖謀……保障——他必精心策劃，要成為埃及堡壘的主宰。他除了亞歷山大成功抵抗他以外，全部取得。他保留佩盧西翁後，退到猶太地；猶太人聽聞他已死而歡喜，因而叛變——他為報復，以強攻或計謀征服了耶路撒冷。
到一時——他的暴怒不會永遠持續；只是神所限定的一段時間。CALVIN認為「到一時」與本節開頭的「出乎意料」形成對比。他突然征服了較弱的城市；至於如何取得更堅固的堡壘，則要更漸漸地（「到一時」）「圖謀他的計劃」。
英文原文
24. peaceably--literally, "unexpectedly"; under the guise of friendship he seized Ptolemy Philometer.
he shall do that which his fathers have not done--His predecessors, kings of Syria, had always coveted Egypt, but in vain: he alone made himself master of it.
scatter among them . . . prey--among his followers (1 Maccabees 1:19).
forecast his devices against . . . strongholds--He shall form a studied scheme for making himself master of the Egyptian fortresses. He gained them all except Alexandria, which successfully resisted him. Retaining to himself Pelusium, he retired to Judea, where, in revenge for the joy shown by the Jews at the report of his death, which led them to a revolt, he subdued Jerusalem by storm or stratagem.
for a time--His rage shall not be for ever; it is but for a time limited by God. CALVIN makes "for a time" in antithesis to "unexpectedly," in the beginning of the verse. He suddenly mastered the weaker cities: he had to "forecast his plans" more gradually ("for a time") as to how to gain the stronger fortresses.
25
無標題
25. 這是對
(Da 11:22-24)
概述之事更詳盡的細節。
這是安提阿古三次
(Da 11:29)
公開入侵埃及中的第一次。
攻擊南方王——即攻擊多利買．非羅米托。隨後，多利買．非斯孔（肥胖者），即尤益基二世，被埃及人立為王，因多利買．非羅米托落在安提阿古手中。
大軍——與他初次帶來的「少數人」
(Da 11:23)
相對。這是他第一次公開遠征；成功使他膽大起來。安提阿古「以壓倒性的群眾、戰車、象和騎兵進入埃及」（馬加比一書1:17）。
激起——出於必要，雖然他本性怠惰。
站不住——非羅米托被擊敗。
他們必圖謀等——他自己的貴族要設計背叛他（見
Da 11:26)。
尤拉烏斯和萊奈烏斯治理其國事失當。安提阿古最後在亞歷山大被阻之時，讓多利買．非羅米托留在孟菲斯作王，假裝他整個目的是要支持非羅米托對篡位者非斯孔的權利。
英文原文
25. A fuller detail of what was summarily stated
(Da 11:22-24).
This is the first of Antiochus' three
(Da 11:29)
open invasions of Egypt.
against the king of the south--against Ptolemy Philometer. Subsequently, Ptolemy Physcon (the Gross), or Euergetes II, was made king by the Egyptians, as Ptolemy Philometer was in Antiochus' hands.
great army--as distinguished from the "small people"
(Da 11:23)
with which he first came. This was his first open expedition; he was emboldened by success to it. Antiochus "entered Egypt with an overwhelming multitude, with chariots, elephants, and cavalry" (1 Maccabees 1:17).
stirred up--by the necessity, though naturally indolent.
not stand--Philometer was defeated.
they shall forecast, &c.--His own nobles shall frame treacherous "devices" against him (see
Da 11:26).
Eulœus and Lenœus maladministered his affairs. Antiochus, when checked at last at Alexandria, left Ptolemy Philometer at Memphis as king, pretending that his whole object was to support Philometer's claims against the usurper Physcon.
26
無標題
26. 吃……他膳食的——那些他本可自然指望得到幫助的人，他的親信和依附者
(Ps 41:9； Joh 13:18)；
他的臣僕和護衛。
他的軍隊必漫溢——非羅米托的軍隊要如水消散。這片語用於數目的漫溢，通常是勝利的意思，此處卻是失敗的意思——那些本可確保勝利的人數，因指揮失當反而加速了失敗。
必有許多人僕倒被殺——（馬加比一書1:18「許多人受傷仆倒死亡」）。安提阿古在佩盧西翁附近的戰役中，本可全殲敵軍，卻騎馬繞行，下令活捉敵人——這策略的結果是他很快取得了佩盧西翁和整個埃及[DIODORUS SICULUS, 26.77]。
英文原文
26. they that feed of . . . his meat--those from whom he might naturally have looked for help, his intimates and dependents
(Ps 41:9; Joh 13:18);
his ministers and guardians.
his army shall overflow--Philometer's army shall be dissipated as water. The phrase is used of overflowing numbers, usually in a victorious sense, but here in the sense of defeat, the very numbers which ordinarily ensure victory, hastening the defeat through mismanagement.
many shall fall down slain--(1 Maccabees 1:18, "many fell wounded to death"). Antiochus, when he might have slain all in the battle near Pelusium, rode around and ordered the enemy to be taken alive, the fruit of which policy was, he soon gained Pelusium and all Egypt [DIODORUS SICULUS, 26.77].
