Daniel, a book in the Old Testament of the Bible, is listed with the Major Prophets by Christians and with the Writings (Ketuvim) by the Jews.丹尼尔，一本书，在旧约的圣经，是上市与主要的先知，基督信徒和与著作（诗歌智慧书）由犹太人。 It comprises six stories of the trials of Daniel and his companions while they served at the court of Babylon, as well as four visions of the end of the world.它包括6个故事的审判丹尼尔和他的同伴，而他们所服务的在法庭上巴比伦，以及四愿景年底的世界。 The book takes its name, not from the author, who is actually unknown, but from its hero, a 6th century Jew.这本书以它的名字，而不是从作者，谁是，其实不得而知，但它的英雄，第六世纪的犹太人。 Internal evidence indicates that the book was written during the Maccabean wars (167 - 164 BC).内部的证据表明，这本书的书面期间maccabean战争（ 167 -1 64B C）的。
Daniel is a form of Apocalyptic Literature rather than prophecy; it is cast in symbolic imagery about the end of time and is attributed to an earlier authority.丹尼尔是一种形式的世界末日的文学，而不是预言，这是投在象征性的意象关于年底的时间和原因是到一个较早的权威。 The book was intended to encourage Jews in the face of religious persecution by the Hellenistic kingdom of the Seleucids and their Jewish sympathizers.这本书的用意是鼓励犹太人在面对宗教迫害，由希腊，英国的塞留西士和他们的犹太人同情者。 Daniel contains the only certain Old Testament reference to bodily Resurrection, presents a form of the Son of Man tradition influential in the Gospel traditions about Jesus Christ, and was a primary source for the visions of the New Testament Book of Revelation.丹尼尔包含只有某些旧约参考，以身体复活，提出了一种形式的儿子，男子的传统影响力，在福音的传统有关耶稣基督，是一个主要来源为愿景，新约圣经一书的启示。
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Chapters 2:4b-7:28 were composed in Aramaic. 2时04分章节的B - 7 ： 28人组成的阿拉姆语。 The rest was in Hebrew.其余的是在希伯来文。
Daniel, God is my judge, or judge of God.丹尼尔，上帝是我的判断，或法官的上帝。
There he was obliged to enter into the service of the king of Babylon, and in accordance with the custom of the age received the Chaldean name of Belteshazzar, ie, "prince of Bel," or "Bel protect the king!"在那里，他不得不进入服务巴比伦王，并按照自订的年龄收到chaldean名称belteshazzar ，即“王子比利时，加拿大”或“保护比利时国王” ！ His residence in Babylon was very probably in the palace of Nebuchadnezzar, now identified with a mass of shapeless mounds called the Kasr, on the right bank of the river.他居住在巴比伦很可能是在宫布恰德内扎尔，现在确定了与群众的无形冢称为kasr ，对右岸的河中。 His training in the schools of the wise men in Babylon (Dan. 1:4) was to fit him for service to the empire.他的训练，在学校的智者在巴比伦（ dan. 1:4 ） ，是适合他的服务帝国。 He was distinguished during this period for his piety and his stict observance of the Mosaic law (1:8-16), and gained the confidence and esteem of those who were over him.他是杰出的，在此期间，他的虔诚和他的stict遵守镶嵌法（ 1:8-16 ） ，并获得了信心和自尊，这些谁超过他。 His habit of attention gained during his education in Jerusalem enabled him soon to master the wisdom and learning of the Chaldeans, and even to excel his compeers.他的习惯，注意期间取得的教育，他在耶路撒冷，使他很快掌握的智慧和学习的chaldeans ，甚至到Excel ，他compeers 。 At the close of his three years of discipline and training in the royal schools, Daniel was distinguished for his proficiency in the "wisdom" of his day, and was brought out into public life.在结束对他三年的纪律和训练在皇家学校，尊敬的丹尼尔是他的能力，在“智慧”他的天，并带出到公共生活。
He soon became known for his skill in the interpretation of dreams (1:17; 2:14), and rose to the rank of governor of the province of Babylon, and became "chief of the governors" (Chald. Rab-signin) over all the wise men of Babylon.他很快成为闻名，他的技能，在解释梦（ 1时17分; 2时14分） ，上升至级的省长巴比伦，并成为“行政的省长” （ chald. rab -登入）所有的智者巴比伦。 He made known and also interpreted Nebuchadnezzar's dream; and many years afterwards, when he was now an old man, amid the alarm and consternation of the terrible night of Belshazzar's impious feast, he was called in at the instance of the queen-mother (perhaps Nitocris, the daughter of Nebuchadnezzar) to interpret the mysterious handwriting on the wall.他知道，也解释布恰德内扎尔的梦想;多年之后，当他现在一岁的男子，在报警和惊愕的可怕的夜晚伯沙撒的impious盛宴，他所谓的在在，例如对女王母亲（或许尼托克利斯，女儿布恰德内扎尔）来解释神秘的手写上墙。 He was rewarded with a purple robe and elevation to the rank of "third ruler."他获得了回报，与紫色长袍，高程，以职级的“第三条的统治者” 。 The place of "second ruler" was held by Belshazzar as associated with his father, Nabonidus, on the throne (5:16).地方的“第二统治者”举行了伯沙撒作为与他的父亲，那波尼德，对宝座（ 5:16 ） 。
