1
Da 5:1-31.
英文原文
Da 5:1-31.
BELSHAZZAR'S IMPIOUS FEAST; THE HANDWRITING ON THE WALL INTERPRETED BY DANIEL OF THE DOOM OF BABYLON AND ITS KING.
1. Belshazzar--RAWLINSON, from the Assyrian inscriptions, has explained the seeming discrepancy between Daniel and the heathen historians of Babylon, BEROSUS and ABYDENUS, who say the last king (Nabonidus) surrendered in Borsippa, after Babylon was taken, and had an honorable abode in Caramania assigned to him. Belshazzar was joint king with his father (called Minus in the inscriptions), but subordinate to him; hence the Babylonian account suppresses the facts which cast discredit on Babylon, namely, that Belshazzar shut himself up in that city and fell at its capture; while it records the surrender of the principal king in Borsippa (see my
Introduction
to Daniel). The heathen XENOPHON'S description of Belshazzar accords with Daniel's; he calls him "impious," and illustrates his cruelty by mentioning that he killed one of his nobles, merely because, in hunting, the noble struck down the game before him; and unmanned a courtier, Gadates, at a banquet, because one of the king's concubines praised him as handsome. Daniel shows none of the sympathy for him which he had for Nebuchadnezzar. XENOPHON confirms Daniel as to Belshazzar's end. WINER explains the "shazzar" in the name as meaning "fire."
made . . . feast--heaven-sent infatuation when his city was at the time being besieged by Cyrus. The fortifications and abundant provisions in the city made the king despise the besiegers. It was a festival day among the Babylonians [XENOPHON].
drank . . . before the thousand--The king, on this extraordinary occasion, departed from his usual way of feasting apart from his nobles (compare
Es 1:3).
2
無標題
2. 他飲酒時——人在酒力之下會做清醒時不敢做的事。
他父親尼布甲尼撒——即他的先祖。正如「耶穌……大衛的子孫，亞伯拉罕的子孫」
(Mt 1:1)。
但以理並沒有說其他作者所提的諸王——即以未米羅達
(Jer 52:31)、
尼甲沙利薛（他的妹夫）和拉波索阿柯德（九個月）——沒有在伯沙撒與尼布甲尼撒之間作王。BEROSUS說最後的王拿波尼度是出身平民，因叛亂而被推上王位。碑文顯示伯沙撒與他不同，是共同王；這與但以理並無矛盾。但以理說伯沙撒是尼布甲尼撒的兒子（孫子）的記載，也得到耶利米的印證
(Jer 27:7)。
他們作為同時代的人，各自獨立但一致的見證，既有最好的資訊來源，就比任何異邦史家更可信——如果真有矛盾的話。尼布甲尼撒的兒子以未米羅達（據BEROSUS）作王時間很短（一兩年），因他施政不善，被其姊夫尼甲沙利薛發動陰謀廢黜；因此但以理不提他。在拿波尼度被立為最高王時，尼布甲尼撒的孫子伯沙撒無疑被允許作從屬的王和繼承人，以安撫正統派。這樣，表面的矛盾一旦澄清，反而成為真實性的印證，因為這真正的和諧必是無意的。
妃……嬪——在東方通常不在宴席上出現，因內室的婦女被嚴格隔離。因此瓦實提拒絕赴亞哈隨魯王的宴席
(Es 1:9-12)。
但巴比倫宮廷在其肆無忌憚的放縱中，似乎不像波斯那樣嚴格。XENOPHON[Cyropædia, 5.2,28]證實了但以理的記載，描繪了伯沙撒的一次有嬪妃在場的宴席。起初「大臣」
(Da 5:1)、
即為他們擺設宴席的人，似乎單獨在場；但隨著狂歡的深入，婦女們被引入。其中提到兩類：一類享有「妃」的特權，另一類嚴格說來是嬪
(2Sa 5:13; 1Ki 11:3; So 6:8)。
英文原文
2. whiles he tasted the wine--While under the effects of wine, men will do what they dare not do when sober.
his father Nebuchadnezzar--that is, his forefather. So "Jesus . . . the son of David, the son of Abraham"
(Mt 1:1).
Daniel does not say that the other kings mentioned in other writers did not reign between Belshazzar and Nebuchadnezzar, namely, Evil-merodach
(Jer 52:31),
Neriglissar, his brother-in-law, and Laborasoarchod (nine months). BEROSUS makes Nabonidus, the last king, to have been one of the people, raised to the throne by an insurrection. As the inscriptions show that Belshazzar was distinct from, and joint king with, him, this is not at variance with Daniel, whose statement that Belshazzar was son (grandson) of Nebuchadnezzar is corroborated by Jeremiah
(Jer 27:7).
