Book of Daniel但以理書

General Information 一般信息

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.丹尼爾,一本書,舊約聖經,是上市的主要先知的基督教徒和寫作( Ketuvim )的猶太人。 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個故事的審判丹尼爾和他的同伴,而他們擔任法院巴比倫,以及四個願景世界的盡頭。 The book takes its name, not from the author, who is actually unknown, but from its hero, a 6th century Jew.這本書的名字,而不是作者,誰實際不詳,但它的英雄,一個6世紀猶太人。 Internal evidence indicates that the book was written during the Maccabean wars (167 - 164 BC).內部的證據表明,這本書是寫在Maccabean戰爭( 167 - 164年) 。

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.丹尼爾是一種啟示文學,而不是預言,這是演員在象徵性的意象快要結束的時間和原因是較早的權威。 The book was intended to encourage Jews in the face of religious persecution by the Hellenistic kingdom of the Seleucids and their Jewish sympathizers.這本書旨在鼓勵猶太人在面對宗教迫害的希臘王國Seleucids和猶太人同情者。 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.丹尼爾包含只有某些舊約提到身體復活,提出的一種形式,人子的傳統影響力,傳統的福音約耶穌基督,是一個主要來源的看法的新約全書啟示錄。

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Book of Daniel但以理書

Brief Outline簡要概述

  1. Six narratives on the lives of Daniel and his friends; their education, his revelation of Nebuchadnezzar's dream-image the trial by a fiery furnace, his prediction of Nebuchadnezzar's madness, his interpretation of the handwriting on the wall, and his ordeal in the lion's den.六敘述的生活丹尼爾和他的朋友,他們的教育,他的啟示尼布甲尼撒的夢想形象審判爐的火,他的預測尼布甲尼撒的瘋狂,他的解釋,手寫在牆上,他的磨難在獅子窩。 (1-6) ( 1-6 )
  2. Four apocalyptic visions, predicting the course of world history.四世界末日的觀點,預測世界歷史過程。 (7-12) ( 7月12日)

Chapters 2:4b-7:28 were composed in Aramaic.章節2時04 β - 7 : 28人組成的阿拉姆語。 The rest was in Hebrew.其餘的是希伯來文。


Dan'iel

Advanced Information 先進的信息

Daniel, God is my judge, or judge of God.丹尼爾,上帝是我的判斷,或法官的上帝。

(Easton Illustrated Dictionary) (伊斯頓圖解詞典)


Book of Daniel但以理書

Advanced Information 先進的信息

The Book of Daniel is ranked by the Jews in that division of their Bible called the Hagiographa (Heb. Khethubim).該但以理書排名的猶太人在該司的聖經稱為Hagiographa ( Heb. Khethubim ) 。 (See Bible.) It consists of two distinct parts. (見聖經。 )它由兩個不同的部分。 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,包括前6章,主要是歷史和第二部分組成,其餘六個章節,主要是預言。 The historical part of the book treats of the period of the Captivity.歷史的一部分,這本書的治療期間的飼養。 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).丹尼爾是“歷史學家的圈養,作家誰單獨提供任何一系列事件的黑暗和令人沮喪的時期,以色列豎琴掛在樹木,增加了125人。他的敘述,可以說在一般干預之間國王和編年史一方面和以斯拉另一方面,或(更嚴格)填寫素描該作者納尼亞使在一個單一的詩句在他的最後一章: '和他們逃離進行他的劍[即尼布甲尼撒]去巴比倫;他們的僕人給他和他的兒子,直到統治波斯王國“ ( 2染色體。 36:20 ) 。

The prophetical part consists of three visions and one lengthened prophetical communication. The genuineness of this book has been much disputed, but the arguments in its favour fully establish its claims.該預言部分包含三個願景和一個延長預言溝通。的真實性,這本書已經取得了很大爭議,但有利於自己的論據完全確立其索賠。 (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 。 )我們的證詞基督(太24:15 ; 25:31 ; 26:64 )和他的使徒( 1心病。 6時02 ; 2 Thess 。 2:3 )的權力;和( 2 )的重要證詞厄澤克爾( 14點14 , 20 ; 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 。 )的性質和記錄的書籍,也完全符合時代和在何種情況下生活的作者。 (4.) The linguistic character of the book is, moreover, just such as might be expected. ( 4 。 )的語言性質的書,此外,公正,如可能的預期。 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.二點04 ; 7 )有書面的Chaldee語言;和希伯來文寫的部分是在風格和形式有密切的親和力與後來的書籍舊約,特別是與以斯拉。 The writer is familiar both with the Hebrew and the Chaldee, passing from the one to the other just as his subject required.作者是兩個熟悉的希伯來語和Chaldee ,從一個到其他正如他必填。 This is in strict accordance with the position of the author and of the people for whom his book was written.這是嚴格按照作者的立場和人民的人寫他的書。 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).丹尼爾是這本書的作者也證明了這本書本身( 7時01分, 28 ; 8:2 ;九時02分; 10時01分, 2 ; 12時04 , 5 ) 。

(Easton Illustrated Dictionary) (伊斯頓圖解詞典)


Daniel's Vision of the Four Beasts丹尼爾的遠景四野獸

From: Home Bible Study Commentary by James M. Gray 來自:主頁聖經研究評論詹姆斯M灰色

Daniel - Chapter 7丹尼爾-第7章

This and the vision in chapter 8 are the prophet's "dream and visions," and not the king's and they occurred apparently during his political retirement in the earlier years of Belshazzar (7:1, 8:I).這和遠見在第8章是先知“的夢想和憧憬, ”而不是國王的,他們顯然是發生在他的政治退休的前幾年的Belshazzar ( 7:1 , 8 :一) 。 They cover the same ground as Nebuchadnezzar's dream and give us in more detail, and from a different point of view, the same story of Gentile dominion from his period to the end of the present age.它們涉及相同的地面尼布甲尼撒的夢想,讓我們更詳細地,並從不同的角度來看,同樣的故事,從他的詹蒂萊統治時期的結束本年齡。 One difference is that Nebuchadnezzar's dream revealed the imposing outward splendor of the world-powers, while Daniel's shows their moral character as indicated by ferocious and rapacious beasts.一個不同之處在於,尼布甲尼撒的夢想,揭示了實施外向輝煌世界的權力,而丹尼爾的表演他們的品德所表明的兇猛和貪婪的野獸。

"It is remarkable that the heraldic insignia of the Gentile nations are all beasts or birds of prey." “這是了不起的紋章標誌的詹蒂萊國家都是野獸或猛禽。 ” The "sea," in Scripture, stands for the peoples of the earth (Isa. 17:5, Rev. 17:15).在“海” ,在聖經,代表人民的地球( Isa. 17:5牧師17:15 ) 。 The "great sea" Daniel saw was the Mediterranean, the center of the prophetic earth. “大海洋”丹尼爾看到的是地中海的中心,預言地球。 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.也就是說,如果沒有另外說明,聯合國與預言已做的主要是那些對這一海上邊界,或其政治傾向是密切相關的。

The Four Beasts四野獸

7:1-8 The first of these two visions (chapter 7), when more closely viewed, resolves itself into four, with their interpretations, but we shall treat it singly. 7:1-8首先這兩個願景(第七章)時,更密切地認為,解決本身分為四個,他們的解釋,但我們應把它單獨。 The lion (v.4) corresponds to the golden head of Nebuchadnezzar's image, and stands for Babylon.獅子(五.4 )對應於金頭尼布甲尼撒的形象,並隨時為巴比倫。 The bear (v. 5) corresponds to the best and arms of silver, and stands for the MedoPersian empire. Being "raised up on one side," means that one part of the empire was stronger than the other, which was Persia.熊(五5 )對應的最佳和武器的白銀,並隨時為MedoPersian帝國。作為“提出了一邊, ”是指一個地區的帝國明顯強於其他,這是波斯。 The "three ribs in the mouth of it" are the three provinces conquered by it not long before, Susiana, Lydia and Asia Minor. “三肋骨口它”是三個省份所征服它不久, Susiana ,麗迪雅和小亞細亞。 The leopard (v. 6) is the Grecian empire, corresponding to the "belly and thighs of brass."豹(五6 )是希臘帝國,相應的“腹部和大腿的黃銅。 ”

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.四個翅膀指的速度與它進行了勝利,每一個方向,這四個元首其最終分割成許多地區的死亡偉大頭,亞歷山大。 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.可怕的和可怕的野獸,太可怕的和可怕的名稱(五7 )相對應的腿的鐵,相當於羅馬帝國。 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. 10個喇叭,如10腳趾在其他情況下,談論10演義到它應分成在本月底年齡;而小喇叭(五8 ) “誰征服三個10國王,以便完全的身份,他們演義丟失, “是最重要的附加功能的這一設想的是尼布甲尼撒。 We will again refer to this.我們將再次提到了這一點。

The Ancient of Days古代的天

vv.弗拉基米爾弗拉基米羅維奇。 9-14 While these events are culminating on the earth others are transpiring in heaven, a great judgment scene is before us (compare Ps. 2; Matt. 25:31-46, and Rev. 19:19-21). "The Ancient of Days" is identified by some as the First, and by others as the Second Person of the Godhead (Rev. 1:12-14; John 5:22). 9月14日雖然這些事件最終導致地球上的其他人transpiring在天上,一個偉大的判決是擺在我們面前的場景(比較聚苯乙烯。 2 ;馬特。 25:31-46 ,和Rev 19:19-21 )日。 “古代的天數“是確定的一些作為第一,和其他人作為第二個人的神體(修訂1:12-14 ;約翰5點22分) 。 The slaying of the "beast" (v. 11) means the destruction of the world-powers as represented in their final form of the revived Roman Empire.殺害的“野獸” (五11 )的手段破壞了世界的權力為代表的最後形式的恢復羅馬帝國。 As to the "rest of the beasts" whose dominion was taken away while their lives were prolonged for a season (v. 12), the meaning is that each of the preceding empires was, in turn, swallowed up by its successor, and lived in it, though it lost its place of independent power.至於“其他的野獸” ,其統治被帶走,而他們的生命被延長一個賽季(五12 ) ,意思是每一個帝國的前面,又花了其繼任者,而生活在它,儘管它失去了它的位置的獨立發電。 "The Son of man" (v. 13) needs no identification as He comes forward to receive His earthly Kingdom, the stone cut out of the mountains without hands. (Compare the parable of the nobleman, Luke 19.) “人子” (五13 )的需要,他沒有身份證來著接受他的俗世英國,石剪下的山區沒有雙手。 (比較寓言貴族路加福音19 。 )

The Inspired Interpretation釋義的靈感

vv.弗拉基米爾弗拉基米羅維奇。 15-27 Note that while the Son of man receives the Kingdom (v. 13) "the saints of the Most High" take and possess it with him (v. 18). 15-27請注意,雖然人子收到英國(五13 ) “聖人最高級”採取並擁有與他(五18 ) 。 These may mean the faithful Israelites on earth, but the glorified church will be with the King as her Head in the air reigning over the earth.這可能意味著忠實猶太人在地球上,但榮耀教會將與國王作為她的頭在空中衛冕的地球。 The great interest for the prophet in this interpretation focuses on "the little horn" (v. 24), which is referred to under the title of the "Beast" in Revelation 13 and 17.的極大興趣的先知在此解釋的重點是“小喇叭” (五24 ) ,這是所指的標題“野獸”的啟示13日和17日。 He is a blasphemer of God and a persecutor of His saints (v. 25), who shall have great power for three and one-half years at the close of this age, and just before God interposes with judgments to set up His Kingdom.他是一個瀆神的上帝和他的迫害者的聖人(五25 ) ,誰應具有強大的三年半來在這個年齡段的結束,和公正的上帝面前的判決interposes設立他的王國。 "Time" here stands for a year, "times" for two years, and "the dividing of time," half a year. “時代”在這裡停留了一年, “時代”為兩年,與“分裂的時間, ”半年時間。 (See Rev. 11:2, 3; 12:6.) (見牧師11時02 , 3 ; 12時06分。 )