Daniel interpreted the handwriting, and "in that night was Belshazzar the king of the Chaldeans slain."丹尼尔诠释的手写， “在那天晚上，伯沙撒是国王的chaldeans被杀害” 。 After the taking of Babylon, Cyrus, who was now master of all Asia from India to the Dardanelles, placed Darius (qv), a Median prince, on the throne, during the two years of whose reign Daniel held the office of first of the "three presidents" of the empire, and was thus practically at the head of affairs, no doubt interesting himself in the prospects of the captive Jews (Dan. 9), whom he had at last the happiness of seeing restored to their own land, although he did not return with them, but remained still in Babylon.后采取巴比伦，赛勒斯，谁是现在掌握的所有亚洲从印度到dardanelles ，放在大流士（请参阅） ，中位数为王子，就宝座，两年期间，其统治丹尼尔举行了办公室第一的“三总统”的帝国，因此，几乎在头部的事务，毫无疑问，有趣的自己的前景，该专属自保犹太人（ dan. 9 ） ，其中他曾在去年的幸福，看到恢复到自己的土地，虽然他没有与他们的回报，但仍仍然在巴比伦。 His fidelity to God exposed him to persecution, and he was cast into a den of lions, but was miraculously delivered; after which Darius issued a decree enjoining reverence for "the God of Daniel" (6:26).他忠实于上帝暴露了他的迫害，他投成为一个书斋狮子，但奇迹般地发表;之后，大流士颁布了一项法令， enjoining崇敬“神丹尼尔” （ 6时26分） 。
He "prospered in the reign of Darius, and in the reign of Cyrus the Persian," whom he probably greatly influenced in the matter of the decree which put an end to the Captivity (BC 536).他“在繁荣时期的大流士，并在统治赛勒斯的波斯， ”他可能极大地影响了在这件事的法令付诸表决，结束了圈养（公元前536 ） 。 He had a series of prophetic visions vouchsafed to him which opened up the prospect of a glorious future for the people of God, and must have imparted peace and gladness to his spirit in his old age as he waited on at his post till the "end of the days."他进行了一系列的预言愿景vouchsafed给他，这开辟了一个前景美好未来，为人民的神，并且必须有传授的和平与欢喜，以他的精神在他的晚年，他就在等待他的职位，直到“结束该天“ 。 The time and circumstances of his death are not recorded.的时间和情况下，他的死因是没有记录。 He probably died at Susa, about eighty-five years of age.他可能死在苏萨，约85年岁。 Ezekiel, with whom he was contemporary, mentions him as a pattern of righteousness (14:14, 20) and wisdom (28:3).)以西结书，与他是当代，提到他作为一个模式，正义（ 14时14分， 20 ）和智慧（ 28:3 ） ） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The Book of Daniel is ranked by the Jews in that division of their Bible called the Hagiographa (Heb. Khethubim).这本书的丹尼尔是排名由犹太人在这方面的分工他们的圣经称为hagiographa （希伯来书khethubim ） 。 (See Bible.) It consists of two distinct parts. （见圣经） ，它的两个明显的部分。 The first part, consisting of the first six chapters, is chiefly historical; and the second part, consisting of the remaining six chapters, is chiefly prophetical.第一部分，构成第一六章，主要是历史和第二部分，构成的，其余六个章节，主要是prophetical 。 The historical part of the book treats of the period of the Captivity.历史的一部分，这本书对待这一时期的囚禁。 Daniel is "the historian of the Captivity, the writer who alone furnishes any series of events for that dark and dismal period during which the harp of Israel hung on the trees that grew by the Euphrates. His narrative may be said in general to intervene between Kings and Chronicles on the one hand and Ezra on the other, or (more strictly) to fill out the sketch which the author of the Chronicles gives in a single verse in his last chapter: 'And them that had escaped from the sword carried he [ie, Nebuchadnezzar] away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia'" (2 Chr. 36:20).丹尼尔是“历史学家的圈养，作者谁，仅提供了任何的一系列事件，为黑暗和沮丧的时期，在这期间，以色列竖琴挂在树木，增长了幼发拉底河，他的叙事可以说，在一般干预之间国王和方志就一方面和以斯拉对其他，或（更严格） ，以填补了素描，其中的作者之一，让方志在一个单一的诗句在他的最后一章： '和他们逃离剑进行他[即，布恰德内扎尔]以外的巴比伦;何处，他们的公务员，他和他的儿子，直到统治王国波斯“ （ 2人权委员会。 36:20 ） 。
The prophetical part consists of three visions and one lengthened prophetical communication.该prophetical的一部分，共分三的抱负和一加长prophetical沟通。 The genuineness of this book has been much disputed, but the arguments in its favour fully establish its claims.真实性，这本书已被许多有争议的，但论点，在其赞成完全确立其索赔。 (1.) We have the testimony of Christ (Matt. 24:15; 25:31; 26:64) and his apostles (1 Cor. 6:2; 2 Thess. 2:3) for its authority; and (2) the important testimony of Ezekiel (14:14, 20; 28:3). （ 1 ）我们的证词，基督（ matt. 24:15 ; 25:31 ; 26:64 ）和他的使徒（ 1肺心病。 6时02分; 2 thess 。 2时03分）为它的权威;及（ 2 ）重要的证词，以西结书（ 14时14分，第20条; 28:3 ） 。 (3.) The character and records of the book are also entirely in harmony with the times and circumstances in which the author lived. （ 3 ）的性质和记录，这本书也完全是在和谐与时并进，在何种情况下，作者生活。 (4.) The linguistic character of the book is, moreover, just such as might be expected. （ 4 ）语言的特点是这本书，此外，这样可以预料。 Certain portions (Dan. 2:4; 7) are written in the Chaldee language; and the portions written in Hebrew are in a style and form having a close affinity with the later books of the Old Testament, especially with that of Ezra.某些部分（ dan. 2时04分;七日）是书面，在沙尔代语言;和部分书面in希伯来语正处在一个风格和形式有密切的亲和与后来的帐簿，旧约圣经，尤其是与的以斯拉。 The writer is familiar both with the Hebrew and the Chaldee, passing from the one to the other just as his subject required.作者是熟悉的两个与希伯来语和沙尔代，通过从1到其他正如他的问题需要。 This is in strict accordance with the position of the author and of the people for whom his book was written.这是在严格按照有关的立场，作者和人民的人，他的著作写。 That Daniel is the writer of this book is also testified to in the book itself (7:1, 28; 8:2; 9:2; 10:1, 2; 12:4, 5).丹尼尔认为是作家，这本书也证明了在这本书本身（ 7时01分， 28日; 8时02分; 9时02分; 10时01分， 2 ; 12时04分， 5 ） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
"It is remarkable that the heraldic insignia of the Gentile nations are all beasts or birds of prey." “值得注意的是，该徽章奖章的詹蒂莱国家都是野兽或猛禽” 。 The "sea," in Scripture, stands for the peoples of the earth (Isa. 17:5, Rev. 17:15). “海” ，在经文，主张人民的地球（以赛亚17时05分，牧师17时15分） 。 The "great sea" Daniel saw was the Mediterranean, the center of the prophetic earth. “伟大的海” ，丹尼尔看到的是地中海，该中心的预言地球。 That is, where not otherwise indicated, the nations with which prophecy has to do chiefly, are those that border on that sea, or whose political affiliation are closely related to them.这是，如果没有，否则表示，联合国与预言已经这样做主要是，是那些在边境上说，大海，或其政治背景有密切的关系。
The four wings denote the swiftness with which it carried its victories in every direction, and the four heads its ultimate partition into as many parts of the death of its great head, Alexander.该四个翅膀是指迅速与它进行其胜利，在每一个方向，和4元首其最终分割成许多部分死亡，其强大的头部，亚历山大。 The dreadful and terrible beast, too dreadful and terrible for a name (v. 7) corresponds to the legs of iron, and is equivalent to the Roman empire.可怕的和可怕的野兽，太可怕的和可怕的一个名称（五7 ）对应到腿的铁，相当于罗马帝国。 Its ten horns, like the ten toes in the other case, speak of the ten kingdoms into which it shall be divided at the end of this age; while the little horn (v. 8) "who subdues three of the ten kings so completely that the identity of their kingdoms is lost," is the important additional feature of this vision over that of Nebuchadnezzar.其10角，像十脚趾，在其他情况下，发言的10演义到它应分成在本月底的年龄，而小角（五8 ） “谁subdues 3的10国王，所以完全认为他们的身份演义是失去了“ ，这是重要的额外的功能，这个愿景超过即布恰德内扎尔。 We will again refer to this.我们将再次提到了这一点。
Questions 1. 问题 1 。 To whom is this vision revealed, and at what period in his life?谁是这个理想结果显示，和在什么时期，在自己的生命？ 2. 2 。 How does it correspond with Nebuchadnezzar's dream?如何是否相符布恰德内扎尔的梦想呢？ 3. 3 。 How does it differ in its point of view?它如何在其不同的角度来看呢？ 4. 4 。 What does the "sea" symbolize in the Bible?请问“海” ，象征着在圣经中？ 5. 5 。 What particular sea is now in mind, and what gives it its great importance prophetically?是什么，特别是海上，现在在心目中，什么赋予它伟大的重要性prophetically ？ 6. 6 。 Which was the stronger part of the second empire?这是更强的一部分，第二帝国呢？ 7. 7 。 What is the interpretation of verse 12?什么是诠释诗12呢？ 8. 8 。 What is the meaning of "a time, and times, and the dividing of time?"的意义是什么“一时间，和时间，以及划分的时间” ？
"The prince of the host" (v. 11) is doubtless the Lord Himself, from whom the daily sacrifice was taken away, and whose sanctuary was polluted. “王子东道国” （五11 ） ，无疑是上帝，人每天牺牲被带走，其庇护污染。 Indeed, when Antiochus conquered Jerusalem he caused a sow to be sacrificed on the altar, and its broth sprinkled over the entire temple.事实上，当安提奥征服耶路撒冷，他引起了母猪要祭坛上的牺牲品，其发酵液洒在整个庙。 He changed the feast of tabernacles into the feast of Bacchus, and greatly corrupted the Jewish youth who were spared from the sword, one hundred thousand of whom were massacred.他改变了住棚节到盛宴的巴克斯，极大地败坏了犹太青年谁被免于剑，十万人被屠杀。
The time during which this continued is revealed by a conversation between two angels which Daniel in vision hears (vv. 13, 14).时间，在这继续是显示一个会话之间的两个天使，其中丹尼尔在视觉听到（ vv. 13日， 14日） 。 The 2,300 days is sometimes identified by going back from the time of Judas Maccabees' victory, or rather the date when he cleansed the sanctuary from its abomination, about December 25, 165 BC, to 171 BC, the date of the interference of Antiochus.该二三零零天，有时是确定回到从时间的犹大玛加比一'的胜利，或者更确切地说，日期，当他清洗庇护其令人深恶痛绝，约有12月25日， 165年， 171年，日期的干扰安提奥。 This Antiochus is a forerunner, or an approximate fulfilment of that "little horn" spoken of in the preceding vision, and again in the closing part of the present one.这安提奥是一个先行者，或近似实现这一“小喇叭”谈到在前面的视野，再次在闭幕的一部分，目前的1 。