Their joint, yet independent, testimony, as contemporaries, and having the best means of information, is more trustworthy than any of the heathen historians, if there were a discrepancy. Evil-merodach, son of Nebuchadnezzar (according to BEROSUS), reigned but a short time (one or two years), having, in consequence of his bad government, been dethroned by a plot of Neriglissar, his sister's husband; hence Daniel does not mention him. At the elevation of Nabonidus as supreme king, Belshazzar, the grandson of Nebuchadnezzar, was doubtless suffered to be subordinate king and successor, in order to conciliate the legitimate party. Thus the seeming discrepancy becomes a confirmation of genuineness when cleared up, for the real harmony must have been undesigned.
wives . . . concubines--not usually present at feasts in the East, where women of the harem are kept in strict seclusion. Hence Vashti's refusal to appear at Ahasuerus' feast
(Es 1:9-12).
But the Babylonian court, in its reckless excesses, seems not to have been so strict as the Persian. XENOPHON [Cyropædia, 5.2,28] confirms Daniel, representing a feast of Belshazzar where the concubines are present. At the beginning "the lords"
(Da 5:1),
for whom the feast was made, alone seem to have been present; but as the revelry advanced, the women were introduced. Two classes of them are mentioned, those to whom belonged the privileges of "wives," and those strictly concubines
(2Sa 5:13; 1Ki 11:3; So 6:8).
3
無標題
3. 這一行動不是出於必要，也不是為了體面，而是出於肆意的褻瀆。
英文原文
3. This act was not one of necessity, or for honor's sake, but in reckless profanity.
4
無標題
4. 讚美——向「神」歌唱呼喊讚美，那些既是金所做的，「就是它們自己的見證」
(Isa 44:9)，
反駁了那些以為這些是神的愚昧。
英文原文
4. praised--sang and shouted praises to "gods," which being of gold, "are their own witnesses"
(Isa 44:9),
confuting the folly of those who fancy such to be gods.
5
無標題
5. 就在那時——神施行審判的原因是顯而易見的，即對祂器皿和祂聖名的褻瀆。
指頭——神不是藉夢（如尼布甲尼撒曾受警告那樣）或聲音警告他，而是藉「指頭出現」，那推動指頭者的不可見使這場面更加可畏；在伯沙撒和他那些一同犯罪的同宴者眼前，那看不見之主的手親自標明了他厄運的判定。
對著燈臺——即燭臺；在那裏那些神秘的字最易看清。BARNES認為這是從耶路撒冷聖殿帶來的燈臺，文字與它的相近暗示這責備是針對那褻瀆聖物之舉的。
在王宮與這燈臺相對的粉牆上——巴比倫牆壁的石板和磚上，以楔形文字刻著不斷重複的頭銜、勝利和功績的記述，在每一處提醒觀者王的偉大。值得留意的是，在同一面王習慣閱讀自己榮耀頌辭的牆上，他如今看見那預告其傾覆的神秘文字（比較
Pr 16:18； Ac 12:21-23)。
手的一部分——即前部，也就是指頭。
英文原文
5. In the same hour--that the cause of God's visitation might be palpable, namely, the profanation of His vessels and His holy name.
fingers of . . . hand--God admonishes him, not by a dream (as Nebuchadnezzar had been warned), or by a voice, but by "fingers coming forth," the invisibility of Him who moved them heightening the awful impressiveness of the scene, the hand of the Unseen One attesting his doom before the eyes of himself and his guilty fellow revellers.
against the candlestick--the candelabra; where the mystic characters would be best seen. BARNES makes it the candlestick taken from the temple of Jerusalem, the nearness of the writing to it intimating that the rebuke was directed against the sacrilege.
upon the plaster of the wall of the king's palace--Written in cuneiform letters on slabs on the walls, and on the very bricks, are found the perpetually recurring recital of titles, victories, and exploits, to remind the spectator at every point of the regal greatness. It is significant, that on the same wall on which the king was accustomed to read the flattering legends of his own magnificence, he beholds the mysterious inscription which foretells his fall (compare
Pr 16:18; Ac 12:21-23).
part of the hand--the anterior part, namely, the fingers.
6
無標題
6. 臉色——字面意為「光輝」，即他明亮的面容。
腰的關節——「他背部的脊椎」[GESENIUS]。
英文原文
6. countenance--literally, "brightness," that is, his bright look.
joints of his loins--"the vertebræ of his back" [GESENIUS].