Questions 1. 問題 1 。 To whom is this vision revealed, and at what period in his life?誰是這一設想顯示,在什麼時期,他的生命? 2. 2 。 How does it correspond with Nebuchadnezzar's dream?它如何符合尼布甲尼撒的夢想? 3. 3 。 How does it differ in its point of view?它如何在其不同的觀點? 4. 4 。 What does the "sea" symbolize in the Bible? 5.什麼“海”象徵著在聖經? 5 。 What particular sea is now in mind, and what gives it its great importance prophetically?海洋是什麼特別考慮到現在,什麼賦予它的非常重要的預言? 6. 6 。 Which was the stronger part of the second empire?這是強大的一部分,第二帝國? 7. 7 。 What is the interpretation of verse 12?什麼是詩的解釋12 ? 8. 8 。 What is the meaning of "a time, and times, and the dividing of time?"的含義是什麼“的時候,和時間,並劃分的呢? ”


Daniel's Vision of the Ram and the He-Goat丹尼爾的遠見拉姆和他山羊

From: Home Bible Study Commentary by James M. Gray 來自:主頁聖經研究評論詹姆斯M灰色

Daniel Chapter 8丹尼爾第8章

How much later was this vision than the preceding?多少後來這個理想比前? Where was it revealed to Daniel (v. 2)?如果是它揭示丹尼爾(五2 ) ? It is important to keep in mind that it covers the same ground as the preceding, except that the story begins, not with Babylon's supremacy but that of the Medes and Persians represented by the ram (v. 3), though in the former vision by the bear.重要的是要記住,它包括同前面的地面,但這個故事,而不是巴比倫的優勢,但在瑪代和波斯人所代表的RAM (五3 ) ,但在原設想的熊市。 The higher horn of the ram is the Persian half of the empire.更高的RAM非洲之角是波斯帝國的一半。 The united empire made conquests west, north and south, but in its western campaigns it awakened the triumphing opposition of the Greeks represented by the "he-goat," whose "notable horn" was Alexander the Great (vv. 5-7).美國帝國征服取得西區,北區和南區,但在其西部運動它喚醒了戰勝反對派的希臘人所代表的“他山羊, ”其“顯著非洲之角”的亞歷山大大帝( vv. 5-7 ) 。 In the former vision this empire was represented by the leopard.在這個帝國前的設想是由豹。 Verse 8 foreshadows the death of Alexander, and the division of the Grecian empire into four parts, Syria, Egypt, Macedonia, Asia Minor, under the rule respectively of four of Alexander's generals, Cassander, Lysimachus, Seleucus and Ptolemy.詩8預示著死亡的亞歷山大,和該司的希臘帝國分為四個部分,敘利亞,埃及,馬其頓,小亞細亞,統治下的四家分別亞歷山大的將軍, Cassander ,呂西馬古,西和托勒密。

Antiochus Epiphanes安提阿哥伊皮法尼斯

vv.弗拉基米爾弗拉基米羅維奇。 9-14 "A little horn," as in the preceding vision, comes out from these four (v. 9), whose power developed towards the south and east, and especially "the pleasant land," the land of Israel. 9月14日“小喇叭” ,如前面的遠見,是由這四個(五9 ) ,其電力發展為南部和東部地區,特別是“愉快的土地, ”以色列土地的利益。 The "little horn" is the eighth of the dynasty of Seleucus on the Syrian throne, whose name was Antiochus Epiphanes, although he was sometimes called "Epimanes," or the "madman," because of his life and deeds. “小喇叭”是第八的王朝塞魯克斯關於敘利亞王位,他的名字是安提阿哥伊皮法尼斯,但他有時被稱為“ Epimanes , ”或“瘋子” ,因為他的生活和行動。 As an oppressor of the Jews he fulfilled filled the prophecy in verses 10-12, as will be seen by the book of Maccabees.作為壓迫者的猶太人,他的預言實現填補在詩句10月12日,作為將能夠看到這本書的馬加比。 "The host of heaven" and "the stars" are types of Israel, especially their leaders, the princes, priests, rabbis of the period, which was about 171 BC “所在的天堂”和“星星”是類型的以色列,尤其是他們的領導人,王子,神父,猶太教的時期,這是大約公元前171

"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. “公爵東道國” (五11 )無疑是自己的主,從他每天犧牲被帶走,其庇護污染。 Indeed, when Antiochus conquered Jerusalem he caused a sow to be sacrificed on the altar, and its broth sprinkled over the entire temple.事實上,當安提阿哥征服耶路撒冷他造成了母豬的祭壇上的犧牲品,其發酵液噴灑在整個廟宇。 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.他改變了住棚節的酒神節,極大地損壞猶太青年誰被免於劍,十點零零萬其中被屠殺。

The time during which this continued is revealed by a conversation between two angels which Daniel in vision hears (vv. 13, 14).時間在這所揭示的繼續是兩國之間的對話是天使丹尼爾在視覺聽到( 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.該2300天有時回去確定之時起的猶大馬加比'的勝利,或更確切地說,他的日期潔淨聖殿其令人深惡痛絕,大約12月25日, 165公元前171年,該日期的干擾安提阿哥。 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.這是一個先行者安提阿哥或近似實現這一“小喇叭”談到前的遠見,並再次在最後一部分,本一。

The Inspired Interpretation釋義的靈感

vv.弗拉基米爾弗拉基米羅維奇。 15-27 The angel Gabriel here appears for the first time, and in the likeness of a man (vv. 15, 16), but it is evident that the interpretation he is to give has reference not so much to Antiochus and his deeds as to the greater than he who shall arise "at the time of the end" (5: 17), the same one possibly, and the same period as are referred to in the preceding vision. 15-27天使加布里埃爾在這裡出現的第一次,並在相似的一名男子( vv. 15日, 16日) ,但很顯然,他的解釋是讓有參考不是要安提阿哥和他的言行向誰比他更應出現“的時候,結束” ( 5 : 17 ) ,同樣的一個可能的話,和同一時期的中提到的上述設想。 "The time of the end" is identified in verse 19 as "the last end of the indignation," an expression frequently met with in the Old Testament, and meaning God's indignation against Israel on account of her disobedience and apostasy, an indignation which will be poured out upon her at the end of this age. “時代的終結”中指明的詩句19日為“最後結束的憤慨” ,表達了經常在舊約和意義上帝對以色列的憤怒的帳戶,她不服從和叛教,將一個憤慨被澆了她在本月底年齡。 This being of whom Antiochus is the forerunner or approximate fulfilment, and who is possibly the same as in the preceding vision, is further described in verses 23-25.這是其中的先行者安提阿哥或近似履行,誰可能是一樣的前視野,進一步說明在詩句23-25 。

What language in verse 23 shows that he appears at the end of the age?什麼語言的詩23日表明,他似乎結束時的年齡? How are his spirit and character described in the same verse?如何是他的精神和品德,說明在同一詩句? How does the next verse suggest superhuman agency in his case?如何在未來詩建議超人機構在他的案件? And his animus towards Israel? Express the deceitfulness indicated in verse 25, in your own words.和他的敵意以色列?表示異中指出詩25 ,在你自己的話。 What language in this verse shows his opposition to the Messiah personally?什麼語言在這詩表明他反對彌賽亞個人? How is his destruction expressed? (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.如何表達他的破壞? (比較2 Thess 。 2點08 。 )可以反對,認為這是可以不一樣的“小喇叭”前的設想,因為被認為是拿出了10個喇叭;換言之,在羅馬帝國或過去形式的詹蒂萊自治領在地球上,而這個出現了四個,或希臘帝國,這是明年的最後。

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.但是,一個簡單的答案是,他可能出現的那部分羅馬帝國原先希臘,換句話說,他的上升可能會在這四分之一的世界,並從這些先例。 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.然而一些人認為, “小喇叭”的這一章,誰應在年底出現,是一個不同的人從一個在第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.他們認為,他的第7章將負責恢復羅馬帝國,但他的第8章是另一個國王北方,是誰的是以色列的敵人,同時敵人的頭復活的羅馬帝國。 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.這可能是真的,我們不會獨斷的問題,例如不確定性,但我們認為,鑑於在這裡的建議確定的兩個是更簡單,更實用的舉行等待輕。

Questions 1. 問題 1 。 How far is the scope of this vision identical with the preceding?多遠的範圍,這個理想相同,與先前? 2. 2 。 Name the geographic divisions of the Grecian Empire and their respective rulers.名稱的地域司的希臘帝國和各自的統治者。 3. 3 。 Historically, who is meant by the "little horn"?從歷史上看,誰的含義是“小喇叭” ? 4. 4 。 Give as much as you can of the history of Antiochus Epiphanes.給予了你可以在歷史安提阿哥伊皮法尼斯。 5. 5 。 Of whom is he a type or forerunner?人是他的類型或先行者? 6. 6 。 What is meant by "the time of the end"?指的是什麼“的時候,結束” ? 7. 7 。 What objection might be raised as to the identity of the "little horn" in chapter 7 with that of chapter 8?什麼異議可以提出這樣的身份, “小喇叭”在第7章與第8章? 8. 8 。 How might it be met?如何才能滿足?


Daniel's Seventy Weeks丹尼爾的70週

From: Home Bible Study Commentary by James M. Gray 來自:主頁聖經研究評論詹姆斯M灰色

Daniel Chapter 9丹尼爾第9章

Thus far in Daniel we have been dealing with the prophetic history of the times of the Gentiles, but now we return to that of his own people, the Jews.丹尼爾迄今我們一直在處理這一預言歷史時代的外邦人,但現在我們回到他自己的人,猶太人。 Note the time and circumstances, verses 1, 2.注的時間和情況下,詩句1 , 2 。 The prophet is studying such books of the Old Testament as he possessed, especially Jeremiah, and knows the seventy years captivity nears its end, therefore he is moved to offer one of the most notable prayers in the Bible.先知正在研究這些書籍舊約因為他擁有的,尤其是耶利米,並知道七十年囚禁已接近尾聲,因此,他已經轉向提供了一個最引人注目的祈禱中的聖經。 This prayer is divisible into confession, verses 3-15, and supplication, verses 16-19, and it is remarkable that in the former, holy man as Daniel was, he includes himself as partaker in the national sins.這禱告分為招供,詩3月15日,和祈求,詩句16-19 ,這是了不起的前,羅馬人的丹尼爾是,他自己是關係者,包括在國家的罪過。 It is equally remarkable that his supplication is based on desire for God's glory, verses 17, 18.同樣引人注目的是,他的祈求願望的基礎上為上帝的榮耀,詩17日, 18日。 Israel has no merit to claim, but the Lord's honor is at stake.以色列沒有道理的索賠,但上帝的榮譽是處於危險之中。 We have seen this before in the prayers of the patriarchs, the prophets and the psalmists, and we need to keep its lesson in mind.我們已經看到了這一點之前,在祈禱的始祖,先知和psalmists ,我們需要保持其教訓銘記。

Gabriel's Visit加布里埃爾訪問

vv.弗拉基米爾弗拉基米羅維奇。 20-23 What mystery is shrouded in these verses! 20-23什麼是籠罩在神秘的這些詩句! The nearness of heaven, the interest of God in the petition of His people, the nature and ministry of angels, the divine estimate of the saints, who can fathom these things?在貼近的天堂,上帝的利益,在他的人民請願書的性質和內政部天使,神聖的估計聖人,誰可以形容這些東西?