What language in verse 23 shows that he appears at the end of the age?什么语言在诗表明， 23日他出现在年底的年龄呢？ How are his spirit and character described in the same verse?如何是他的精神和品德，描述的同一首诗呢？ How does the next verse suggest superhuman agency in his case?请问明年韵文建议超人的机构在他的案件？ And his animus towards Israel?和他对以色列的敌意？ Express the deceitfulness indicated in verse 25, in your own words.表达deceitfulness表示，在新诗25 ，在自己的话。 What language in this verse shows his opposition to the Messiah personally?什么语言在这首诗表明，他反对弥赛亚亲自？ How is his destruction expressed?如何是他的杀伤性表示？ (Compare 2 Thess. 2:8.) It may be objected that this being can not be the same as the "little horn" of the preceding vision, because that is seen to come up out of the ten horns; in other words, out of the Roman Empire or the last form of Gentile dominion on the earth, while this comes up out of the four, or the Grecian Empire, which is next to the last. （比较2 thess 。 2时08分） ，它可能会反对，认为这是不能一样， “小喇叭”前的远见，因为被认为是要拿出出于对10犀角;换句话说，出于对罗马帝国或最后的形式，詹蒂莱的Dominion对地球，而这说到了出来四个，或希腊帝国，这是明年到最后。
But a simple answer is that he may come up out of that part of the Roman Empire which was originally the Grecian; in other words, that his rise may be expected in that quarter of the world and from such antecedents.但一个简单的答案是，他可能会有失控的那部分罗马帝国，这本来是希腊;换句话说，他的崛起可以预期在这四分之一的世界，并从这样的前因。 Nevertheless some think the "little horn" of this chapter, who shall arise at the end, is a different person from the one in chapter 7.不过有些人认为“小喇叭”这一章，谁应出现在去年底，是一个不同的人从一在第7章。 They hold that he of chapter 7 will be the head of the revived Roman Empire, but that he of chapter 8 is another king of the north, who is to be the foe of Israel, and at the same time the enemy of the head of the revived Roman Empire.他们认为，他的第7章，将头部的复苏，罗马帝国，但他的第8章是另一个国王北，是谁成为敌人以色列，并在同一时间，敌人的首长该复苏罗马帝国。 This may be true, and we would not dogmatize in a matter of such uncertainty, but we think the view suggested here of the identify of the two is the simpler and more practical one to hold awaiting light.这可能是事实，我们不会dogmatize在的问题，这种不确定的，但我们认为的看法，建议在这里的身份两个是更简单和更实际的举行等待轻。
Questions 1. 问题 1 。 How far is the scope of this vision identical with the preceding?有多远的范围，这个愿景相同，与先前？ 2. 2 。 Name the geographic divisions of the Grecian Empire and their respective rulers.名称的地理师的希腊帝国和各自的统治者。 3. 3 。 Historically, who is meant by the "little horn"?从历史上看，谁的意思是“小喇叭” ？ 4. 4 。 Give as much as you can of the history of Antiochus Epiphanes.给予高达你可以对历史安提阿哥伊皮法尼斯。 5. 5 。 Of whom is he a type or forerunner?其中，他是A型或先行者？ 6. 6 。 What is meant by "the time of the end"?是什么意思“的时候，结束” ？ 7. 7 。 What objection might be raised as to the identity of the "little horn" in chapter 7 with that of chapter 8?什么反对可能提出的，以身份的“小喇叭”在第7章与第8章？ 8. 8 。 How might it be met?如何可能，它得到满足？
This is evident from the nature of the six things mentioned: 1.这是显而易见的，从性质的事情提到的六： 1 。 To finish the transgression.完成侵。 2. 2 。 To make an end of sins.使一月底的罪孽。 3. 3 。 To make reconciliation for iniquity.作出和解的不公正。 4. 4 。 To bring in everlasting righteousness.把在永恒的正义。 5. 5 。 To seal up the vision and prophecy.以密封的远见和预言。 6. 6 。 To anoint the Most Holy.以anoint最圣洁的。
The first three of the above refer to a time still future, for Israel's transgression is not yet finished, nor her sins ended, nor her iniquity covered.前三个以上指的是时间还是将来，以色列的海侵是尚未完成，也不是她的罪过结束后，她的不公正，也不包括在内。 The time, therefore, is that spoken of by all the prophets, and especially named in Zechariah 13:1 and Romans 11:26-27.的时间，因此，就是发言的所有先知，特别是在撒迦利亚书命名为13时01分和罗马11:26-27 。 This is the time, moreover, when "everlasting righteousness" shall be brought in, otherwise the blessings of the millennial age.这是时间，此外，当“永恒的正义”的人应当被绳之在，否则的祝福千年的年龄。 The vision and prophecy will be sealed then, in the sense that their final accomplishment in the history of God's earthly people shall have taken place.远见和预言会被封闭，然后，在意识，他们的最后成绩在历史上上帝的俗世人应采取的地方。 The most holy place will be anointed then in that new temple to be erected, as we saw in Ezekiel.最神圣的地方，将选定，然后在这个新庙宇须竖立，正如我们看到在以西结书。