27
無標題
27. 二人都要行惡——彼此相害。
同席說謊——他們要在親密的偽裝下，在孟菲斯彼此欺騙（見論
Da 11:3； Da 11:25)。
不得成就——這時二人都不能如願。
然而到了末期——他們之間爭鬥的「末期」保留到「定期」
(Da 11:29, 30)。
英文原文
27. both . . . to do mischief--each to the other.
speak lies at one table--They shall, under the semblance of intimacy, at Memphis try to deceive one another (see on
Da 11:3;
Da 11:25).
it shall not prosper--Neither of them shall carry his point at this time.
yet the end shall be--"the end" of the contest between them is reserved for "the time appointed"
(Da 11:29, 30).
28
*28.* (1 Maccabees 1:19, 20, &c.).
28. （馬加比一書1:19, 20等）。
攻擊聖約——他在返回敘利亞途中，攻擊耶和華盟約之民的首府耶路撒冷，殺了八萬人，擄走四萬人，又賣了四萬人為奴（馬加比二書5:5-14）。
他必行——他必成就他的目的。在大祭司墨涅拉奧的引導下，他褻瀆地進入聖所，取去金銀器皿，在祭壇上獻豬，把肉湯灑在聖殿各處（馬加比二書5:15-21）。
英文原文
28. (1 Maccabees 1:19, 20, &c.).
against the holy covenant--On his way back to Syria, he attacked Jerusalem, the metropolis of Jehovah's covenant-people, slew eighty thousand, took forty thousand prisoners, and sold forty thousand as slaves (2 Maccabees 5:5-14).
he shall do exploits--He shall effect his purpose. Guided by Menelaus, the high priest, he entered the sanctuary with blasphemies, took away the gold and silver vessels, sacrificed swine on the altar, and sprinkled broth of the flesh through the temple (2 Maccabees 5:15-21).
29
無標題
29. 到了定期——即
Da 11:27
所說的「定期」。
返回——他第二次公開入侵埃及。多利買．非羅米托懷疑安提阿古與非斯孔的圖謀，從希臘雇傭了傭兵。於是安提阿古率艦隊和陸軍前進，要求把塞浦路斯、佩盧西翁以及尼羅河佩盧西亞支流附近的土地割讓給他。
卻不如前一次——不如前次遠征成功。羅馬大使波皮利烏斯．萊納斯在距亞歷山大四英里的伊流西斯迎接他，向他遞交元老院的諭令；安提阿古回答說他要考慮該作甚麼，波皮利烏斯便用手杖在他周圍畫了一圈，說：「在你離開這圈之前，我必須得到一個答覆給元老院。」安提阿古屈服，從埃及撤退；他的艦隊也從塞浦路斯撤出。
也不如後一次——即
Da 11:42, 43
所記的[TREGELLES]。或作，把這作為第三次遠征，意即「不如第一次，也不如第二次」[PISCATOR]。更確切地說「不如前次，這次後一次也是如此」[GROTIUS]。
英文原文
29. At the time appointed--"the time" spoken of in
Da 11:27.
return--his second open invasion of Egypt. Ptolemy Philometer, suspecting Antiochus' designs with Physcon, hired mercenaries from Greece. Whereupon Antiochus advanced with a fleet and an army, demanding the cession to him of Cyprus, Pelusium, and the country adjoining the Pelusiac mouth of the Nile.
it shall not be as the former--not successful as the former expedition. Popilius Lœnas, the Roman ambassador, met him at Eleusis, four miles from Alexandria, and presented him the decree of the senate; on Antiochus replying that he would consider what he was to do, Popilius drew a line round him with a rod and said, "I must have a reply to give to the senate before you leave this circle." Antiochus submitted, and retired from Egypt; and his fleets withdrew from Cyprus.
or as the latter--that mentioned in
Da 11:42, 43
[TREGELLES]. Or, making this the third expedition, the sense is "not as the first or as the second" expeditions [PISCATOR]. Rather "not as the former, so shall be this latter" expedition [GROTIUS].