Answer to the Prayer回答祈禱

vv.弗拉基米爾弗拉基米羅維奇。 24-27 "Weeks," verse 24, might be translated "sevens," but whether is meant "sevens" of days, or weeks, or months or years must be determined by the context. 24-27 “週” ,詩24 ,可能是翻譯的“七” ,但是否是指“七”的天,或數週,或數月或數年必須是確定的範圍內。 The context points to years, "Seventy sevens" of years, ie, 490 years, are decreed upon Israel and the city of Jerusalem is the sense of the first phrase of this verse.背景點,至年中, “ 70七”來,即, 490年,是下令要求以色列和耶路撒冷城的是意義上的第一句話這一詩句。 At the close of this period six things shall have been accomplished for that people.在此期間結束六個事情應為已經完成的人。 In other words, Gabriel's message is not merely an answer to Daniel's prayer about the return from the seventy years' captivity, but a revelation of the entire future of Israel from the end of that captivity to the end of the present age.換言之,加布里埃爾的信息不僅是一個答案,丹尼爾的祈禱關於歸還從七十年'圈養,而是一個啟示整個未來以色列從年底的圈養結束本年齡。

This is evident from the nature of the six things mentioned: 1.這是顯而易見的性質所提到的六個事情: 1 。 To finish the transgression.完成侵。 2. 2 。 To make an end of sins.為了使結束的罪孽。 3. To make reconciliation for iniquity. 3 。為了使和解的不公正。 4. 4 。 To bring in everlasting righteousness.帶來永恆的正義。 5. 5 。 To seal up the vision and prophecy.查封的遠見和預言。 6. 6 。 To anoint the Most Holy.視作至聖。

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.前三上述提及的時間仍然未來,以色列的海侵尚未完成,也沒有結束她的罪孽,也包括她的不公正。 The time, therefore, is that spoken of by all the prophets, and especially named in Zechariah 13:1 and Romans 11:26-27.的時間,因此,講的是,所有的先知,特別是13時01名為在撒迦利亞和羅馬書11:26-27 。 This is the time, moreover, when "everlasting righteousness" shall be brought in, otherwise the blessings of the millennial age.這是時間,此外,在“永恆正義”應提交的,否則的祝福千年年齡。 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.遠見和預言會被封閉之後,在這個意義上講,他們的最終成績在歷史上的上帝的俗世的人須有發生。 The most holy place will be anointed then in that new temple to be erected, as we saw in Ezekiel.最神聖的地方都將是受膏者然後在這個新廟豎起,我們看到在厄澤克爾。

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.該司的七人“從現行規定的命令,以恢復和建立耶路撒冷告訴彌賽亞,王子,應七週, ”詩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.這是第一次,下分三個部在此期間, 490多年,涵蓋四十九年,七週來等於這個數字。 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).本司開始計算“的會提出的誡命建立耶路撒冷” ,其中,人們普遍認為,這意味著20年的阿爾塔克賽爾克斯,波斯國王,是誰給的權力,尼希米記,在上月的尼桑(見全國人文捐贈基金。 2 ) 。 It is proved historically that this was 445 BC這是歷史證明,這是公元前445

During this period of forty-nine years the street and wall were built again "even in troublous times." (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.在此期間的四十九年街道和牆壁再次建立了“即使在安靜的時間。 ” (見警司Tregelles的丹尼爾。 ) ,但這一時期的七個星期,或四十九年,是又增加了三評分和兩個星期,或434年,共483年來, “你們彌賽亞王子” ,即到“彌賽亞被切斷, ”詩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."觀察到這一時期延伸不僅僅是出生,但死亡的基督,當他是“切斷,而不是為自己。 ” 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.現在是承認,我們的主被釘在十字架上公元4月32 ,而這些主管在這種計算表明,這正是483年360天,每個允許閏年,改變朱利安和陽曆日曆和事項的那種。

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.這彌賽亞被切斷, “但不是為自己, ”已被翻譯“ ,並須有沒有對他來說, ”這可能意味著,他沒有再收到彌賽亞王國。 [Anstey maintains that the point of departure for the 70 weeks is the first year of Cyrus. [安斯蒂堅持的出發點的70週的第一年,賽勒斯。 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.然而,結果是沒有什麼不同,只要實現的預言感到關切的是,作為計算的其他情況的基礎,在他的判斷,在一個錯誤的82歲的托勒密年表。 ] “和全國人民的王子這應是不得銷毀城市和庇護“ ,指的是摧毀耶路撒冷和聖殿在羅馬下提多書, 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.他們,也就是羅馬人,是“人民的王子說,自” ,但這個“王子”的他是相同的,而不是救世主,但小角丹尼爾7 ,誰的可怕的暴君將在負責恢復帝國在本月底的年齡。 The End Period We now come to the last of the seventy sevens, or the closing seven years of this age.終結期間,我們現在是最後的70七,或關閉七年這個年齡。 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.換句話說,還有很長的省略號之間的密切的第六十九並開始第七十週,實際上,整個基督教年齡,其中更多的將是後來說。

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.所發生的事件第七十週開始改為“年底須與防洪” ,這應作為的修訂版, “他的”結束,而不是“和”結束,為典故的仍是“王子說,自” ,即敵。 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.改為“洪水”也可能被視為“過剩”的,引用Tregelles ,無疑是相同的氾濫在以賽亞書10點22分和機構所進行的最後危機的以色列的歷史結束時的年齡。 The interval until this time will be characterized by war and desolation (compare Matt. 24:3-8).在此之前的間隔時間的特點將是戰爭和破壞(比較馬特。 24:3-8 ) 。 "And he," ie, "the prince that shall come," "shall confirm the covenant with many for one week." “他” ,即, “公爵說,自” , “應確認該公約與許多對一個星期。 ” 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”是指以色列人民然後將在自己的土地上,但仍處於未國家而言,接受耶穌為他們的彌賽亞關注。

It will be to the mutual interest of the "little horn," ie, the Antichrist, and Israel to enter into this covenant for seven years.這將是對共同利益的“小喇叭” ,即敵,與以色列簽訂本盟約七年。 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).將忠實殘餘,但是,誰不會屈服於膝蓋他說,公約將與“多” ,但並非所有的(比較赫伊薩。 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. 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).他將打破這一盟約後三年半的時間, “造成的犧牲和奉獻停止” ,不再允許他們崇拜上帝在其新建的僭建物寺廟。現在開始其偉大的磨難, “時間和時代司的時間“命名章8點25 (比較牧師13時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."後一部分這一詩句已被翻譯為: “並籲請翼(或頂點)的惡劣(應)是其中causeth荒涼,即使到完善,並確定應湧出的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.的“惡劣”是毫無疑問的偶像是應設立這一邪惡王子要供奉在廟裡,當真正的上帝已經被擱置。 Then the "consummation" comes and with it the judgment and desolation of the "desolator."那麼, “圓滿”是與它的判決和荒涼的“ desolator 。 ”

Questions 1. 問題 1 。 With whose history are we dealing in this lesson?其歷史是我們處理這一課? 2. 2 。 What great feature marks the prayers of God's people in the Bible?什麼偉大的功能標誌著祈禱上帝的人在聖經? 3. 3 。 What are some of the suggestions growing out of Gabriel's visit?什麼是一些建議越來越多的加布里埃爾的訪問? 4. 4 。 What period of time is covered by the "seventy weeks"?什麼是一段時間內所涵蓋的“七〇個星期” ? 5. 5 。 To what place and people does this period apply?到什麼地方,人們不此期間申請? 6. 6 。 Name the six important things which will be accomplished in that people at its close.名稱的六個重要的事情將完成,人們在其關閉。 7. 7 。 When does this period begin and end?什麼時候這一時期開始和結束? 8. 8 。 Divide it into its three parts.分成三個部分。 9. 9 。 What event is identified with the first part?什麼事件是確定的第一部分? 10. 10 。 With what event does part two close?有什麼活動沒有第二部分關閉嗎? 11. Explain the allusion to "the prince that shall come." 11 。解釋針對“公爵說,應來。 ” 12. What age intervenes between the last two parts? 12 。干預多少歲之間的最後兩個部分? 13. 13 。 Tell what you know about the "covenant" of verse 27.知道你知道“公約”的詩句27 。


SUPPLEMENT ON BIBLE CHRONOLOGY補充聖經年代

The last lesson referred to the lapse of time between the sixty-ninth and seventieth weeks, and as other lapses have been noted in the sacred chronology, it is desirable to devote a lesson to that subject.過去的經驗教訓提到失效之間的時間第六十九和第七十週,其他的失誤已注意到在神聖的年代,最好把一個教訓這一主題。 The chronology of the Bible has a system of its own, whose center would seem to be the crucifixion of Jesus Christ.年表聖經有它自己的系統,其中心似乎是基督耶穌受難。 Forbes Clinton, an authority on such matters, has worked out the following dates without reference to any human system: Adam was created 4141 BC, and Abram was called 2055 BC, showing an intervening period of 2,086 years.福布斯克林頓的權威等事項,制定了下列日期沒有提到任何人的制度:亞當已創建4141年,和艾布拉姆被稱為2055年卑詩省,顯示間隔期的二千零八十六年。

But precisely the same period elapsed between the call of Abram and the crucifixion of Christ.而恰恰在同一時期的時間的呼籲,艾布拉姆和十字架的基督。 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.艾布拉姆的呼籲,因此,該中心建立和日期之間的交叉,一個假設的完全統一的重要性,這一事件在歷史上贖回。

Cycles of Years週期來

To take another illustration, God's dealings with Israel are in cycles of 490 years.另一個例子,上帝的交易是在與以色列週期四百九年。 (1) The period from Abram to Exodus was 490 years, plus the fifteen years during which the bondwoman and her child (Hagar and Ismael) dominated in Abram's tent, and which are not counted. ( 1 )間的艾布拉姆到出埃及記是四九○年,加上十五年期間, bondwoman和她的孩子(黑格和伊斯梅爾)佔主導地位的艾布拉姆的帳篷,而且是不計。 (2) The period from Exodus to the dedication of Solomon's temple was 490 years, plus the 131 years of captivity in the time of the Judges, which are not counted. (3) From the dedication to the return from Babylon was 490 years, plus the seventy years of that capacity not counted. (4) From the return from Babylon to the beginning of the millennial age is 490 years, plus the dispensation in which Israel is dispersed, and which is not counted. ( 2 )間的出的獻身精神所羅門聖殿四百九十年,加上一百三十一年的囚禁在時間上的法官,這是不計。 ( 3 )從致力於返回巴比倫是四百九十零年,加上七十年的能力不計。 ( 4 )從返回巴比倫的開頭千年年齡為490歲,加上分配中,以色列是分散的,哪些是不計。