The Division of the Sevens "From the going forth of the commandment to restore and build Jerusalem unto Messiah, the Prince, shall be seven weeks," verse 25.该司的七人榄球赛“从去提出的诫命，以恢复和建立耶路撒冷祂弥赛亚，王子，应七个星期， ”诗25 。 This is the first of three divisions in this period of 490 years, and covers forty-nine years, seven weeks of years being equal to that number.这是第一三个师在此期间， 490年，涵盖了四十九年， 7个星期的年被等同于这个数字。 This division begins to be counted "from the going forth of the commandment to build Jerusalem," which, it is commonly thought, means the twentieth year of Artaxerxes, King of Persia, who gave that authority to Nehemiah, in the month Nisan (see Neh. 2).这个师开始算： “从去提出的诫命，建立耶路撒冷” ，这是常见的思想，是指第二十年的artaxerxes ，国王波斯，谁给的权力，以尼希米记，在上月的尼散月（见neh 2款） 。 It is proved historically that this was 445 BC这是历史证明，这是公元前445
During this period of forty-nine years the street and wall were built again "even in troublous times."在这段期间49年街和墙建再次“即使在troublous时代” 。 (See SP Tregelles on Daniel.) But to this period of seven weeks, or forty-nine years, is added another of three-score and two weeks, or 434 years, a total of 483 years, "unto the Messiah the Prince," ie, until "Messiah be cut off," verse 26. （见sp特里格利斯对丹尼尔） ，但此期间， 7个星期，或49年，是补充，另一个三评分和两个星期，或四三四年，一共有483年， “祂弥赛亚王子， “ ，即，直到”弥赛亚被切断， “诗26 。 Observe that this period extends not merely to the birth but to the death of Christ, when He is "cut off, but not for Himself."观察到这一时期延伸，不仅仅在于出生，但死亡的基督，当他是“切断，但不为自己” 。 It is now admitted that our Lord was crucified April AD 32, and those competent in such calculations show that this was precisely 483 years of 360 days each, allowing for leap years, changes in the Julian and Gregorian calendars and matters of that sort.现在是承认我们的主被钉在十字架上的广告4月32 ，和这些主管在这样的计算结果表明，这正是483年的360天内，每个允许的飞跃年，变化，在朱利安和阳历日历和事项的那种。
That the Messiah was cut off, "but not for Himself," has been translated, "and there shall be nothing for Him," which probably means that He did not then receive the Messianic Kingdom.该弥赛亚被切断， “但不是为自己， ”已被翻译“ ，应没有什么对他来说， ”这可能意味着他没有，然后收到弥赛亚英国。 [Anstey maintains that the point of departure for the 70 weeks is the first year of Cyrus. [ anstey主张的出发点， 70个星期的第一年，赛勒斯。 However the outcome is not different so far as the fulfilment of the prophecy is concerned, as the calculation in the other case is based, in his judgment, on an error of 82 years in the Ptolemaic chronology.] "And the people of the prince that shall come shall destroy the city and the sanctuary," refers to the destruction of Jerusalem and the temple by the Romans under Titus, AD70.但结果是没有什么不同，所以到目前为止，作为实现的预言来说，作为计算，在其他情况下是基于，在他的判断，对一个错误的82年，在托勒密年表。 ] “和人民的王子应来应摧毁的城市和庇护， “是指摧毁耶路撒冷和圣殿由罗马下提图斯， ad70 。
They, ie, the Romans, are "the people of the prince that shall come," but this "prince" himself is identical, not with the Messiah, but with the little horn of Daniel 7, the terrible despot who will be at the head of the restored empire at the end of this age.他们，也就是说，罗马，是“人民的王子会来” ，但这个“王子”自己是一致的，而不是弥赛亚，但与小角丹尼尔七，可怕的despot谁将会在头部的恢复帝国在本月底的年龄。 The End Period We now come to the last of the seventy sevens, or the closing seven years of this age.年底期间，我们现在来最后的70七人榄球赛，或闭幕七年这个年龄。 In other words, there is a long ellipsis between the close of the sixty-ninth and the beginning of the seventieth week, indeed, the whole of the Christian age, of which more will be said later.在其他换句话说，是一项长期的省略号之间密切的60 -第九和开始的第七十周，事实上，整个基督教的年龄，其中将更多地说，稍后。
The events of the seventieth week begin with the words "and the end thereof shall be with a flood," which should be, as in the Revised Version, "his" end, not "the" end, for the allusion is still to the "prince that shall come," ie, the Antichrist.事件的第七十周开始改为“和落脚点，因此，应与防洪， ”应，如在修订版本， “他”结束，而不是“ ， ”为此目的，为典故仍是向“王子说，自” ，也就是说， antichrist 。 The word "flood" also might be rendered "overflowing," which, to quote Tregelles, is doubtless the same overflowing as in Isaiah 10:22 and as that of the final crisis of Israel's history at the end of the age.单词“洪水”也可能变成“滥” ，引述特里格利斯，无疑是相同的滥作为在以赛亚书10时22分和，即最后的危机，以色列的历史，在去年底的年龄。 The interval until this time will be characterized by war and desolation (compare Matt. 24:3-8).间隔时间，直到这个时候的特点将是战争和荒凉（比较马特。 24:3-8 ） 。 "And he," ie, "the prince that shall come," "shall confirm the covenant with many for one week." “和他” ，即， “王子说，自” ， “应确认该公约与许多为一周” 。 The "many" refers to the people of Israel then to be in their own land, but still in an unconverted state as far as the acceptance of Jesus as their Messiah is concerned. “多”是指对以色列人民来说，然后要在自己的土地上，但仍然在一国未就接受耶稣作为他们的弥赛亚是关注。