30
無標題
30. 基提的船隻——即乘著馬其頓希臘船隻而來的羅馬大使（見論
Jer 2:10)。
基提，原指居比路的，因居比路有腓尼基殖民地而得名；後來指地中海的島嶼和海岸。
愁煩——因對羅馬的恐懼而謙卑沮喪。
惱恨聖約——他惱怒其間耶路撒冷的敬拜已恢復，便把對羅馬所受阻的怒氣發洩在猶太人身上。
與背棄……聖約的人聯絡——即與國中背道的人（馬加比一書1:11-15）。墨涅拉奧和其他猶太人挑唆王反對他們的宗教和國家——他們從希臘哲學中學到一切宗教都足以用來約束群眾。這些人已經為希臘風俗而廢了割禮和耶和華的宗教。安提阿古回程中，於主前167年派阿波羅尼烏率二萬二千人去毀滅耶路撒冷——這是他自己攻取耶路撒冷之後兩年的事。阿波羅尼烏殺了大批人，拆毀並劫掠了那城。他們隨後建造一座控制聖殿的堡壘，從那裏襲擊並殺害敬拜者；以致聖殿的事奉中斷。又，安提阿古下令所有人，違者處死，必須遵行希臘宗教，聖殿被奉獻給朱庇特．奧林匹烏。他既以自己與那神等同，便以狂熱的驕傲要使自己的崇拜普及
(馬加比一書1:41；馬加比二書6:7)。
這是迄今啟示宗教、聖民和地上神政體所面臨的最嚴重危機，因為先前的世界統治者，當盟約之民臣服於其下時，都沒有干涉其宗教敬拜
(Da 4:31-34; 6:27, 28； Ezr 1:2, 4; 7:12； Ne 2:18)。
因此有必要向盟約之民發出這樣關於他的預警——如此精確，以致啟示的仇敵PORPHYRY也看出無法否認其與歷史的對應，卻以其精確性論證它必是事件發生之後才寫的。但正如但以理書中預告了彌賽亞的事，那些耶穌的仇敵——猶太人——絕不會偽造證實祂宣稱的預言。第九章是為了在「違背」「聖約」的「可憎之物」中，以將要「堅定盟約」的彌賽亞的盼望，安慰忠信的猶太人。祂要藉著帶來救恩卻又廢除祭祀，表明他們如此哀慟的聖殿事奉並非絕對必需；因此用語的對應能帶來安慰（比較
Da 9:27
與 Da 11:30, 31)。
英文原文
30. ships of Chittim--the Roman ambassadors arriving in Macedonian Grecian vessels (see on
Jer 2:10).
Chittim, properly Cyprian, so called from a Phœnician colony in Cyprus; then the islands and coasts of the Mediterranean in general.
grieved--humbled and dispirited through fear of Rome.
indignation against the holy covenant--Indignant that meantime God's worship had been restored at Jerusalem, he gives vent to his wrath at the check given him by Rome, on the Jews.
intelligence with them that forsake the . . . covenant--namely, with the apostates in the nation (1 Maccabees 1:11-15). Menelaus and other Jews instigated the king against their religion and country, learning from Greek philosophy that all religions are good enough to keep the masses in check. These had cast off circumcision and the religion of Jehovah for Greek customs. Antiochus, on his way home, sent Apollonius (167 B.C.) with twenty-two thousand to destroy Jerusalem, two years after its capture by himself. Apollonius slew multitudes, dismantled and pillaged the city. They then, from a fortress which they built commanding the temple, fell on and slew the worshippers; so that the temple service was discontinued. Also, Antiochus decreed that all, on pain of death, should conform to the Greek religion, and the temple was consecrated to Jupiter Olympius. Identifying himself with that god, with fanatical haughtiness he wished to make his own worship universal
(1 Maccabees 1:41; 2 Maccabees 6:7).
This was the gravest peril which ever heretofore threatened revealed religion, the holy people, and the theocracy on earth, for none of the previous world rulers had interfered with the religious worship of the covenant-people, when subject to them
(Da 4:31-34; 6:27, 28; Ezr 1:2, 4; 7:12; Ne 2:18).
Hence arose the need of such a forewarning of the covenant-people as to him--so accurate, that PORPHYRY, the adversary of revelation, saw it was hopeless to deny its correspondence with history, but argued from its accuracy that it must have been written subsequent to the event. But as Messianic events are foretold in Daniel, the Jews, the adversaries of Jesus, would never have forged the prophecies which confirm His claims. The ninth chapter was to comfort the faithful Jews, in the midst of the "abominations" against "the covenant," with the prospect of Messiah who would "confirm the covenant." He would show by bringing salvation, and yet abolishing sacrifices, that the temple service which they so grieved after, was not absolutely necessary; thus the correspondence of phraseology would suggest comfort (compare
Da 9:27 with Da 11:30, 31).
31
無標題
31. 兵器——即人體的雙臂；不是武器；指人的軍隊。
他們——安提阿古的軍隊與背道的以色列人聯合；後者達到罪惡的頂峰——不僅如先前那樣「背棄聖約」
(Da 11:30)，
更「違背聖約」
(Da 11:32)，
完全成了外邦人。此處用超越作為類型的安提阿古、延伸到反預表反基督教的語言描述安提阿古的作為[JEROME]（正如
Ps 72:1-20
中許多話論及作為類型的所羅門，卻只適用於作為反預表的基督）；或許也包括羅馬、穆罕默德和最終有形的反基督教。SIR ISAAC NEWTON把本章從本節起的其餘部分指為羅馬人，譯作「在他之後必有兵器（即羅馬人）站立」；正當安提阿古離開埃及之時，羅馬人征服了馬其頓，從而結束了但以理第三獸的統治；因此先知自然地過渡到第四獸。JEROME的觀點更簡單；因為敘事似乎繼續安提阿古的歷史，雖然有些特徵只在類型上適用於他，卻完全適用於反基督教。
保障的聖所——不僅天然是堅固之地（因此抵抗圍攻者到最後），更是盟約之民屬靈的堅固之所
(Ps 48:1-3, 12-14)。
阿波羅尼烏「褻瀆」它，設立偶像的祭壇並獻豬肉為祭，是在「除掉常獻的祭」之後（見論
Da 8:11)。
設立……那行毀壞可憎的——即那褻瀆聖殿之物
(Da 8:12, 13)。
更確切地說，「那荒涼者的可憎之物」，即安提阿古．以皮法尼（馬加比一書1:29, 37-49）。比較
Da 9:27，
那裏預告了反預表意義上的、羅馬的（鷹旗——朱庇特之鳥，提多的士兵在毀滅耶路撒冷時在聖殿範圍內向其獻祭）、穆罕默德的以及最終反基督教的荒涼可憎之物。馬加比一書1:54使用了同樣的片語：「一百四十五年基斯流月十五日，他們在壇上設立了那行毀壞可憎的」；即在耶和華燔祭壇上設立的偶像壇和朱庇特．奧林匹烏的像。「可憎之物」是舊約中偶像的通用名稱。羅馬皇帝哈德良於主後132年在神殿的原址上建造朱庇特．卡庇托林的廟；以及穆罕默德的奧馬爾清真寺在同一地點的建造（值得注意的是，回教約在主後610年開始盛行，距教皇制取得屬地權力僅約三年）；並羅馬教會在屬靈聖殿中的偶像崇拜；以及最終有形的反基督教在有形的聖殿中的褻瀆
(2Th 2:4)——
都可以在反預表意義上歸於此處，在作為類型的安提阿古——舊約的反基督教——之下。
英文原文
31. arms--namely, of the human body; not weapons; human forces.