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.當上帝不計數時間預言說,上帝不計數的時間參照以色列雖然她是在被關押,或分散,或由任何其他國家。 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.在這方面的證據,指出,在列王紀上6:1提到的第四個年頭所羅門群島作為四百八十年後外逃。 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). These periods foot up 607 years, to which should be added the four years of Solomon referred to, making a total of 611 years.但是,我們知道從民數記14:33 ,他們四十年曠野中,然後根據約書亞記,他們三十七年征服迦南,直到期間的法官;行為13:20表明,他們是450年的法官;然後他們根據掃羅四十年(使徒13時21分) ,並根據大衛四十年( 2山姆。 5點04分, 5 ) 。這些時期足了六〇七年,而應增加四年所羅門提到,合計611歲。

How shall we explain this discrepancy, of which infidels and others have made so much?我們怎樣解釋這種差異,其中異教徒和其他方面取得了這麼多? The answer has been stated above, that God does not count time prophetically while Israel is in captivity.答案已如上所述,上帝並不指望時間預言,而以色列卻在囚禁。 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.例如, 7 captivities是在這本書中提到的法官之一,八年( 3點08分) ;十八年( 3:14 ) ;二十年( 4:3 ) ;七年( 6:1 ) ;十八年( 10時08分) ;四十年( 13點零一) ,和二十年( 1山姆。 7時02分) ,合計正是一百三十一年。

The above is a sufficient illustration of the principle.以上是足夠說明了這一原則。 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. Seven weeks, or forty-nine years.我們關閉這個教訓的一個粗略的示意圖四九○年涵蓋丹尼爾9:24-27 ,這可能有助於預測緊固在這一重要的記憶: 72七, 490年後的20週年阿爾塔克賽爾克斯到本月底年齡。七個星期或四十九年。 The street and wall of Jerusalem built.街道和耶路撒冷隔離牆的修建。 Sixty-two weeks, or 434 years. 62個星期,或四百三十四年。 At the close of this period the Messiah is cut off and has nothing.在此期間結束彌賽亞被切斷,並沒有什麼。 AD 32.公元32 。 The Uncounted Period.的未期。 1. 1 。 Jerusalem destroyed, AD 70. 2.耶路撒冷被毀,公元70 。 2 。 Jews dispersed.猶太人分散。 3. 3 。 Jerusalem trodden down.耶路撒冷走過下來。 4. 4 。 The church called out.教會出動。 5. 5 。 Apostasy of Christendom.叛教的基督教。 6. 6 。 Jews in part return to Jerusalem in unbelief.部分猶太人返回耶路撒冷的不信。 7. 7 。 Coming of Christ for the Church.未來的基督的教會。 One week, seven years.一個星期後, 7年。


Daniel's Prophecy of a Great Warfare丹尼爾的預言的偉大戰爭

From: Home Bible Study Commentary by James M. Gray 來自:主頁聖經研究評論詹姆斯M灰色

Daniel Chapter 10 through 11:35丹尼爾第10章通過11:35

Note the late date of this prophecy (10:1), and the different rendering of a phrase in the Revised Version, where "even a great warfare" is substituted for "the time appointed was long."注意晚這一預言( 10:1 ) ,以及不同的渲染的一個短語的修訂版,其中“即使是偉大的戰爭”取代“指定的時間很長。 ” As the unveiling of the lesson will show, this phrase is an appropriate title for it.由於推出的教訓都將顯示出來,這句話是一個適當的標題,它。 Note the physical and spiritual preparation of the prophet for the revelation that follows (2-4), a condition into which he had doubtless brought himself by prayer.注意身體和精神編寫的先知的啟示,以下( 2-4 ) ,將其中的一個條件,他無疑是帶來了自己的祈禱。 Had he been seeking of heaven an explanation of the previous mysteries, especially that of the ram and the he-goat?如果他一直在尋求天堂解釋前奧秘,特別是內存和他山羊?

This seems probable, because what follows traverses so much of the ground of chapter 8.這似乎是可能的,因為如下遍歷這麼多的理由的第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.詩篇5-9承擔如此強烈的相似的描述人子的啟示1:12-17暗示,它也是一個Christophany ,或表現出的第二個人的三一。 But this does not carry with it that it is He who touches and speaks to the prophet in the verses succeeding.但是,這並不隨身攜帶它,這是他和誰說話涉及先知的詩句成功。 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).之謎撒旦詩篇10月14日英國充滿了神秘,但說明首先,感謝丹尼爾在天上法院( 11 ) ;然後證明效力的祈禱( 12 ) 。 But who is "the prince of the Kingdom of Persia" (13)?但誰是“王子波斯王國” ( 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).毫無疑問,卓越的精神,在王國的黑暗,誰控制撒但已承諾的世俗事務的波斯(比較弗。 4點12 ) 。 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).這種解釋似乎證實了參考邁克爾,在其他地方被稱為天使,以及誰在王國光特別監護人以色列( 10時21分, 12時01分;裘德9 ;牧師12時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!什麼強權撒旦必須擁有作為判斷這一詩句,但什麼是救濟知道,有一個比他! 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:在結束本節的啟示現在得到的關注,主要是我們確定的結束期,在過去7年裡( 14 ) 。

Intervening Events干預活動

11:1-35 Passing over the effect on the prophet, we come to the revelation of what shall take place between his time and that of Antiochus Epiphanes, with whom we were made acquainted in an earlier chapter. 11:1-35越過影響先知,我們來這裡是為了什麼啟示應採取之間發生的時間和安提阿哥伊皮法尼斯,我們與他們結識了早先的一個篇章。 The three kings of verse 2 were Cyrus, Ahasuerus (Cambyses) and Darius Hystaspes (see Anstey's, The Romance of Chronology, Vol. I, p. 239).這三個國王的詩句2賽勒斯, Ahasuerus ( Cambyses )和大流士斯伯(見安斯蒂的,演義年表,第二卷。一,第239頁) 。 The fourth king was Xerxes (see Ezra 4:5-24).第四國王薛西斯(見以斯拉4:5-24 ) 。 The "mighty king" (3) was Alexander the Great, while the next verse tells once more of the division of his kingdom at his death among his four generals.在“偉大的國王” ( 3 )是亞歷山大大帝,而下一個詩句告訴再次司在他的王國在他去世四個將軍。

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.其中兩個演義四個現在突出,埃及和敘利亞( 5 , 6 ) ,因為這些關係最密切的以色列在其以後的歷史。 The "king's daughter" (6) was Bernice, offspring of Ptolemy II., who married Antiochus Theous of Syria, but was subsequently poisoned by him.在“國王的女兒” ( 6 )是伯尼斯,後代托勒密二世。 ,誰結婚安提阿哥Theous敘利亞,但後來被毒死了他。 Her brother is referred to in verse 7-9, Ptolemy Energetes of Egypt.她的弟弟是詩句中提到的7月9日,埃及托勒密Energetes 。 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).新詩9是一個誤譯,並指王北(右) ,他的兒子( 10 )然而克服埃及國王托勒密Philopater ( 11 ) ,誰成為削弱終於通過荒淫生活( 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.我們現在已經達到了大約200年,當敘利亞,經過多次變遷,原來的潮流戰鬥在她的支持的領導下,一個被稱為安提阿哥大。 He entered the Holy Land in the course of his campaign (13-16), treating it considerately, however, as the Jews had been his allies.他進入聖地的過程中他的競選( 13-16 ) ,它considerately治療,然而,正如猶太人遭到他的盟友。 The last part of verse 16 is an incorrect rendering and should be compared with the Revised Version.最後一部分的詩句16是一個不正確渲染,應該比較的修訂版本。 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).後來,他又努力才能擁有埃及,從他的工作計劃,包括條約的參與,和袒護他的女兒,克婁巴特拉,埃及國王,但該計劃沒有成功( 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.為什麼克利歐佩特拉在這種情況下,被稱為“女兒的婦女”目前尚不清楚,但一些猜想這是因為她是一個孩子,但和監護下,她母親和祖母。

Verses 18 and 19 speak of a contest with the Romans into which he unsuccessfully entered, and of his subsequent death.詩篇18日和19日發言的競賽與羅馬到他成功進入,以及他隨後死亡。 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的簡短統治塞魯克斯Philopater公元前187-176描述的詩句是20 ,然後我們來到安提阿哥伊皮法尼斯,他的故事繼續通過詩句35 。 "Vile" is "contemptible" in the Revised Version. “邪惡”是“卑鄙”的修訂版。 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. He is the "little horn" of chapter 8, and as we have seen, forerunner of the greater "little horn" of the end period.這名男子是一個年輕的兒子安提阿哥大,他們沒有在英國的權利屬於誰偷走了,但在人民群眾心中的押沙龍也由大衛。他是“小喇叭”的第8章,當我們有看到,前身更大的“小喇叭”的結束期。

Of his atrocities against Israel and the holy city and temple we read in the books of the Maccabees.他對以色列的暴行和聖城和寺廟我們閱讀的書籍的馬加比。 "The ships of Chittim" (30) are a Roman fleet whose power put an end to his victories in Egypt. “該船舶Chittim ” ( 30 )是羅馬隊的權力制止他的勝利在埃及。 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. 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).返回北,憤怒在他的失敗,他致力於對這些基礎的東西,其中提到猶大已經取得的,哪些是預言再次詩句30-35 。叛教猶太人同情和幫助他,因為他們的繼任者將盡的情況下他繼承年底期;但也有忠實的領導下的英勇的馬加比誰抵制他( 32 ) 。 It was a period of testing for Israel, out of whose fires they came forth much purified.這是一個測試期間,以色列在其火災他們提出很多淨化。

Questions 1. 問題 1 。 When was this prophecy revealed to Daniel?當這個預言透露,丹尼爾? 2. 2 。 How was he prepared for it?如何準備呢? 3. 3 。 What illustration of "the law of recurrence" is seen in this lesson?說明了什麼“法律復發”是在這一課? 4. 4 。 Who presumably is the "man" referred to in verse 5?誰大概是“人”的詩句中提到的5 ? 5. 5 。 Who is meant by "the prince of Persia"?誰是“一詞波斯王子” ? 6. 6 。 What relation does Michael bear to Israel?怎樣的關係並不邁克爾承擔以色列? 7. 7 。 Name the four kings of Persia referred to in verse 2.名稱中的四大天王中提到的波斯詩歌2 。 8. 8 。 What does this lesson reveal about Antiochus Epiphanes?這是什麼教訓揭示關於安提阿哥伊皮法尼斯?