It will be to the mutual interest of the "little horn," ie, the Antichrist, and Israel to enter into this covenant for seven years.这将是共同利益的“小喇叭” ，也就是说， antichrist ，和以色列进入这个公约为七年。 There will be a faithful remnant, however, who will not bow the knee to him, the covenant will be made with "many" but not all (compare Isa. 28:15-18).会有一个忠实的残余，不过，谁不会屈服于膝关节他说，该公约将作出与“多” ，但并非所有的（比较的ISA 。 28:15-18 ） 。 He will break this covenant after three and one-half years and "cause the sacrifice and the oblation to cease," no longer permitting them to worship God in their newly-erected temple.他将打破这个公约后， 3和1年半和“事业牺牲和oblation停止” ，不再容许他们崇拜上帝在其新建的僭建物庙。 Now begins their great tribulation, "a time and times and the division of time" named in chapter 8:25 (compare Rev. 13:5, 11-17).现在开始他们的伟大磨难， “时间和时代的分工时间”命名，在章8时25分（比较牧师13时05分， 11月17日） 。 The latter part of this verse has been translated thus: "And upon the wing (or pinnacle) of abominations (shall be) that which causeth desolation, even until the consummation and that determined shall be poured out upon the desolator."后者的一部分，这首诗已被翻译： “和后翼（或顶点） abominations （应） ，其中causeth苍凉，甚至直到圆满，并确定应浇出来后， desolator ” 。
The "abominations" are doubtless idols that shall be set up by this wicked prince to be worshipped in the temple, when the true God has been set aside. “ abominations ”是毫无疑问的偶像认为，应成立由这个邪恶的王子被崇拜在圣殿中，当真实的上帝已预留。 Then the "consummation" comes and with it the judgment and desolation of the "desolator."那么， “圆满” ，来与它的判断和荒凉的“ desolator ” 。
Questions 1. 问题 1 。 With whose history are we dealing in this lesson?其历史是我们处理在这方面的教训呢？ 2. 2 。 What great feature marks the prayers of God's people in the Bible?什么伟大的功能，马克祈祷上帝的人在圣经中？ 3. 3 。 What are some of the suggestions growing out of Gabriel's visit?什么是一些建议，越来越多走出加布里埃尔的访问？ 4. 4 。 What period of time is covered by the "seventy weeks"?什么一段时间内是所涵盖的“七〇个星期” ？ 5. 5 。 To what place and people does this period apply?到什么地方和人民，这是否期间申请？ 6. 6 。 Name the six important things which will be accomplished in that people at its close.名称六个重要的事情将完成在该人在其关闭。 7. 7 。 When does this period begin and end?当这期开始和结束？ 8. 8 。 Divide it into its three parts.鸿沟并将其分为三个部分。 9. 9 。 What event is identified with the first part?什么事件是确定的与第一部分？ 10. 10 。 With what event does part two close?与什么事件的一部分，两个关闭吗？ 11. 11 。 Explain the allusion to "the prince that shall come."解释典故，以“王子会来” 。 12. 12 。 What age intervenes between the last two parts?什么年龄的介入之间的最后两部分？ 13. 13 。 Tell what you know about the "covenant" of verse 27.告诉什么，你知道该“公约”的诗句27 。
But precisely the same period elapsed between the call of Abram and the crucifixion of Christ.但正是在同一时期过去了之间的号召，艾布拉姆和在十字架上的基督。 The call of Abram, therefore, is the center date between creation and the cross, a supposition harmonizing perfectly with the importance of that event in the history of redemption.的号召，艾布拉姆，因此，这是该中心的日期之间的创造和跨，假设完全与协调的重要性，这一事件在历史上赎回。
When God Does Not Count Time Prophetically speaking, God does not count time with reference to Israel while she is in captivity, or dispersion, or dominated by any other nation.当上帝不计数的时间prophetically说，上帝不计数的时间与参考以色列，而她是在圈养的，或分散，或占主导地位，由其他任何国家。 In evidence of this, note that in 1 Kings 6:1 mention is made of the fourth year of Solomon as being 480 years after the Exodus.在这方面的证据，请注意，在6时01分，国王一提的是，取得的第四个年头，所罗门被四百八十年后外逃。 But we know from Numbers 14:33 that they were forty years in the wilderness; then, according to the Book of Joshua, they were thirty-seven years in conquering Canaan and up until the period of the Judges; Acts 13:20 shows that they were 450 years under the Judges; then they were forty years under Saul (Acts 13:21), and forty years under David (2 Sam. 5:4, 5).但我们知道，从号码14时33分，他们四十年在旷野;然后，根据这本书的约书亚，他们37年在征服迦南和直至期间的法官;行为表明， 13时20分他们四百五十年下，法官;然后他们四十年下，娑罗双树（行为13时21分） ，和四十年下，朱（ 2萨姆。 5时04分， 5 ） 。 These periods foot up 607 years, to which should be added the four years of Solomon referred to, making a total of 611 years.这些时期足了六百零七年，而应该说，四年所罗门提到，合计六一一年。