they--Antiochus' hosts confederate with the apostate Israelites; these latter attain the climax of guilt, when they not only, as before, "forsake the covenant"
(Da 11:30),
but "do wickedly against" it
(Da 11:32),
turning complete heathens. Here Antiochus' actings are described in language which reach beyond him the type to Antichrist the antitype [JEROME] (just as in
Ps 72:1-20
many things are said of Solomon the type, which are only applicable to Christ the Antitype); including perhaps Rome, Mohammed, and the final personal Antichrist. SIR ISAAC NEWTON refers the rest of the chapter from this verse to the Romans, translating, "after him arms (that is, the Romans) shall stand up"; at the very time that Antiochus left Egypt, the Romans conquered Macedon, thus finishing the reign of Daniel's third beast; so here the prophet naturally proceeds to the fourth beast. JEROME'S view is simpler; for the narrative seems to continue the history of Antiochus, though with features only in type applicable to him, fully to Antichrist.
sanctuary of strength--not only naturally a place of strength, whence it held out to the last against the besiegers, but chiefly the spiritual stronghold of the covenant-people
(Ps 48:1-3, 12-14).
Apollonius "polluted" it with altars to idols and sacrifices of swine's flesh, after having "taken away the daily sacrifice" (see on
Da 8:11).
place . . . abomination that maketh desolate--that is, that pollutes the temple
(Da 8:12, 13).
Or rather, "the abomination of the desolater," Antiochus Epiphanes (1 Maccabees 1:29, 37-49). Compare
Da 9:27,
wherein the antitypical desolating abomination of Rome (the eagle standard, the bird of Jupiter, sacrificed to by Titus' soldiers within the sacred precincts, at the destruction of Jerusalem), of Mohammed and of the final Antichrist, is foretold. 1 Maccabees 1:54, uses the very phrase, "the fifteenth day of the month Casleu, in the hundred forty-fifth year, they set up the abomination of desolation on the altar"; namely, an idol-altar and image of Jupiter Olympius, erected upon Jehovah's altar of burnt offerings. "Abomination" is the common name for an idol in the Old Testament. The Roman emperor Adrian's erection of a temple to Jupiter Capitolinus where the temple of God had stood, A.D. 132; also the erection of the Mohammedan mosque of Omar in the same place (it is striking, Mohammedanism began to prevail in A.D. 610, only about three years of the time when Popery assumed the temporal power); and the idolatry of the Church of Rome in the spiritual temple, and the final blasphemy of the personal Antichrist in the literal temple
(2Th 2:4)
may all be antitypically referred to here under Antiochus the type, and the Old Testament Antichrist.
32
*32.* (1 Maccabees 1:52).
32. （馬加比一書1:52）。
誘惑——引誘背道。
以諂媚的話——以應許恩惠。
認識神之民——馬加比家族及其追隨者（馬加比一書1:62, 63）。
英文原文
32. (1 Maccabees 1:52).
corrupt--seduce to apostasy.
by flatteries--promises of favor.
people that . . . know their God--the Maccabees and their followers (1 Maccabees 1:62, 63).
33
無標題
33. 通達人——認識並持守神真理的人
(Isa 11:2)。
教訓多人——教導他們對神和律法的本分，不要背道。
然而他們必仆倒——如以利亞撒（馬加比二書6:18等）。他們必受嚴厲迫害，甚至至死
(Heb 11:35, 36, 37；
馬加比二書6, 7)。他們的仇敵利用安息日，在他們不願還手的那日殺害他們。TREGELLES認為，從與
Da 11:35
的比較來看，仆倒的是百姓，不是通達人。但
Da 11:35
使後者仆倒，這不是無意義的重複；在
Da 11:33
他們因迫害仆倒（死）；在
Da 11:35
他們因自己的軟弱暫時仆倒（屬靈上）。
火焰——在他們退守以守安息日的洞穴中。安提阿古使人被活活烤死（馬加比二書7:3-5）。
多日——更確切地說是「某些日子」，如
Da 8:27。
JOSEPHUS[《猶太古史》 12:7.6,7]告訴我們迫害持續了三年（馬加比一書1:59; 4:54；馬加比二書10:1-7）。
英文原文
33. they that understand--who know and keep the truth of God
(Isa 11:2).