Daniel's Vision of the Antichrist and the Tribulation丹尼爾的設想敵基督和苦難

From: Home Bible Study Commentary by James M. Gray 來自:主頁聖經研究評論詹姆斯M灰色

Daniel Chapter 11:36 through 12丹尼爾章11時36分至12

In the introduction to this last vision of Daniel, it was stated (10:14) that it concerned his people "in the latter days," but thus far it has extended only to Antiochus Epiphanes and the Maccabees.在介紹這最後遠景丹尼爾,有人說( 10:14 ) ,它關心他的人“ ,後者天” ,但迄今它已不僅安提阿哥伊皮法尼斯和馬加比。 The dividing line is at the close of verse 35 and the beginning of 36.分界線是結束時的詩句35和36開頭。 In the former we read of the testing and purifying experiences of the wise ones in Israel "even to the time of the end," and in the latter of a certain "king" who "shall do according to his will."在閱讀前,我們的檢測和淨化的經驗,在以色列明智的“ ,甚至到年底時, ”並在後者的某些“國王”誰“將盡根據他的意願。 ” Most students agree that the space between these two verses represents another lapse of time from the Maccabean period to the end of the age, and that the king now before us is the Antichrist of those coming days, who is referred to more particularly in Zechariah II: to more particularly in Zechariah II: 15-17, 2 Thessalonians 2:1, and Revelation 13:11-17.大多數學生認為,這兩個空間之間的詩句另一個時間的推移從Maccabean期結束的年齡,和國王現在擺在我們面前的是反基督的人未來的日子裡,誰被稱為更特別是在撒迦利亞二:更特別是在撒迦利亞二: 15日至17日,帖撒羅尼迦後書2:1 ,和啟示13:11-17 。

Some identify him with the "little horn" of chapter 7 and the "little horn" of chapter 8, whom Antiochus Epiphanes typifies.一些確定他的“小喇叭”的第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.確實,這也許是真實的,即恢復羅馬帝國在這一天,與敵,可能是同一個人,但也有其他人誰認為他們可能是兩個,這個我們現在不能肯定。

The King Described國王描述

vv.弗拉基米爾弗拉基米羅維奇。 36-39 He is self-willed, proud, blasphemous, successful, idolatrous, materialistic, and covetous. 36-39他任性,驕傲,褻瀆的,成功的,盲目崇拜,功利,覬覦。 "The God of his fathers" (37) is a phrase indicative of his Jewish extraction; "the desire of women," is taken by some as signifying the true Messiah, to whom all pious Jewish women in pre-Messianic times desired to give birth. “上帝,他的父親” ( 37歲)是一個短語表明他的猶太提取; “婦女的願望” ,是因為採取了一些真正的救世主象徵,他們都虔誠的猶太人婦女在預彌賽亞次想要放棄出生。 "The god of forces," or "a god of fortresses" (38, RV), is difficult to understand except in some materialistic sense. “神的力量” ,或“神的堡壘” ( 38歲,右) ,是很難理解,除非在某些功利意識。 Shall we say it finds interpretation in Revelation 13:11-17, by indentifying the first beast as the restored head of the Roman Empire and the second as this evil king, the Antichrist, who causes all men to worship the first?我們應該找到解釋啟示13:11-17 ,第一次由indentifying野獸作為恢復羅馬帝國和第二次作為這一邪惡的國王,敵,誰所有男人的原因作禮拜的第一? Is the first beast, this god, in other words?是第一個野獸,這個上帝,換言之?

The Last Campaign中最後一次競選

vv.弗拉基米爾弗拉基米羅維奇。 40-45 This king has enemies, the "king of the south" and the "king of the north" (40) of that period, but who they are cannot be conjectured. 40-45這國王的敵人, “國王的南方”和“北方之王” ( 40 )這一時期,但他們是誰,無法猜測。 The last-named is more vigorous and successful, entering Jerusalem and overcoming countries (including the south country, Egypt, 41-43) until at length a menace in the east and north moves him to make quick work at Jerusalem (45), in which he meets his own inglorious end (compare Zech. 8 and 15, and Joel 2).過去命名是更有力的和成功的,進入耶路撒冷和克服國家(包括南非的國家,埃及, 41-43 ) ,直到詳細的威脅在東部和北部的行動,使他迅速在耶路撒冷工作( 45 ) ,在他滿足了自己不光彩的結束(比較Zech 。 8日和15日,和Joel 2 ) 。 It would appear from these passages that the coming of the Lord on behalf of Israel brings about his end, and we know that it is nothing less than this which also despatches the Antichrist (2 Thess. 2: 8).這似乎從這些通道,今後勳爵代表以色列帶來了他的結束,我們知道,這是不亞於這其中也despatches敵基督( 2 Thess 。 2 : 8 ) 。 There are deep things here for whose solution we can only wait, as Daniel was obliged to do (12:12).有深的東西這裡的解決辦法,我們只能等待,因為丹尼爾是不得不這樣做( 12:12 ) 。

Israel's Deliverance以色列的拯救

12:1-3 The opening verses of this chapter, should be read in connection with Christ's words in Matthew 24, especially verse 21, and also Revelation 12, especially verses 7-12. Note the deliverance of the faithful remnant of the Jews in that day as shown in the latter part of verse 1, Zechariah 13:8, 9; Matthew 24:22. 12:1-3開幕詩句本章中,應與基督的話馬太24日,特別是詩21日,也啟示12 ,特別是7月12日的詩句。注意解脫的忠實殘餘的猶太人這一天所顯示的後一部分詩句1 ,撒迦利亞13時08分, 9 ;馬修24:22 。 It is a question whether it is a physical or a moral resurrection that is spoken of in verse 2, but it would be harmonious with Ezekiel 37 to say the latter.這是一個問題,無論是身體上或道義上的復活,這是談到在詩2 ,但是這將是和諧與厄澤克爾37說後者。 "They that be wise" (3), may be rendered "teachers," and refers doubtless to the faithful Jewish witnesses of the end period and the reward which comes to them; though, of course, it can be applied in a secondary sense to faithful witnesses anywhere and always, for "He that winneth souls is wise." “他們認為是明智” ( 3 ) ,可能被視為“老師” ,並指無疑忠實猶太證人的結束期和獎勵這是給他們;不過,當然,它可以適用於次要意義忠實的證人的任何地方和往常一樣,為“他說, winneth靈魂是明智的。 ”

The Final Vision and Final Word to Daniel最後展望和最後一句話丹尼爾

vv.弗拉基米爾弗拉基米羅維奇。 4-13 This book is still sealed to Daniel's people the Jews, but the time is coming when it will be unsealed (4). "The man clothed in linen" (5) is, it would seem, the same who appeared to the prophet at chapter 10:5, the blessed Lord Himself. 4月13日這本書仍然是密封丹尼爾的人的猶太人,但時間是今後將於何時啟封( 4 ) 。 “該名男子穿著亞麻” ( 5 ) ,看來,似乎在同一誰的先知章10:5 ,神聖主本人。 Compare Daniel's question and its answer with Revelation 10: 1-6.比較丹尼爾的問題及其答案與啟示10 : 1-6 。 The answer once more identifies the last three and one-half years of the end period, "the time of Jacob's trouble," the 1,260 days of Revelation 11 and 12.答案再次確認了過去三年半來結束期間, “雅各布時的麻煩, ”在一千二百六十〇天啟示11日和12日。 But verse 11 adds another 30 days, and what may be understood by this we do not know.但11日又增加了詩的30天,且可能是理解這一點,我們不知道。 In the meantime may the promise to Daniel be fulfilled to us in our place and measure, "thou shalt rest, and shalt stand in thy lot at the end of the days."在此期間可能丹尼爾的承諾得到履行對我們的地點和措施, “你應該休息,站在你的書很多結束時的天。 ”

Questions 1. 問題 1 。 What period of time is represented by the division between verses 35 and 36?什麼是一段時間內所代表之間的分工詩句35和36 ? 2. 2 。 How might the "king" of verse 36 be identified?如何可能的“國王”的詩句36確定? 3. 3 。 How is he described?他說,如何? 4. 4 。 Have you read Revelation 13?你讀過啟示13 ? 5. 5 。 Have you read Matthew 24?你讀過馬修24 ? 6. 6 。 Do you recall the subject of Ezekiel 37?你還記得的主題厄澤克爾37 ? 7. 7 。 Where is found the verse "He that winneth souls is wise?" 8.在哪裡發現的詩句: “他認為是明智的winneth靈魂? ” 8 。 Quote from memory the last verse of Daniel.引自記憶過去詩丹尼爾。


Book of Daniel但以理書

Catholic Information 天主教新聞

In the Hebrew Bible, and in most recent Protestant versions, the Book of Daniel is limited to its proto-canonical portions.在希伯來文聖經,並在最近的新教版本中,但以理書限於其原規範部分。 In the Septuagint, the Vulgate, and many other ancient and modern translations of the Bible, it comprises both its proto- and its deutero-canonical parts, both of which have an equal right to be considered as inspired, and to be included in a treatment of the Book of Daniel. As in the Vulgate nearly all the deutero-canonical portions of that prophetical writing form a kind of appendix to its proto-canonical contents in the Hebrew text.在七十的武加大,以及其他許多古代和現代翻譯的聖經,它包括其原及其deutero ,規範部分,這兩者的平等權利被視為靈感,並包含在治療但以理書。如武加大幾乎所有deutero ,典型部分的預言書面形成一種附錄其原規範內容的希伯來文。 This article will deal first with the Book of Daniel as it is found in the Hebrew Bible, and next, with its deutero-canonical portions.本文將首先處理但以理書,因為它被發現在希伯來文聖經,明年,其deutero ,規範部分。

PROTO-CANONICAL PORTIONS原正則部分

(1) Contents ( 1 )目錄

The Book of Daniel, as it now stands in the ordinary Hebrew Bibles, is generally divided into two main parts.該但以理書,因為它目前停留在普通希伯來聖經,一般分為兩個主要部分。 The first includes a series of narratives which are told in the third person (chaps. i-vi), and the second, a series of visions which are described in the first person (chaps. vii-xii).第一類包括了一系列的說明,這是對第三人(第一至六) ,第二次,一連串的願景中所描述其中的第一人(第一章第七至十二章) 。 The opening chapter of the first series may be considered as a preface to the whole work.開篇的第一輪可被視為整個序工作。 It introduces to the reader the Hebrew heroes of the book, Daniel and his three fellow-captives, Ananias, Misael, and Azarias, and records the manner in which these noble youths obtained a high rank in Nebuchadnezzer's service, although they had refused to be defiled by eating of the royal food.它介紹給讀者的希伯萊英雄的書籍,丹尼爾和他的三個同胞俘虜,阿納尼亞斯,米薩埃爾和阿扎里亞斯魯,和記錄的方式,這些崇高的青年獲得了高級別的Nebuchadnezzer的服務,但他們拒絕被玷污吃皇家食品。 The second chapter relates a disquieting dream of the king which Daniel alone was able accurately to set forth and interpret.第二章涉及一個令人不安的夢想國王的丹尼爾僅僅能夠準確地闡述和解釋。 Nebuchadnezzer's dream was that of a great statue made up of various materials and broken in pieces by a small stone which became a mountain and filled the whole earth. Nebuchadnezzer的夢想,是一個偉大的雕像組成的各種材料,並打破了只由一小石頭成為山區和填補了整個地球。 Daniel's interpretation was to the effect that the several parts of the statue with their various materials symbolized as many monarchies with their respective power, while the stone which destroyed them and grew into a great mountain prefigured a universal and everlasting kingdom which would break in pieces all the other kingdoms, and which, of course, is no other than that of the Messiah.丹尼爾的解釋是,其大意是,一些地方的塑像象徵著各種材料的許多君主國按照各自的權力,而石摧毀他們成長為一個偉大的山區預示一種普遍和永恆的英國這將打破所有的作品其他演義,其中,當然是沒有其他比彌賽亞。