How shall we explain this discrepancy, of which infidels and others have made so much?我们应如何解释这个差异，其中异教徒和他人作出了这么多？ The answer has been stated above, that God does not count time prophetically while Israel is in captivity.答案已如上文所述，认为上帝不计数的时间prophetically而以色列是在圈养。 For example, seven captivities are mentioned in the Book of Judges, one of eight years (3:8); eighteen years (3:14); twenty years (4:3); seven years (6:1); eighteen years (10:8); forty years (13:1), and twenty years (1 Sam. 7:2), making a total of precisely 131 years.举例来说， 7 captivities中提到的这本书的法官之一，八年（ 3时08分） ;十八年（ 3:14 ） ;二十年（ 4:3 ） ;七年（ 6:1 ） ;十八年（ 10时08分） ;四十年（ 13时01分） ，和二十年（ 1萨姆。 7时02分） ，合计正是一百三十一年。
The above is a sufficient illustration of the principle.以上是足够的说明原则。 We close this lesson with a rough diagram of the 490 years covered by Daniel 9:24-27, which may aid in fastening that important prediction in the memory: Seventy-sevens, 490 years From the twentieth year of Artaxerxes to the end of this age.我们关闭此教训，与一个粗略的示意图该四百九十零年所涵盖的丹尼尔9:24-27 ，这可能援助在紧固重要的预测中的记忆： 70 -七人榄球赛，四百九十年从第二十年的artaxerxes到本月底年龄。 Seven weeks, or forty-nine years.七个星期内，或49年。 The street and wall of Jerusalem built.街道和墙上的耶路撒冷兴建。 Sixty-two weeks, or 434 years. 62个星期，或四三四年。 At the close of this period the Messiah is cut off and has nothing.在结束此期间，弥赛亚是切断无关。 AD 32.广告32 。 The Uncounted Period.该未期。 1. 1 。 Jerusalem destroyed, AD 70.耶路撒冷被毁，广告70 。 2. 2 。 Jews dispersed.犹太人分散。 3. 3 。 Jerusalem trodden down.耶路撒冷践踏。 4. 4 。 The church called out.教会呼吁。 5. 5 。 Apostasy of Christendom.叛教的基督教。 6. 6 。 Jews in part return to Jerusalem in unbelief.犹太人在部分返回耶路撒冷，在unbelief 。 7. 7 。 Coming of Christ for the Church.未来，为基督的教会。 One week, seven years.一周，七年。
This seems probable, because what follows traverses so much of the ground of chapter 8.这似乎是可能的，因为什么如下遍历这么多的理由，第8章。 Verses 5-9 bear so strong a resemblance to the description of the Son of Man in Revelation 1:12-17 as to suggest that it also is a Christophany, or manifestation of the Second Person of the Trinity.韵文5月9日紧，所以强烈的相似描述的儿子的男子在启示1:12-17 ，以表明它也是一个christophany ，或表现第二人三位一体。 But this does not carry with it that it is He who touches and speaks to the prophet in the verses succeeding.不过，这并不随身携带它，这是他涉及到谁，操，以先知，在诗成功。 Mysteries of Satan's Kingdom Verses 10-14 are full of mystery, yet note first, the appreciation of Daniel in the heavenly courts (11); and then the testimony to the potency of prayer (12).谜撒旦的英国诗10月14日，充满神秘的，但注意：第一，赞赏丹尼尔在天上的法庭（ 11 ） ;然后证言的潜能祈祷（ 12 ） 。 But who is "the prince of the Kingdom of Persia" (13)?但谁是“王子王国波斯” （ 13 ） ？
Doubtless a spirit of eminence in the kingdom of darkness, to whose control Satan has committed the earthly affairs of Persia (compare Eph. 4:12).毫无疑问的精神，卓越，在英国黑暗的，其控制撒旦已承诺人间的事务，波斯（比较弗。 4时12分） 。 This interpretation seems confirmed by the reference to Michael, elsewhere known as the archangel, and who in the kingdom of light is the special guardian of Israel (10:21, 12:1; Jude 9; Rev. 12:7).这种解释似乎证实了这一参考迈克尔，在其他地方被称为天使，以及谁在王国光的是特别的监护人以色列（ 10时21分， 12时01分;裘德九;牧师12时07分） 。 What mighty power must Satan possess as judged by this verse, but what a relief to know that there is One stronger than he!什么强权必须具备撒旦作为判断这首诗，但什么是救济知道，有一个比他更强！ Note in the conclusion of this section that the revelation now to be given chiefly concerns what we identify as the end period, the last seven years (14).注意：在结束本节的启示指出，现在考虑，主要是关注什么，我们确定为年底期间，在过去七年（ 14 ） 。
Two of these kingdoms of the four now come into prominence, Egypt and Syria (5, 6), as those most closely related to Israel in their subsequent history.二，这些王国的四口现在生效突出，埃及和叙利亚（五日，六日） ，因为这些关系最密切的以色列在其以后的历史。 The "king's daughter" (6) was Bernice, offspring of Ptolemy II., who married Antiochus Theous of Syria, but was subsequently poisoned by him. “国王的女儿” （ 6 ）是bernice ，后代托勒密二世，谁结婚安提奥theous叙利亚，但后来毒害他。 Her brother is referred to in verse 7-9, Ptolemy Energetes of Egypt.她的弟弟是指在韵文7月9日，托勒密energetes埃及。 Verse 9 is a mistranslation, and refers to the king of the north (RV), whose sons (10) were nevertheless overcome by the Egyptian king, Ptolemy Philopater (11), who became weakened at length through licentious living (12).诗九是一个误译，并指王北（右心室） ，其儿子（ 10 ）然而，克服由埃及国王托勒密philopater （ 11 ） ，谁成为减弱长度通过licentious生活（ 12 ） 。