instruct many--in their duty to God and the law, not to apostatize.
yet they shall fall--as Eleazar (2 Maccabees 6:18, &c.). They shall be sorely persecuted, even to death
(Heb 11:35, 36, 37;
2 Maccabees 6, 7). Their enemies took advantage of the Sabbath to slay them on the day when they would not fight. TREGELLES thinks, from comparison with
Da 11:35,
it is the people who "fall," not those of understanding. But
Da 11:35
makes the latter "fall," not an unmeaning repetition; in
Da 11:33
they fall (die) by persecution; in
Da 11:35
they fall (spiritually) for a time by their own weakness.
flame--in caves, whither they had retired to keep the Sabbath. Antiochus caused some to be roasted alive (2 Maccabees 7:3-5).
many days--rather, "certain days," as in
Da 8:27.
JOSEPHUS [Antiquities, 12:7.6,7] tells us the persecution lasted for three years (1 Maccabees 1:59; 4:54; 2 Maccabees 10:1-7).
34
無標題
34. 稍微的幫助——馬加比英雄為猶太人取得的自由為時短暫。他們很快落在羅馬人和希律黨手下，此後一切使他們脫離外邦統治的嘗試，只使他們的境況更糟。世界時代（外邦統治）的時期，是神政體受壓的時期，從被擄延伸到千禧年[ROOS]。更直接的指涉似乎是：瑪他提亞及其五子的兵力起初很少（馬加比一書2:1-5）。
必有許多人歸附他們——如猶大．馬加比之時，他因此能成功地抵抗安提阿古。
以諂媚的話——那些在迫害中背棄猶太人事業的人，如今見猶太人武力得勝，便投靠馬加比旗幟——例如約瑟——撒迦利亞的兒子、亞撒利亞等
(馬加比一書5:55-57；馬加比二書12:40; 13:21)。
MAURER解釋為那些因懼怕馬加比對背道者的嚴厲而歸附的人，他們雖隨時準備在符合自己目的時背棄（馬加比一書2:44; 3:58)。
英文原文
34. a little help--The liberty obtained by the Maccabean heroes for the Jews was of but short duration. They soon fell under the Romans and Herodians, and ever since every attempt to free them from Gentile rule has only aggravated their sad lot. The period of the world times (Gentile rule) is the period of depression of the theocracy, extending from the exile to the millennium [ROOS]. The more immediate reference seems to be, the forces of Mattathias and his five sons were originally few (1 Maccabees 2:1-5).
many shall cleave to them--as was the case under Judas Maccabeus, who was thus able successfully to resist Antiochus.
with flatteries--Those who had deserted the Jewish cause in persecution, now, when success attended the Jewish arms, joined the Maccabean standard, for example, Joseph, the son of Zecharias, Azarias, &c.
(1 Maccabees 5:55-57; 2 Maccabees 12:40; 13:21).
MAURER explains it, of those who through fear of the Maccabees' severity against apostates joined them, though ready, if it suited their purpose, to desert them (1 Maccabees 2:44; 3:58).
35
無標題
35. 為要熬煉他們——這是患難的目的。取自金屬經火試煉的比喻。
潔淨——即使蒙揀選的人也有需要煉淨的渣滓
(1Pe 1:7)。
因此他們被允許暫時仆倒；不是最終的
(2Ch 32:31； Lu 22:31)。
取自麥子被風揚淨糠粃的比喻。
潔白——取自布的比喻
(Re 7:9)。
直到……末時——神不容祂的百姓受無限度的迫害
(1Co 10:13)。
敬虔的人要耐心等候試煉「時期」的「末期」；「因為還有一段時間」（由神所定）。
英文原文
35. to try them--the design of affliction. Image from metals tried with fire.
to purge--Even in the elect there are dregs which need to be purged out
(1Pe 1:7).
Hence they are allowed to fall for a time; not finally
(2Ch 32:31; Lu 22:31).
Image from wheat cleared of its chaff by the wind.
make . . . white--image from cloth
(Re 7:9).
to . . . time of . . . end--God will not suffer His people to be persecuted without limitation
(1Co 10:13).
The godly are to wait patiently for "the end" of "the time" of trial; "for it is (to last) yet for a time appointed" by God.
36
無標題
36. 此處任意的王，雖然首先指安提阿古，在反預表意義上主要指反基督教——
Re 13:1-18
中那七頭十角獸的第七個頭，以及哈米吉多頓的「獸」
(Re 16:13, 16; 19:19)。
有人把他等同於復興的法國帝制——那獸的第八個頭
(Re 17:11)，
他要篡奪基督的王權——正如教皇篡奪了基督的祭司職分——是猶太人的假彌賽亞，他將「在海之間……聖山上」「設立他如宮殿的帳幕」，「超過一切神」
(2Th 2:4； Re 13:5, 6)。
這末後的話只部分適用於安提阿古；因他雖然接受神的尊榮，以自己與朱庇特．奧林匹烏等同，卻是為那神而要求；不過作為類型，仍適用於他。
說頂撞……萬神之神的話——如
Da 7:25
論「小角」，似乎把兩者等同（比較
Da 8:25)。
安提阿古以一道其邪惡「奇特」的諭令禁止敬拜耶和華：如此他是反基督教的類型。比較
Da 7:8，
「有口說誇大的話」。
惱怒……完畢——神因猶太人的罪而對他們施行的忿怒審判
(Da 8:19)。
所定的——
(Da 9:26, 27; 10:21)。
英文原文
36. The wilful king here, though primarily Antiochus, is antitypically and mainly Antichrist, the seventh head of the seven-headed and ten-horned beast of
Re 13:1-18,
and the "beast" of Armageddon
(Re 16:13, 16; 19:19).