The next section (iii, 1-30, Vulgate, iii, 1-23, 91-97) narrates how Daniel's three companions, having refused to worship a colossal statue set up by Nebuchadnezzer, were cast into a highly-heated furnace in which they were preserved unharmed, whereupon the king issued a decree in favour of their God and promoted them to places of dignity.下一節(三, 1月30日,武加大,三, 1-23 , 91-97 )敘述如何丹尼爾的三個同伴,因拒絕崇拜雕像設立Nebuchadnezzer ,被拋入一個高度爐中加熱他們保存傷害,在這種情況下,國王頒布了一項法令,有利於他們的上帝,並促進他們的尊嚴的地方。 The following section (iii, 31-iv, Vulgate, iii, 98-iv) contains Nebuchadnezzer's letter to all peoples and nations, recounting his dream of a mighty tree cut down at God's bidding, and its interpretation by Daniel, together with its fulfilment in the form of a seven years' madness which befell the king, and the recovery from which was the occasion of his thankful letter.下面一節( 3月31日,四,武加大,三, 98四)載有Nebuchadnezzer的信所有民族和國家,敘述他的夢想,一個強大的樹砍掉在上帝的投標,其解釋的丹尼爾,連同其履行的形式,七年瘋狂而遭受的國王,回收率由這是為紀念他的感謝函。 The fifth chapter (Heb. Bible, v-vi, 1) describes Balthasar's profane banquet, the mysterious handwriting on the wall, Daniel's interpretation of that writing, and the overthrow, on that same night, of Balthasar's kingdom.第五章( Heb.聖經,第五和第六部分, 1 )描述巴爾塔薩的褻瀆宴會,神秘的手寫在牆上,丹尼爾解釋說,寫作,和推翻,在當天晚上,在巴爾塔薩的王國。 In the sixth chapter Daniel is represented as the object of the special favour of Darius the Mede, and also of the persistent jealousy of the other officers of the Crown, who finally succeed in having him thrown into the lions' den, because of his faithfulness in praying to God three times a day; upon Daniel's miraculous preservation, Darius decrees that all in his kingdom should "dread and fear the God of Daniel".在第六章丹尼爾為代表的對象特別贊成大流士的Mede的,也是長期存在的嫉妒的其他成員冠,誰最終成功地讓他扔進獅子洞穴,因為他的忠誠在向上帝祈禱,每天三次;時丹尼爾的奇蹟般的保存,大流士的法令,所有在他的英國應“害怕和恐懼的上帝丹尼爾” 。

The second main part of the book in the Hebrew Bible (vii-xii) is taken up with four visions which Daniel describes in the first person.第二個主要部分圖書在希伯來文聖經(七至十二章)採取了四個願景描述了這丹尼爾的第一人。 The first of these visions (ch. vii) is referred to the first year of Balthasar's reign, and offers a close parallel to the dream set forth and explained in the second chapter of the book.其中第一個願景(章七)被稱為第一年巴爾塔薩的統治地位,並提供了一個接近平行的夢想規定,並解釋在第二章的書。 The nightly vision was of four several beasts coming out of the sea, and symbolical of the Gentile powers judged in due time by "the Ancient of days", and finally replaced by the universal and everlasting Messianic kingdom. Like the first, the second vision (ch. viii) is ascribed to the reign of Balthasar, and represents worldly powers under the figure of animals.晚間視力四個幾個野獸出來的大海,象徵權力的詹蒂萊判斷在適當的時候以“古老的天” ,並最終取代了普遍和永恆的彌賽亞王國。像第一,第二的遠見(第八章)是為其統治巴爾塔薩,代表世俗權力的數字動物。 Daniel sees a ram with two horns (the Medes and the Persians) pushing victoriously towards the west, north and south, until it is struck by a he-goat (the Greeks) with a great horn (Alexander) between its eyes.丹尼爾認為,內存有兩個角(在瑪代和波斯人)推動勝利走向西部,北部和南部,直至它擊中了他山羊(希臘) ,以大非洲之角(亞歷山大)之間的眼睛。 This great horn is soon broken in its turn, and gives place to four others (the Greek kingdoms of Egypt, Syria, Macedonia, and Thrace), from one of which grows out a "little horn", namely Antiochus Epiphanes.這個偉大的號角即將打破反過來,並給出以4人(希臘王國埃及,敘利亞,馬其頓和色雷斯) ,從其中一個成長的“小喇叭” ,即安提阿哥伊皮法尼斯。 This prince is not, indeed, named by the Angel Gabriel, who explains the vision to Daniel, but is clearly designated by the description of the doings of the "little horn" against the host of heaven and its prince (God), desecrating "the sanctuary", interrupting the daily sacrifice for about three years and a half, and finally "broken without hand".這不是王子,事實上,命名的天使加布里埃爾,誰解釋了視野,丹尼爾,但顯然是指定的說明所作所為的“小喇叭”對東道國的天堂和王子(神) ,褻瀆“聖殿“ ,每天犧牲中斷了約3年半,終於”破無手“ 。

The next chapter contains the prophecy of the seventy weeks, which is referred to the first year of Darius, the son of Assuerus.下一章載有預言的七〇個星期,這是指的第一年大流士的兒子Assuerus 。 As Daniel was supplicating God for the fulfilment of His promises of mercy in Jeremiah, xxix, 10 sq., or xxv, 11, he was favoured with the vision of the Angel Gabriel.正如丹尼爾是懇求上帝為實現自己的諾言憐憫在耶利米,第29屆, 10平方米,或25日, 11日,他是贊成的遠見天使加布里埃爾。 The heavenly messenger explained to him how the seventy years of desolation foretold by Jeremiah should be understood.天上的使者向他解釋如何七十年的荒涼預言的耶利米應該理解。 They are seventy weeks of years, falling into three periods of seven, sixty-two, and one weeks of years, respectively.他們七○週來,落入三個時期的7 , 62 ,和一周的年。 The first period one of seven weeks, or forty-nine years, will extend from the going forth of "the word" for the rebuilding of Jerusalem to "an anointed one, a prince".第一個時期之一七週,或四十九年,將擴大從去提出的“改為”重建耶路撒冷“之一的受膏者,一個王子” 。 During the second, of sixty-two weeks or four hundred and thirty-four years, the Holy City will be built, though "in straitness of times".在第二,對六十二個星期或四三四年,聖城將建立,但“在狹窄的時代” 。 At the end of this period "an anointed one" will be cut off, and the people of a prince who shall come will "destroy" the city and the sanctuary, he will make a firm covenant with many for one week (or seven years), and during a half of this week he will cause sacrifice and oblation to cease and the abomination of desolation to be set up, until he meets with his fate.在這一時期結束時“一個受膏者一個”將被切斷,和人民的王子誰應是將“摧毀”城市和庇護,他也將成為一名堅定的盟約有許多的一周(或七年) ,並在這個星期的一半,他會造成的犧牲和奉獻,停止和憎惡的荒涼即將成立,直到他會見他的命運。 The last vision, ascribed to the third year of Cyrus, is recorded in chapters x-xii.在過去的遠見,歸因於第三年居魯士,是記錄在了第十章至第十二章。 Its opening part (x-xi, 1) gives a description of the vision with a reference to Media, Persia, and Greece.其開幕式的一部分(十,十一, 1 )描述的理想的參考媒體,波斯,希臘。 The second part (xi) announces many events connected with four Persian kings, with Alexander and his successors and more particularly with the deeds of a king of the North, ie Antiochus Epiphanes, against Egypt, the Jews, the Temple, etc., until he should come to an end.第二部分(十一)宣布許多活動與四個波斯國王,亞歷山大和他的繼任者,尤其是與事蹟國王北,即安提阿哥伊皮法尼斯,對埃及,猶太人,寺等,直到他應該結束。 The conclusion of the vision (xii) declares how Michael (the guardian angel of Israel) will deliver the people.締結的遠景(十二)宣布如何邁克爾(守護天使以色列)將人民。 Mention is made of a resurrection of the dead, followed by rewards and punishments.提到了,死人復活,其次是獎懲。 For 1290 days, or about three and one half years, the daily sacrifice will cease and the abomination of desolation will be set up.為一千二百九十天,或約3個半月裡,每天犧牲將停止和憎惡的荒涼將成立。 Blessed is he who continues steadfast till 1335 days.他是誰有福繼續堅定到1335天。

(2) Object and Unity ( 2 )對象和統一

From these contents it readily appears that the Book of Daniel has not for its object to give a summary historical account of the period of the Babylonian Exile, or of the life of Daniel himself, since both its parts profess to give only a few isolated facts connected with either the Exile or the Prophet's life. From the same contents it can also be readily seen that the object of that sacred writing is not to record in substance prophetical addresses similar to those which make up the works ascribed to distinct prophets in the Old Testament literature.從這些內容隨時似乎但以理書沒有為目標,使總結歷史到巴比倫時期的流放,或生活的丹尼爾本人,因為這兩個部分信奉使只有少數幾個孤立的事實與無論是流亡或先知的生命。從同樣的內容也可以隨時看到的對象,這種神聖的寫作不是為了創紀錄的實質預言地址類似於彌補工程歸因於不同的先知老聖經文學。 In respect to both matter and form, the contents of the Prophecy of Daniel are of a peculiar kind which has no exact parallel in the Bible, except in the Apocalypse of St. John.在這兩方面的問題和形式,內容的預言丹尼爾是一個特殊的種類有沒有確切的平行的聖經,但在聖約翰的啟示。 In Daniel, as in this last book of the Bible, one is in presence of contents whose general purpose is undoubtedly to comfort God's people under the ordeal of a cruel persecution, chiefly by means of symbolical visions bearing on "the time of the end".在丹尼爾,因為在這最後一本書中的聖經,一個是在存在的內容,其目的無疑是一般安慰上帝的折磨下的人民的殘酷迫害,主要是象徵性的理想手段,事關“的時候,結束” 。 This is the obvious purpose of the four visions recorded in the second part of the Book of Daniel (chaps. vii-xii), and also of Nebuchadnezzer's dream as given and explained in the second chapter of the first part of that inspired writing: the persecution therein in view is that of Antiochus Epiphanes, and the Jews are to be comforted by the assured prospect both of the fate that awaits their oppressor and of the setting up of God's universal and eternal kingdom.這是顯而易見的目的,這四個設想記錄在第二部分的但以理書(第一章第七至十二章) ,也是Nebuchadnezzer的夢想給出並解釋在第二章的第一部分激勵寫作:在有鑑於迫害是安提阿哥伊皮法尼斯,和猶太人要安慰前景的保證雙方的命運,等待他們的壓迫者和建立上帝的普遍和永恆的王國。 Nor have the narratives in chapters iii-vi a different general purpose: in each and in all of them the generous and constant servants of the true God -- Daniel and his fellow captives -- triumph in the end, while their oppressors, however mighty or numerous, are ultimately punished or made to acknowledge and promote the glory of the God of Israel.也沒有說明在第三章第六不同一般用途:在每一個和所有的慷慨和不斷公務員的真正的上帝-丹尼爾和他的同事俘虜-勝利結束,而他們的壓迫者,但是強大的或多次,最終受到懲罰或作出承認和促進榮耀上帝以色列。 This apocalyptic object of the Book of Daniel is admitted by most scholars of the present day, and is in harmony with the place assigned to that sacred writing in the Hebrew Bible, where it appears not among "the Prophets", or second great division of the original text, but among "the Writings", or third main division of that text.這世界末日對象但以理書是大多數學者所承認的當今,是在和諧與地方分配到這一神聖寫在希伯來文聖經,在那裡,似乎不屬於“先知” ,或第二大司原來的案文,但在“寫作” ,或第三個主要司的文字。