We have now reached the period of about 200 BC, when Syria, after many vicissitudes, turns the tide of battle in her favor under the leadership of one known as Antiochus the Great.我们现在已经达成了为期约200年，当叙利亚，经过多次的沧桑变化，原来的潮流，战斗中，她主张的领导下，一个被称为安提奥的伟大。 He entered the Holy Land in the course of his campaign (13-16), treating it considerately, however, as the Jews had been his allies.他进入圣地在这个过程中他的竞选（ 13-16 ） ，治疗它considerately ，不过，由于犹太人遭到他的盟友。 The last part of verse 16 is an incorrect rendering and should be compared with the Revised Version.最后一部分，韵文16是一个不正确绘制，并应与修订版本。 Later he made another effort to get possession of Egypt, the working out of his plan including a treaty engagement, and the espousal of his daughter, Cleopatra, to the Egyptian king, but the scheme did not succeed (17).后来，他提出的另一项努力得到藏有埃及，努力摆脱他的计划，包括一项条约的接触，和拥护他的女儿，埃及妖后，向埃及国王，但该计划没有得逞（ 17 ） 。 Why the Cleopatra in this case is called "the daughter of the women" is not clear, but some suppose it to be because she was but a child and under the tutelage of both her mother and grandmother.为什么埃及妖后在这种情况下，所谓的“女儿的妇女”并不清楚，但有些假设它是因为她，但儿童和监护下，双方的她的母亲和祖母。
Verses 18 and 19 speak of a contest with the Romans into which he unsuccessfully entered, and of his subsequent death.韵文18日和19日发言的一个竞赛与罗马人到他不成功的进入，以及他后来死亡。 Antiochus Epiphanes The brief reign of Seleucus Philopater BC 187-176 is depicted in verse 20, and then we come upon Antiochus Epiphanes, whose story continues through verse 35.安提阿哥伊皮法尼斯短暂的统治琉philopater公元前187-176是描绘的诗20 ，然后我们来后，安提阿哥伊皮法尼斯，他们的故事，继续通过韵文35 。 "Vile" is "contemptible" in the Revised Version. “情节恶劣”是“卑鄙”的修订版本。 This man was a younger son of Antiochus the Great, to whom the kingdom did not by right belong, but who stole the hearts of the people as Absalom did from David.这名男子是一个年轻的儿子安提奥的伟大，人的英国没有权利属于，但谁偷走人民的心中，作为押沙龙没有从大卫。 He is the "little horn" of chapter 8, and as we have seen, forerunner of the greater "little horn" of the end period.他是“小喇叭”的第8章，正如我们所看到的，前身更大的“小喇叭”的结束期。
Of his atrocities against Israel and the holy city and temple we read in the books of the Maccabees.他对以色列的暴行和圣城和庙，我们在阅读书籍的玛加比一。 "The ships of Chittim" (30) are a Roman fleet whose power put an end to his victories in Egypt. “船舶chittim ” （ 30 ）是罗马舰队的权力，杜绝他的胜利，在埃及。 Returning north, angry in his defeat, he committed those base things against Judea of which mention has been made and which are foretold again in verses 30-35.返回北，愤怒，在自己的失败，他致力于这些基地的东西，对朱迪亚，其中提及已经取得了哪些是预言再次在诗30-35 。 Apostate Jews sympathized with and aided him, as their successors will do in the case of his successor at the end period; but there were faithful ones under the lead of the Maccabees who valiantly resisted him (32).叛教者犹太人同情和资助他，因为他们的接班人将尽，在案件他的继任者在年底期;但也有忠实的领导下，该玛加比谁勇敢地抵制他（注32 ） 。 It was a period of testing for Israel, out of whose fires they came forth much purified.这是一个时期的测试对以色列来说，出于其火灾，他们拿出了很多纯化。
Questions 1. 问题 1 。 When was this prophecy revealed to Daniel?当被这个预言透露，丹尼尔？ 2. 2 。 How was he prepared for it?他是如何准备的呢？ 3. 3 。 What illustration of "the law of recurrence" is seen in this lesson?什么说明“法律复发” ，被认为是在这方面的教训呢？ 4. 4 。 Who presumably is the "man" referred to in verse 5?谁想必是“人”是指在韵文5呢？ 5. 5 。 Who is meant by "the prince of Persia"?谁的意思是“王子波斯” ？ 6. 6 。 What relation does Michael bear to Israel?是什么关系是否迈克尔忍心以色列？ 7. 7 。 Name the four kings of Persia referred to in verse 2.名称四个国王波斯提到，在新诗2 。 8. 8 。 What does this lesson reveal about Antiochus Epiphanes?这是什么教训，揭示了约安提阿哥伊皮法尼斯？
Some identify him with the "little horn" of chapter 7 and the "little horn" of chapter 8, whom Antiochus Epiphanes typifies.一些查明他与“小喇叭”第7章和“小喇叭”的第8章，其中安提阿哥伊皮法尼斯典型。 This, indeed, may be true, ie, the restored head of the Roman Empire in that day, and the Antichrist, may be one and the same individual, but there are others who think that they may be two, of this we cannot now be certain.这一点，事实上，可能是事实，即，恢复头部的罗马帝国在这一天，和antichrist ，可能是同一个个别，但也有其他人谁认为他们可能有两个，这是我们现在不能可以肯定。