Some identify him with the revived French emperorship, the eighth head of the beast
(Re 17:11),
who is to usurp the kingly, as the Pope has the priestly, dignity of Christ--the false Messiah of the Jews, who will "plant his tabernacle between the seas in the holy mountain," "exalting himself above every god"
(2Th 2:4; Re 13:5, 6).
This last clause only in part holds good of Antiochus; for though he assumed divine honors, identifying himself with Jupiter Olympius, yet it was for that god he claimed them; still it applies to him as the type.
speak marvellous things against . . . God of gods--so
Da 7:25,
as to the "little horn," which seemingly identifies the two (compare
Da 8:25).
Antiochus forbade the worship of Jehovah by a decree "marvellous" for its wickedness: thus he was a type of Antichrist. Compare
Da 7:8,
"a mouth speaking great things."
indignation . . . accomplished--God's visitation of wrath on the Jews for their sins
(Da 8:19).
that . . . determined--
(Da 9:26, 27; 10:21).
37
無標題
37. 不顧……婦女所羨慕的——（比較
Eze 24:16, 18)。
妻子作為人眼目所羨慕的，是最溫柔關係的象徵
(2Sa 1:26)。
安提阿古連她們懇求他停止攻擊耶和華敬拜的請求也不放在眼裏[POLANUS]。MAURER把它指向安提阿古攻擊為婦女所敬拜的敘利亞維納斯的廟（馬加比一書6:1等；馬加比二書1:13)。
NEWTON把它指向羅馬「禁止嫁娶」。ELLIOTT正確地把反預表的指涉指向彌賽亞。猶太婦女盼望作母親，是為了祂——那應許的「女人的後裔」
(Ge 30:23； Lu 1:25, 28)。
也不顧任何神——
(2Th 2:4)。
英文原文
37. Neither . . . regard . . . the desire of women--(Compare
Eze 24:16, 18).
The wife, as the desire of man's eyes, is the symbol of the tenderest relations
(2Sa 1:26).
Antiochus would set at naught even their entreaties that he should cease from his attack on Jehovah's worship [POLANUS]. MAURER refers it to Antiochus' attack on the temple of the Syrian Venus, worshipped by women
(1 Maccabees 6:1, &c.; 2 Maccabees 1:13).
NEWTON refers it to Rome's "forbidding to marry." ELLIOTT rightly makes the antitypical reference be to Messiah. Jewish women desired to be mothers with a view to Him, the promised seed of the woman
(Ge 30:23; Lu 1:25, 28).
nor regard any god--
(2Th 2:4).
38
無標題
38. 保護的神——大概是卡庇托林的朱庇特，安提阿古開始在安提阿為他建造廟宇[LIVY, 41.20]。譯作「他必在……保障的根基上尊崇保護的神」，即神像的底座。NEWTON譯作「他必尊崇『瑪胡辛』神（即『保護者』，也就是希臘和羅馬教會中所敬奉為『護衛者』的聖徒）」。
用金……尊崇——比較
Re 17:4
論安提阿古的反預表——反基督教。
英文原文
38. God of forces--probably Jupiter Capitolinus, to whom Antiochus began to erect a temple at Antioch [LIVY, 41.20]. Translate, "He shall honor the god of fortresses on his basis," that is, the base of the statue. NEWTON translates, "And the god 'Mahuzzim' (guardians, that is, saints adored as 'protectors' in the Greek and Roman churches) shall he honor."
honour with gold, &c.--Compare
Re 17:4
as to Antiochus' antitype, Antichrist.
39
無標題
39. NEWTON譯作「為瑪胡辛的護衛者（即維護聖徒崇拜的修士和祭司），連同他所承認的異邦神，他必倍加尊崇」。英文聖經較好：他必在至堅固的保障之處（即成功地攻取它們），憑一個異邦神（即在一個他從前所不敬拜的神——卡庇托林的朱庇特——的庇護下，他從羅馬把這神的崇拜引進其帝國）而行（奇事）。安提阿古攻取了耶路撒冷、西頓、佩盧西翁、孟菲斯。
使他們——安提阿古「使」他的追隨者和背道者「管轄許多」猶太人，因他「為利益」（即作為他們順從的賞賜）「分了他們的（猶太的）地」。
英文原文
39. NEWTON translates, "to be defenders of Mahuzzim (the monks and priests who uphold saint worship), together with the strange god whom he shall acknowledge, he shall multiply honor." English Version is better: He shall do (exploits) in the most strongholds (that is, shall succeed against them) with a strange god (under the auspices of a god which he worshipped not before, namely, Jupiter Capitolinus, whose worship he imported into his empire from Rome). Antiochus succeeded against Jerusalem, Sidon, Pelusium, Memphis.
cause them--Antiochus "caused" his followers and the apostates "to rule over many" Jews, having "divided their land" (Judea), "for gain" (that is, as a reward for their compliance).