As apocalyptic writings usually bear the impress of compilation, one might naturally be tempted to regard the Book of Daniel -- whose apocalyptic character has just been described -- as a compilatory work.隨著世界末日的著作通常承擔印象彙編,人們可能會自然受到誘惑把但以理書-世界末日的性質,其剛剛被形容-作為一個compilatory工作。 In fact, many scholars of the last century -- some of whom were Catholic -- have set forth positive grounds to prove that the author of the book has actually put together such documents as could make for his general purpose.事實上,許多學者在上個世紀-其中有些人天主教-提出了積極的理由證明本書的作者實際上已經把這樣的文件可以使他的一般用途。 At the present day, however, the opposite view, which maintains the literary unity of the Prophecy of Daniel, is practically universal.目前一天,不過,持相反意見,該堅持的文學統一的預言丹尼爾,幾乎是普遍的。 It is felt that the uniform plan of the book, the studied arrangement of its subject-matter, the strong similarity in language of its two main parts, etc. are arguments which tell very powerfully in favour of the latter position.有人認為,統一的計劃書中,研究安排其標的物,強烈的相似性語言的兩個主要部分,等論點告訴非常有力有利於後者的立場。

(3) Authorship and Date of Composition ( 3 )作者和日期的組成

Once it is admitted that the Book of Daniel is the work of one single author, there naturally arises the important question: Is this sole writer the Prophet Daniel who composed the work during the Exile (586-536 BC), or, on the contrary, some author, now unknown, who wrote this inspired book at a later date, which can still be made out?一旦承認,但以理書的工作是一個單一的作者,有自然產生的重要問題:這是唯一的作家丹尼爾誰先知的工作組成的流亡期間( 586-536年) ,或者相反有些作者,現在不得而知,誰寫了這個靈感書在稍後的日期,這仍然可以做的? The traditional view, in vigour chiefly among Catholics, is to the effect that the whole work, as found in the Hebrew Bible, should be directly referred to Daniel, whose name it bears.傳統的觀點,在天主教徒之間的活力,主要是影響整個工作,發現在希伯來文聖經,應當直接提到丹尼爾,他的名字值得。 It admits, indeed, that numerous alterations have been introduced into the primitive text of the book in the course of ages.它承認,實際上,這已被無數改建引入原始文字的書籍的過程中年齡。 It maintains, nevertheless, that both the narratives (chaps. i-vi) wherein Daniel seems to be described by some one else as acting as recorded, and the symbolic visions (chaps. vii-xiu) wherein he describes himself as favoured with heavenly revelations, were written, not simply by an author who was contemporary with that prophet and lived in Babylon in the sixth century BC, but by Daniel himself.保持,但是,雙方的說明(第一至六) ,其中丹尼爾似乎是所描述的一些人充當記錄,並象徵性的看法(第七秀) ,其中,他形容自己贊成與天堂揭露,寫,而不是僅僅由作者誰是當代與先知和住在巴比倫在公元前6世紀,但丹尼爾本人。 Such difference in the use of persons is regarded as arising naturally from the respective contents of the two parts of the book: Daniel employed the third person in recording events, for the event is its own witness; and the first person in relating prophetical visions, for such communications from above need the personal attestation of those to whom they are imparted.這種差異的人使用被看作是自然產生各自的內容分為兩部分的書籍:丹尼爾僱用第三人在錄音的事件,該事件是它自己的證人;和的第一人在有關預言的看法,對於此類通信需要從上面的個人認證的那些人他們傳授。 Over against this time-honoured position which ascribes to Daniel the authorship of the book which bears his name, and admits 570-536 BC as its date of composition, stands a comparatively recent theory which has been widely accepted by contemporary scholars.在對這一歷史悠久的立場賦予丹尼爾作者的書,他的名字命名,並承認其公元前570-536日期組成,林分較近期的理論已被廣泛接受的當代學者。 Chiefly on the basis of historical and linguistic grounds, this rival theory refers the origin of the Book of Daniel, in its present form, to a later writer and period.主要的基礎上,歷史和語言的理由,這一理論是指競爭對手的起源,但以理書,以其目前的形式,到以後的作家和期限。 It regards that apocalyptic writing as the work of an unknown author who composed it during the period of the Machabees, and more precisely in the time of Antiochus IV, Epiphanes (175-164 BC).它認為這是世界末日的書面工作的一個未知的作者是誰組成期間Machabees ,並更準確地在規定的時間內的安提阿哥四,伊皮法尼斯( 175-164年) 。

The following are the extrinsic testimonies which conservative scholars usually and confidently set forth as proving that the Book of Daniel must be referred to the well-known Prophet of that name and consequently to a much earlier date than that advocated by their opponents.以下是外在的證詞而保守的學者通常和自信所規定的證明但以理書必須提到眾所周知的先知的名字,因此,以更早的日期比他們的對手所倡導的。 Christian tradition, both in the East and in the West, has been practically unanimous from Christ's time to the present day in admitting the genuineness of the Book of Daniel.基督教傳統,無論是在東方和西方,已幾乎一致從基督的時間,目前每天接納的真實性的但以理書。 Its testimony is chiefly based on Matthew, xxiv, 15: "When therefore you shall see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place: he that readeth let him understand", in which passage Christ treats Daniel's visions as true oracles, and expressly names that Prophet as their writer.其證詞主要是基於馬修, 24 , 15 : “當你因此應看到令人深惡痛絕的荒涼,這是談到丹尼爾先知,站在神聖的地方:他說, readeth讓他了解” ,其中通過基督對待丹尼爾的看法作為真正的神諭,並明確表示名稱先知作為作家。 In so doing, it is argued, Christ endorsed and confirmed by His authority the view which was then received among the Jews, and which regarded Daniel as the author of the book which bears his name.在這樣做時,有人認為,基督贊同,並證實了他的權威認為當時收到的猶太人,並把丹尼爾作為本書的作者是他的名字命名。 Jewish tradition, both during and before Christ's time, bears also distinct witness to the genuineness of the Prophecy of Daniel.猶太傳統和戰爭期間,公元前的時間,也承擔不同的證人的真實性的預言丹尼爾。 In his "Antiquities of the Jews" (Bk. XI, ch. viii, 5), the learned Jewish priest and Pharisee, Josephus (about AD 40-100), writes: "When the Book of Daniel was shown to Alexander the Great (d. 323 BC), wherein Daniel declared that one of the Greeks should destroy the empire of the Persians, he supposed that himself was the person intended".在他的“古物的猶太人” ( Bk.第十一章。八, 5 ) ,教訓猶太牧師和法利賽人,約瑟夫(約公元40-100 ) ,寫道: “當但以理書被證明亞歷山大大帝( 4 323年) ,其中丹尼爾宣布,一名希臘人應該摧毀帝國的波斯人,他以為自己是人的打算。 “ Before the Christian Era the First Book of the Machabees (written very early in the first century BC) shows acquaintance with the Septuagint version of the Prophecy of Daniel (cf. 1 Maccabees 1:54, with Daniel 9:27, 1 Maccabees 2:59, 60 with Daniel 3:6), whence it is inferred基督教時代之前的第一本書的Machabees (寫得很早在公元前一世紀)顯示熟人與七十版本的預言丹尼爾(參見1馬加比1時54分,丹尼爾9時27分, 1馬加比2 : 59 , 60與Daniel 3點06分) ,何處是推斷

that at that date the Book of Daniel must have been for some considerable time rendered into Greek, and在該日期但以理書必須已為相當長的一段時間使成希臘文,並

that its composition must have preceded this translation by some considerable time more, so that its origin under Antiochus Epiphanes is hardly probable.其組成必須先翻譯的相當長的一段時間更多,所以,它的起源根據安提阿哥伊皮法尼斯幾乎可能。

Again, the Sibylline Oracles (Bk. III, verses 388 sqq.), supposed to have been written about 170 BC, contain an allusion to Antiochus IV, and to the ten horns of Dan., vii, 7, 24, and therefore point to an earlier date than that which is proposed by the advocates of the recent theory.同樣, Sibylline甲骨文( Bk.三,經文388 sqq 。 ) ,假定已經書面約170公元前包含一個針對安提阿哥四,和10角丹。 ,七, 7 , 24 ,因此點到一個較早的日期,而不是建議的倡導者最近理論。 More particularly still, the Septuagint translation of the Pentateuch, made about 285 BC, exhibits in Deut., xxxii, 8, a doctrine of guardian angels which it has apparently borrowed from the Book of Daniel, and thus tends to prove the existence of that inspired writing long before the time of Antiochus Epiphanes. Finally, according to Josephus (Contra Apion, VIII), the Old Testament canon of the Jews of Palestine, which has always included Daniel among "the Writings", was closed by Esdras (middle of the fifth century BC), that is to say, at a date so near the composition of the book that its genuineness could then be easily ascertained, and would naturally be the reason for the insertion of the work into the Palestinian Canon.尤其是,譯本翻譯摩西五,約285年,展品Deut 。 ,三十二,第8 ,一種理論的守護神,它顯然是借用但以理書,因此往往證明存在的啟發寫作之前很久的時間安提阿哥伊皮法尼斯。最後,根據約瑟夫(康特拉阿皮翁,八) ,舊約佳能猶太人巴勒斯坦一向包括丹尼爾在“寫作” ,被關閉的埃斯德拉斯(中公元前五世紀) ,這就是說,在附近的一個日期,以便組成的書,其真實性就可以很容易確定,將自然的原因,加上工作納入巴勒斯坦佳能。

To strengthen the inference drawn from these external testimonies, conservative scholars appeal to the following direct and indirect intrinsic grounds. Throughout the second part of his book Daniel speaks in the first person and thereby gives himself implicitly as the writer of chapters vii-xii.加強推理得出這些外部的證詞,保守學者呼籲以下直接和間接的內在理由。整個第二部分丹尼爾談到他的著作中的第一人,從而使自己隱含的作者第七章至第十二章。 Even more, in the words: "Then he [Daniel] wrote the dream and told the sum of the matters", we have a statement which ascribes expressly to him the writing of the first vision (chap. vii) and, implicitly, that of the subsequent visions, which are indissolubly bound up with the opening one.更有什者,在的話: “然後,他[丹尼爾]寫的夢想,並告訴之事項” ,我們有一個聲明,賦予明確的書面形式向他的第一視覺(第七章) ,並含蓄地說,隨後的看法,這是不可分割的約束與開放的。 Now, if the visions described in the second part of the book were recorded by Daniel himself, the same thing must be admitted in regard to narratives which make up the first part of the book (chaps. i-vi), because of the acknowledged unity of the work.現在,如果設想中所描述的第二部分,這本書記錄了丹尼爾本人,同樣的事情必須承認在這方面作出了說明的第一部分,這本書(第一至六) ,由於承認團結的工作。 And in this way direct intrinsic evidence is considered as making for the Danielic authorship. The indirect intrinsic grounds point in the same direction, inasmuch as they tend to show that the author of the Book of Daniel was並以這種方式固有的直接證據被視為決策的Danielic作者。間接的內在理由指向的方向是一致的,因為它們往往表明,作者的但以理書是

a resident in Babylon居住在巴比倫

one who wrote in the period to which the Prophet Daniel belonged, and一個誰寫的期丹尼爾屬於先知,和

one who is best identified with that Prophet himself.一個是誰最確定與先知本人。

The first of these positions, it is said, is borne out by the close acquaintance which the author evinces in the historical portion of the work (chaps. i-vi) with the manners, customs, history, religion, etc. of the Babylonians the minute details he refers to, the local colouring of his descriptions, his exact references to facts, are such as only a resident in Babylon could be fairly supposed to possess.其中第一個位置,這是說,證實了密切熟人表現出了作者的歷史部分的工作(第一至六)與禮儀,風俗,歷史,宗教等,巴比倫人在微小的細節,他指,當地的染色他說明,他的具體提到的事實,是如只有居住在巴比倫可以相當理應擁有。 It is likewise borne out by a comparison of the form of Daniel's prophecies in chapters vii-xii with the general surroundings of one living in Babylon and with the Babylonian monuments in particular; the imagery of Daniel's vision in the seventh chapter, for instance, is nearly the same as that found on monuments in the ruins of Ninive; and in chapters viii, 2 (Heb. text), and x, 4, the river banks are most appropriately given as the scenes of Daniel's visions.同樣證明了比較的形式,丹尼爾的預言了第七章至第十二章的一般環境中的一個住在巴比倫和巴比倫古蹟特別;意象丹尼爾的設想在第七章舉例來說,幾乎一樣,在發現的古蹟遺址Ninive ;和第八章,第2 ( Heb.文字) ,和X , 4 ,河岸是最適當的方式給予的場面丹尼爾的看法。 While thus very familiar with Babylonia, the author of the Book of Daniel betrays no such special knowledge of Persia and Greece as would be natural to expect if, instead of living in the sixth century BC, he had been a contemporary of Antiochus Epiphanes.雖然非常熟悉,因此,東風,作者的但以理書背叛沒有這種特殊的知識,波斯和希臘也將是很自然的期望,如果不是生活在公元前6世紀,他是一個當代的安提阿哥伊皮法尼斯。