7
無標題
7. 他召來那些不止一次被揭穿為騙子的術士。他卻忽略了神和但以理，而那時但以理解夢的名聲早已確立。世人情願受欺騙，並對光閉上眼睛[CALVIN]。希伯來人認為那些字是迦勒底文，但用古希伯來文字母書寫（如今撒瑪利亞五經所用的那種）。
第三位——第一位歸於王；第二位歸於王之子或王后之子；第三位歸於眾省長之首。
英文原文
7. He calls for the magicians, who more than once had been detected in imposture. He neglects God, and Daniel, whose fame as an interpreter was then well-established. The world wishes to be deceived and shuts its eyes against the light [CALVIN]. The Hebrews think the words were Chaldee, but in the old Hebrew character (like that now in the Samaritan Pentateuch).
third ruler--The first place was given to the king; the second, to the son of the king, or of the queen; the third, to the chief of the satraps.
8
無標題
8. 那些字所用的字體使迦勒底人無法辨認，神把這榮譽保留給但以理。
英文原文
8. The words were in such a character as to be illegible to the Chaldees, God reserving this honor to Daniel.
10
無標題
10. 王后——即太后，或祖母尼多克里斯，到這時才在場。她或是尼布甲尼撒、或是在以未米羅達的妻子；因此她熟悉但以理的事奉。她完成了前者所開始的大工程。因此HERODOTUS把這些工程歸功於她一人。這也解釋了伯沙撒對她的敬意。（見論
Da 4:36)。
比較希伯來人中太后的類似地位
(1Ki 15:13)。
英文原文
10. queen--the queen mother, or grandmother, Nitocris, had not been present till now. She was wife either of Nebuchadnezzar or of Evil merodach; hence her acquaintance with the services of Daniel. She completed the great works which the former had begun. Hence HERODOTUS attributes them to her alone. This accounts for the deference paid to her by Belshazzar. (See on
Da 4:36).
Compare similar rank given to the queen mother among the Hebrews
(1Ki 15:13).
11
無標題
11. 聖神的靈——她記起並複述了尼布甲尼撒的話
(Da 4:8, 9, 18)。
按東方習俗，尼布甲尼撒死後，但以理大概被免去他所升任的「術士的領袖」
(Da 4:9)
一職，因此伯沙撒可能輕易不知道他的事蹟。
王……你的父王……你的父王——這重複以鄭重的語氣標明但以理的卓越，以及伯沙撒所當尊敬為父的尼布甲尼撒，曾在類似的境況中向他求教這一事實。
英文原文
11. spirit of the holy gods--She remembers and repeats Nebuchadnezzar's language
(Da 4:8, 9, 18).
As Daniel was probably, according to Oriental custom, deprived of the office to which Nebuchadnezzar had promoted him, as "master of the magicians"
(Da 4:9),
at the king's death, Belshazzar might easily be ignorant of his services.
the king . . . thy father the king . . . thy father--The repetition marks with emphatic gravity both the excellencies of Daniel, and the fact that Nebuchadnezzar, whom Belshazzar is bound to reverence as his father, had sought counsel from him in similar circumstances.
13
無標題
13. 被擄之猶大人——即僑居巴比倫的被擄猶太人。
英文原文
13. the captivity of Judah--the captive Jews residing in Babylon.
17
無標題
17. 與
Da 5:29
並不矛盾。因這裏他聲明他對那些字的講解不是出於對賞賜的渴望。
Da 5:29
中的尊榮無疑是在他不想接受的情況下強加於他的，方式使他無法得體地拒絕。若他在宣告了國度的厄運之後再拒絕，可能會被懷疑是懦弱或叛國。
英文原文
17. Not inconsistent with
Da 5:29.
For here he declares his interpretation of the words is not from the desire of reward. The honors in
Da 5:29
were doubtless urged on him, without his wish, in such a way that he could not with propriety refuse them. Had he refused them after announcing the doom of the kingdom, he might have been suspected of cowardice or treason.
18
無標題
18. 神賜給——使他擁有龐大帝國的，不是如他所想的自己的出身或才幹。使他放下這驕傲念頭，正是神對他的審判的目的。
威嚴——在臣民眼中。
榮耀——來自他的勝利。
尊榮——來自城市的擴建和裝飾。
英文原文
18. God gave--It was not his own birth or talents which gave him the vast empire, as he thought. To make him unlearn his proud thought was the object of God's visitation on him.
majesty--in the eyes of his subjects.
glory--from his victories.
honour--from the enlargement and decoration of the city.
19
無標題
19. 純粹專制的君主政體
(Jer 27:7)。
英文原文
19. A purely absolute monarchy
(Jer 27:7).