40
無標題
40. 本段與安提阿古歷史之間的難處在於：除PORPHYRY外，沒有史家提到他在位末年曾有進入埃及的遠征。因此
Da 11:40
可能是總括，總結
Da 11:22, 25
所述第一次進攻埃及（主前171-170年）的事實；
Da 11:41
即
Da 11:28
所述先前入侵猶太地；
Da 11:42, 43
即
Da 11:23, 24, 29, 30
所述第二次和第三次入侵埃及（主前169和168年）。
AUBERLEN寧取PORPHYRY的記載：安提阿古在其在位第十一年（主前166-165年）再次入侵埃及，並順路攻取了巴勒斯坦。關於附庸國叛亂的「消息」
(Da 11:44)
隨後引他東往。PORPHYRY說安提阿古從埃及出發，攻取了猶太地的亞拉得，蹂躪了整個腓尼基，這與
Da 11:45
相符；然後他轉去阻止亞美尼亞王阿爾塔克西亞斯。他於主前164年死於波斯城鎮塔比斯，POLYBIUS和PORPHYRY都如此記載。
無疑，在反預表意義上，是指最終的反基督教及其先驅穆罕默德；那些話語對他們比對作為類型的安提阿古更為完全適用。「南方」的撒拉森阿拉伯人「牴觸」希臘皇帝希拉克略，奪去了他的埃及和敘利亞。但「北方」的突厥人不僅牴觸，更毀滅了希臘帝國；因此論及他們的比論撒拉森人的更多。他們的「馬兵」被特別指出，因那是他們的主力。他們的旗幟至今仍是馬尾。他們的「船隻」也常勝過當日歐洲的海上強權威尼斯。他們「漫溢」了西亞，然後「過去」進入歐洲，在穆罕默德二世之下以君士坦丁堡為帝國首都[NEWTON]。
英文原文
40. The difficulty of reconciling this with Antiochus' history is that no historian but PORPHYRY mentions an expedition of his into Egypt towards the close of his reign. This
Da 11:40,
therefore, may be a recapitulation summing up the facts of the first expedition to Egypt (171-170 B.C.), in
Da 11:22, 25;
and
Da 11:41,
the former invasion of Judea, in
Da 11:28;
Da 11:42, 43,
the second and third invasions of Egypt (169 and 168 B.C.) in
Da 11:23, 24, 29, 30.
AUBERLEN takes rather PORPHYRY'S statement, that Antiochus, in the eleventh year of his reign (166-165 B.C.), invaded Egypt again, and took Palestine on his way. The "tidings"
(Da 11:44)
as to the revolt of tributary nations then led him to the East. PORPHYRY'S statement that Antiochus starting from Egypt took Arad in Judah, and devastated all Phœnicia, agrees with
Da 11:45;
then he turned to check Artaxias, king of Armenia. He died in the Persian town Tabes, 164 B.C., as both POLYBIUS and PORPHYRY agree. Doubtless, antitypically, the final Antichrist, and its predecessor Mohammed, are intended, to whom the language may be more fully applicable than to Antiochus the type. The Saracen Arabs "of the south" "pushed at" the Greek emperor Heraclius, and deprived him of Egypt and Syria. But the Turks of "the north" not merely pushed at, but destroyed the Greek empire; therefore more is said of them than of the Saracens. Their "horsemen" are specified, being their chief strength. Their standards still are horse tails. Their "ships," too, often gained the victory over Venice, the great naval power of Europe in that day. They "overflowed" Western Asia, and then "passed over" into Europe, fixing their seat of empire at Constantinople under Mohammed II [NEWTON].
41
無標題
41. 據PORPHYRY記載，安提阿古進軍攻擊多利買時，雖然轉向向猶太人發洩怒氣，卻沒有干涉猶太地一側的以東、摩押和亞捫。馬加比一書4:61; 5:3等記載，他利用他們來協助鎮壓猶太人——他們本是猶太人自古的仇敵。比較
Isa 11:14
論以色列未來的報應，正如馬加比人因他們是安提阿古的朋友而與他們交戰一樣（馬加比一書5:1-68）。在反預表意義上，突厥人在塞利姆率領下在赴埃及途中進入耶路撒冷，至今仍保有巴勒斯坦這「榮美之地」。但他們始終未能征服阿拉伯人——阿拉伯人與以東、摩押和亞捫同源
(Ge 16:12)。
最終反基督教的情況也是如此。
英文原文
41. Antiochus, according to PORPHYRY, marching against Ptolemy, though he turned from his course to wreak his wrath on the Jews, did not meddle with Edom, Moab, and Ammon on the side of Judea. In 1 Maccabees 4:61; 5:3; &c., it is stated that he used their help in crushing the Jews, of whom they were the ancient enemies. Compare
Isa 11:14,
as to Israel's future retribution, just as the Maccabees made war on them as the friends of Antiochus (1 Maccabees 5:1-68). Antitypically, the Turks under Selim entered Jerusalem on their way to Egypt, and retain "the glorious land" of Palestine to this day. But they never could conquer the Arabs, who are akin to Edom, Moab, and Ammon
(Ge 16:12).
So in the case of the final Antichrist.
42
無標題
42, 43. 埃及……呂彼亞人……古實人——後兩者是前者的盟友，在安提阿古征服埃及時在他麾下服役。在反預表意義上，埃及雖在馬穆魯克手下長期抵抗，卻於主後1517年落在突厥人手下。阿爾及爾、突尼斯和非洲其他部分至今仍在他們手下。
跟隨他——
(Ex 11:8， 欄外注； Jud 4:10)。
英文原文
42, 43. Egypt . . . Libyans . . . Ethiopians--The latter two, being the allies of the first, served under Antiochus when he conquered Egypt. Antitypically, Egypt, though it held out long under the Mamelukes, in A.D. 1517 fell under the Turks. Algiers, Tunis, and other parts of Africa, are still under them.
at his steps--following him
(Ex 11:8,
Margin;
Jud 4:10).
44
無標題
44. 東方和北方的消息——他的附庸亞美尼亞王阿爾塔克西亞斯在北方叛亂，帕提亞人的領袖阿爾薩西在東方叛亂（馬加比一書3:10等；馬加比一書3:37；TACITUS, 《歷史》, 5.8）。主前147年安提阿古出征攻擊他們，在回程中死去。
大發烈怒——向猶太人發作，因他們在猶大．馬加比手下接連勝利，他想充實府庫以資助與他們的戰爭；也向阿爾塔克西亞斯和阿爾薩西斯及其各自的追隨者發作。DE BURGH認為激起他怒氣的「消息」是關於猶太人復興的；這可能是反預表意義上的指涉。
英文原文
44. tidings out of the east and out of the north--Artaxias, king of Armenia, his vassal, had revolted in the north, and Arsaces, leader of the Parthians, in the east (1 Maccabees 3:10, &c., 1 Maccabees 3:37; TACITUS, Histories, 5.8). In 147 B.C. Antiochus went on the expedition against them, on the return from which he died.
great fury--at the Jews, on account of their successes under Judas Maccabeus, whence he desired to replenish his treasury with means to prosecute the war with them; also at Artaxias and Arsaces, and their respective followers. DE BURGH makes the "tidings" which rouse his fury, to be concerning the Jews' restoration; such may be the antitypical reference.
45
無標題
45. 設立……在海之間——死海與地中海之間。
如宮殿的帳幕——他那如宮殿般的軍用帳幕，東方君王出行時所用的。見論
Da 11:40
關於安提阿古攻擊猶太地的時間，以及他隨後在塔比斯的「結局」——那是因他聽見呂西亞率領的軍隊被猶太人擊敗，以及他遠征以利買斯神廟失敗，雙重懊喪所致（馬加比二書9:5）。
聖山——耶路撒冷和錫安山。所指包括安提阿古對聖所的荒涼，以及偶像崇拜的羅馬軍旗對耶路撒冷周圍聖地的褻瀆，穆罕默德清真寺的建造，並最終由末後的反基督教所為。如此，最後的反基督教要坐在「聚會的山」
(Isa 14:13)
上，卻「必被拉入陰間」（比較注，見論
Da 7:26； 2Th 2:8)。
英文原文
45. plant . . . between the seas--the Dead Sea and the Mediterranean.
tabernacles of . . . palace--his palace-like military tents, such as Oriental princes travel with. See on
Da 11:40,
as to the time of Antiochus' attack on Judea, and his subsequent "end" at Tabes, which was caused by chagrin both at hearing that his forces under Lysias were overcome by the Jews, and at the failure of his expedition against the temple of Elymais (2 Maccabees 9:5).
holy mountain--Jerusalem and Mount Zion. The desolation of the sanctuary by Antiochus, and also the desecration of the consecrated ground round Jerusalem by the idolatrous Roman ensigns, as also by the Mohammedan mosque, and, finally, by the last Antichrist, are referred to. So the last Antichrist is to sit upon "the mount of the congregation"
(Isa 14:13),
but "shall be brought down to hell" (compare Note, see on
Da 7:26;
2Th 2:8).
Da 11:1-45.
本章是第八章的擴充：希臘傾覆波斯：亞歷山大國的四分：南方列王與北方列王——多利買與西流基家的衝突：安提阿古．以皮法尼。
1. 我——天使
(Da 10:18)。
大利烏元年——即呂克薩西斯二世；攻取巴比倫之年
(Da 5:31)。
居魯士雖名義上居於大利烏之下，卻掌握實權，在那一年頒布了恢復猶太人的諭旨——而但以理當時正為此禱告
(Da 9:1, 2, 21, 23)。
站起來——暗示幫助的迅速
(Ps 94:16)。
堅固他——即米迦勒；正如米迦勒
(Da 10:21
「與我一同剛強」）幫助天使，兩者合力為以色列的緣故[ROSENMULLER]。或作大利烏，天使在他善待以色列的意圖上「堅固他」。