21
無標題
21. 心變成如獸一樣——字面意為「他使自己的心如獸」，即他渴望與獸同住。
英文原文
21. heart was made like . . . beasts--literally, "he made his heart like the beasts," that is, he desired to dwell with them.
22
無標題
22. 你不是因無知而犯罪，而是因故意藐視神，儘管你祖父的事例已在你眼前作了鮮明的警告。
英文原文
22. Thou hast erred not through ignorance, but through deliberate contempt of God, notwithstanding that thou hadst before thine eyes the striking warning given in thy grandfather's case.
23
無標題
23. 你的道路都在他手中——
(Jer 10:23)。
英文原文
23. whose are all thy ways--
(Jer 10:23).
24
無標題
24. 因此——當你向主高抬自己之時。
手的一部分——即前部，手指。
是……從他那裏差來的——即從神那裏。
英文原文
24. Then--When thou liftedst up thyself against the Lord.
the part of the hand--the fore part, the fingers.
was . . . sent from him--that is, from God.
25
無標題
25. 彌尼、彌尼、提客勒、烏法珥新——字面意為「數算、稱量、分開」。
英文原文
25. Mene, Mene, Tekel, Upharsin--literally, "numbered, weighed, and dividers."
26
無標題
26. 神已經定了你帝國的年數，如今那年數已滿。
英文原文
26. God hath fixed the number of years of thine empire, and that number is now complete.
27
無標題
27. 被提在天平裏——埃及人認為奧西里斯在字面的天平上稱量死人的行為。巴比倫人可能有同樣的觀念，這使此處所用的比喻格外貼切。
顯出虧欠——在神——行為的稱量者——面前太輕
(1Sa 2:3； Ps 62:9)。
如同劣金或劣銀
(Jer 6:30)。
英文原文
27. weighed in the balances--The Egyptians thought that Osiris weighed the actions of the dead in a literal balance. The Babylonians may have had the same notion, which would give a peculiar appropriateness to the image here used.
found wanting--too light before God, the weigher of actions
(1Sa 2:3; Ps 62:9).
Like spurious gold or silver
(Jer 6:30).
28
無標題
28. 毗勒斯——對
(Da 5:25)
「分開者」的解釋，那裏的主動分詞複數用來代替被動分詞單數，「分開者」即「被分開」。「毗勒斯」一詞暗示與之相似的「波斯」一詞。
分開——即在瑪代人和波斯人之間[MAURER]；或「從你處割斷」[GROTIUS]。
英文原文
28. Peres--the explanation of "dividers"
(Da 5:25),
the active participle plural there being used for the passive participle singular, "dividers" for "divided." The word "Peres" alludes to the similar word "Persia."
divided--namely, among the Medes and Persians [MAURER]; or, "severed" from thee [GROTIUS].
29
無標題
29. 伯沙撒……給但以理穿上紫紅色衣服——穿著王所賜表示尊榮的服飾從王公面前出來，在東方至今被視為極大的尊榮。但以理因此恢復了與他在尼布甲尼撒手下相似的等級
(Da 2:48)。
敬虔的忠信——如本案中本可預期招致報復的——往往在今生就得賞賜。王既已應許，在臣僕面前羞於失信。他也或許假裝藐視那關於他厄運的預言，視之為虛空的威嚇。至於但以理如今接受他起先所婉拒的理由，比較注，見論
Da 5:17。
那些尊榮的標記要成為神榮耀的見證，向世界證明他是靠神的幫助解明那些神秘文字的。他升遷的原因也會使他和他的被擄同胞獲得新王朝
(Da 6:2)
的恩待。由於居魯士攻取那城是在近破曉之時，那多事之夜並不缺乏時間來成就此處所記的一切。那城在預言之後如此迅速地被攻取（緊隨伯沙撒的褻瀆），最有力地向全世界標明了巴比倫的罪與其刑罰之間的關聯。
英文原文
29. Belshazzar . . . clothed Daniel with scarlet--To come from the presence of a prince in a dress presented to the wearer as a distinction is still held a great honor in the East. Daniel was thus restored to a similar rank to what he had held under Nebuchadnezzar
(Da 2:48).
Godly fidelity which might be expected to bring down vengeance, as in this case, is often rewarded even in this life. The king, having promised, was ashamed before his courtiers to break his word. He perhaps also affected to despise the prophecy of his doom, as an idle threat. As to Daniel's reasons for now accepting what at first he had declined, compare Note, see on
Da 5:17.
The insignia of honor would be witnesses for God's glory to the world of his having by God's aid interpreted the mystic characters. The cause of his elevation too would secure the favor of the new dynasty
(Da 6:2)
for both himself and his captive countrymen. As the capture of the city by Cyrus was not till near daylight, there was no want of time in that eventful night for accomplishing all that is here recorded. The capture of the city so immediately after the prophecy of it (following Belshazzar's sacrilege), marked most emphatically to the whole world the connection between Babylon's sin and its punishment.
30
無標題
30. HERODOTUS和XENOPHON印證了但以理關於事件突然性的記載。居魯士把幼發拉底河引入一條新河道，在兩名逃兵的引導下，從乾涸的河床進城，那時巴比倫人正在每年向神明所設的宴席上狂歡。另見
Isa 21:5; 44:27； Jer 50:38, 39; 51:36。
論到伯沙撒被殺，比較
Isa 14:18-20; 21:2-9； Jer 50:29-35; 51:57。
英文原文
30. HERODOTUS and XENOPHON confirm Daniel as to the suddenness of the event. Cyrus diverted the Euphrates into a new channel and, guided by two deserters, marched by the dry bed into the city, while the Babylonians were carousing at an annual feast to the gods. See also
Isa 21:5; 44:27; Jer 50:38, 39; 51:36.
As to Belshazzar's being slain, compare
Isa 14:18-20; 21:2-9; Jer 50:29-35; 51:57.
31
無標題
31. 瑪代人大利烏——即呂克薩西斯二世，亞斯他基的兒子和繼承人，主前569-536年。雖然居魯士是攻城的統帥，卻一切都是以大利烏的名義作的；因此此處只提到他；但
Da 6:28
表明但以理並非不知道居魯士在攻取巴比倫中的分。
Isa 13:17; 21:2
印證了但以理，以瑪代人為毀滅巴比倫的主導民族。
Jer 51:11, 28
也是如此。另一方面，HERODOTUS未提及大利烏，因這位王懦弱而好色，把一切權力交給了他那位精力充沛的外甥居魯士[XENOPHON, Cyropædia, 1.5; 8.7]。
六十二歲——這與XENOPHON[Cyropædia, 8.5,19]關於呂克薩西斯二世的記載一致。
英文原文
31. Darius the Median--that is, Cyaxares II, the son and successor of Astyages, 569-536 B.C. Though Koresh, or Cyrus, was leader of the assault, yet all was done in the name of Darius; therefore, he alone is mentioned here; but
Da 6:28
shows Daniel was not ignorant of Cyrus' share in the capture of Babylon.
Isa 13:17; 21:2,
confirm Daniel in making the Medes the leading nation in destroying Babylon. So also
Jer 51:11, 28.
HERODOTUS, on the other hand, omits mentioning Darius, as that king, being weak and sensual, gave up all the authority to his energetic nephew, Cyrus [XENOPHON, Cyropædia, 1.5; 8.7].
threescore and two years old--This agrees with XENOPHON [Cyropædia, 8.5,19], as to Cyaxares II.
Da 5:1-31.
伯沙撒瀆神的宴席；牆上的手寫字，由但以理解明，論定巴比倫及其王的厄運。
1. 伯沙撒——RAWLINSON從亞述碑文中，解釋了但以理與巴比倫異邦史家BEROSUS和ABYDENUS之間的表面差異。後兩人說最後的王（拿波尼度）在巴比倫被攻取後於博爾西巴投降，並獲分派在卡拉曼尼亞的尊榮住所。伯沙撒與其父（碑文中稱Minus）共同為王，但居於其下；因此巴比倫的記載掩蓋了有損巴比倫顏面的事實——即伯沙撒把自己關在那城，並在城被攻取時被殺；而它記錄了主要王在博爾西巴投降之事（見但以理書導論）。異邦人XENOPHON對伯沙撒的描述與但以理的一致；他稱他為「不敬虔」，並舉例說明他的殘忍：僅因一貴族在狩獵時在他之前擊倒獵物，他就把那貴族殺了；在宴席上因一名王的妃嬪讚美一個朝臣加達斯英俊，就把他閹割了。但以理對他沒有像對尼布甲尼撒那樣的同情。XENOPHON證實了但以理關於伯沙撒之結局的記載。WINER解釋名字中的「shazzar」意為「火」。
設擺……筵席——當其城正被居魯士圍困時，這是神所差來的昏昧。城中的堅固防禦與豐盛糧食使王輕看圍困者。那天是巴比倫人的節日[XENOPHON]。
與……一千人對面飲酒——王在這特殊場合一改平時與貴族分開設宴的慣例（比較
Es 1:3)。