This absence of distinct knowledge of the times subsequent to the Babylonian period has sometimes been urged to prove the second position: that the writer belonged to that period, and to no other.這種缺乏獨特的知識時代以後的巴比倫時期有時被要求證明第二的位置是:該作家屬於此期間,並沒有其他的。 More often, however, and more strongly, the linguistic features of the Book of Daniel have been brought forth to establish that second position.更經常地,然而,和更強烈的語言特點但以理書已經提出了建立第二的位置。 It has been affirmed, on the one hand, that the Hebrew of Daniel with its numerous Aramaisms, bears a close affinity to that of Ezechiel, and is therefore that of the period of the Exile; and, on the other hand, that the Aramaic portions of Daniel (ii, 4-vii) are in wonderful agreement with those of Esdras, while they are distinguished by many Hebrew idioms from the language of the earliest Aramaic Paraphrases of the Old Testament.它證實了,一方面,希伯萊的丹尼爾與眾多Aramaisms ,承擔著密切關係,與Ezechiel ,因此,在流亡期間,以及在另一方面,該阿拉姆部分丹尼爾(二, 4至七)有美好的協議與埃斯德拉斯,而他們的特點是許多希伯來成語的語言從最早的阿拉姆語釋義舊約。 In particular, the easy transition from the Hebrew to the Aramaic (ii, 4), and the reverse (viii, 1 sqq.), is explicable, we are told, only on the supposition that the writer and the readers of the book were equally familiar with both; this free handling of both languages suits not the Machabean age but that of Daniel, or of the Exile, in which both tongues were naturally in equal use.特別是,很容易過渡到希伯來語的阿拉姆( 2 , 4 ) ,和反向(八, 1 sqq 。 )是解釋,我們被告知,只有在假定的作家和讀者的書是同樣熟悉;這個自由處理這兩種語言適合年齡不是Machabean ,但丹尼爾,或流放,其中兩個舌頭自然的平等使用。 The intrinsic grounds making for the last position (that the author of the Book of Daniel is best identified with the Prophet of that name), may be summed up in this simple statement: while no other seer during the Babylonian Exile has been, and indeed can be, named as the probable recorder of the visions described in that inspired writing, Daniel, owing to his position at the court of Babylon, to his initiation into the wisdom of the Chaldees, and to the problem of his calling as God had shown it to him, was eminently fitted at that time for writing the prophecies which had been imparted to him for the comfort of the Jews of his time and of subsequent ages.決策的內在理由,在過去的立場(即作者的但以理書最好確定先知的名字) ,可以概括在這個簡單的聲明:雖然沒有其他先知在巴比倫放逐了,而且確實可以,命名為可能錄音機的願景中所描述的啟發寫作,丹尼爾,由於他的位置上法院巴比倫,他開始到智慧的查爾德斯,和對這個問題,他要求作為上帝表明它給他,是非常適合在那個時候寫的預言已經傳授給他舒適的猶太人,他當時和以後的年齡。

Scholars who have examined this evidence, closely and without bias, have concluded that rationalistic critics are decidedly wrong in denying totally the historical character of the Book of Daniel.學者誰審查了這方面的證據,密切和不帶偏見,得出結論認為,理性的批評是錯誤的斷然否認完全的歷史特徵但以理書。 At the same time, many among them still question the absolute cogency of the extrinsic and intrinsic grounds set forth to prove the Danielic authorship.與此同時,它們之間仍有許多問題絕對中肯的外在和內在的理由來證明所列的Danielic作者。 These latter scholars rightly reject as untrue the statement of Josephus, which refers the close of the Old Testament canon to the time of Esdras; and in the well-known bias of the same Jewish historian for magnifying whatever concerns his nation they have a valid reason for doubting his assertion that the prophecies of Daniel were shown to Alexander the Great when this prince passed through Palestine.這些學者正確後者拒絕與事實不符的聲明約瑟夫,這是指的密切舊約佳能的時間埃斯德拉斯;和眾所周知的偏見同猶太歷史學家關注的放大鏡無論他的國家有正當的理由懷疑他的斷言,即預言丹尼爾均表現亞歷山大大帝當這個王子通過巴勒斯坦。 The alleged reference to Daniel's expressions in the Septuagint version of Deuteronomy they easily explain as a later gloss, and the actual acquaintance of the First Book of the Machabees with the Prophecy of Daniel they naturally regard as compatible with the non-Danielic authorship, and indeed with the composition of the Book of Daniel in the time of Antiochus IV.據稱提到丹尼爾的表現形式在七十版本申命記他們很容易解釋作為後來光澤,與實際相識的第一本書的Machabees的預言丹尼爾自然視為符合非Danielic作者,而且確實同組成的但以理書時代的安提阿哥四。 As regards the last external testimony in favour of the genuineness of that sacred writing, viz.至於最後的證詞有利於外部的真實性,這種神聖的寫作,即。 Christ's words concerning Daniel and his prophecy, these same scholars think that, without going against the reverence due to Christ's Person, and the credence due His words, they have a right not to consider the passage appealed to in Matt., xxiv, 15, as absolutely conclusive: Jesus does not say explicitly that Daniel wrote the prophecies that bear his name to infer this from His words is to assume something which may well be questioned, viz.基督的話關於丹尼爾和他的預言,這些相同的學者認為,不必對崇敬由於基督的人,並相信由於他的話來說,他們有權不考慮通過呼籲在馬特。 , 24 , 15 ,絕對結論:耶穌沒有說明確規定,丹尼爾寫道承擔的預言說,他的名字推斷這從他的話是要承擔的東西很可能會受到質疑,即。 that in referring to the contents of a book of the Bible, He necessarily confirmed the traditional view of His day concerning authorship; in point of fact, many scholars whose belief in Christ's truthfulneess and Divinity is beyond question -- such Catholics, for instance, as Father Souciet, SJ, Bishop Hanneberg, Francois Lenormant, and others -- have thought that Christ's reference to Daniel in Matt., xxiv 15, does not bear out the Danielic authorship as it is claimed by conservative scholars chiefly on the basis of His words.在提到的內容,一本聖經,他一定證實傳統鑑於他每天關於著作權;事實上,許多學者的信仰基督的truthfulneess和神是毫無疑問的-例如天主教徒,例如,作為父親Souciet神父,主教Hanneberg ,弗朗索瓦Lenormant ,和其他人-都認為,基督的參考丹尼爾在馬特。 , 24 15 ,並不承擔了Danielic因為它是作者聲稱的保守學者主要根據他的話。

Having thus shown, to their own satisfaction, the inconclusive character of the external evidence, or mainstay in favour of the traditional view, the opponents of the Danielic authorship endeavour to prove that internal evidence points decisively to the late origin which they ascribe to the Book of Daniel.在就此表明,自己滿意的結論性質的外部證據,或有利於主體的傳統觀點,反對者的Danielic作者努力證明,內部證據表明果斷已故起源賦予他們的圖書丹尼爾。 Briefly stated, the following are their principal arguments:簡要地說,以下是他們的主要論點:

As it is now found in the Hebrew Bible, the Book of Daniel contains historical references which tend to prove that its author is not an eyewitness of the events alluded to, as would be the case if he were the Prophet Daniel.因為它是目前發現在希伯來文聖經,但以理書包含歷史參考資料往往證明,它的作者不是一個見證人提到的事件,如將此案如果他的先知丹尼爾。 Had this author lived during the Exile, it is argued, he would not have stated that "in the third year of the reign of Joakim, king of Juda, Nebuchadnezzer, king of Babylon, came to Jerusalem and besieged it" (Dan., i, 1), since this conflicts with Jeremiah, xxxvi, 9, 29.在此作者的流亡生活期間,有人認為,他就不會說, “在第三年的統治Joakim國王猶大, Nebuchadnezzer ,巴比倫國王,來到耶路撒冷和被圍困它” ( Dan. ,一, 1 ) ,因為這一衝突耶利米, 36 , 9 , 29 。

He would not have repeatedly used the word "Chaldeans" as the name of a learned caste, this sense being foreign to the Assyro-Babylonian language, and of an origin later than the Exile; he would not have spoken of Balthasar as "king" (v, 1, 2 3, 5, etc., viii, 1), as the "son of Nebuchadnezzer" (v, 2, 18, etc.), since Balthasar was never king, and neither he nor his father had any blood-relationship to Nebuchadnezzer;他就不會一再使用“迦勒”作為名稱的教訓種姓,這個意義是外國的亞述,巴比倫的語言,一個來源不遲於流亡;他就不會談到巴爾塔薩為“國王” (五, 1 , 2 3 , 5 ,等等,八, 1 ) ,作為“兒子Nebuchadnezzer ” (五, 2 , 18 ,等等) ,因為從來沒有國王巴爾塔薩,並沒有他和他的父親有任何血液關係Nebuchadnezzer ;

he would have avoided the statement that "Darius the Mede succeeded to the kingdom" of Balthasar (v. 31), since there is no room for such a ruler between Nabonahid, Balthasar's father, and Cyrus, the conqueror of Babylon; he could not have spoken of "the Books" (Daniel 9:2-Heb. text), an expression which implies that the prophecies of Jeremiah formed part of a well-known collection of sacred books, which assuredly was not the case in the time of Nebuchadnezzer and Cyrus, etc.他本來可以避免的聲明說: “達賴的Mede成功王國”的巴爾塔薩(五31 ) ,因為沒有空間,這樣的統治者之間Nabonahid ,巴爾塔薩的父親,和賽勒斯,征服者巴比倫;他不能談到“圖書” (丹尼爾9時02分,河北。案文) ,表示這意味著預言耶利米的組成部分,一個眾所周知的收集神聖的書籍,這肯定不是這樣的時間Nebuchadnezzer和賽勒斯等

The linguistic features of the book, as it exists in the Hebrew Bible, point also, it is said, to a date later than that of Daniel: its Hebrew is of the distinctly late type which followed Nehemias' time; in both its Hebrew and its Aramaic portions there are Persian words and at least three Greek words, which of course should be referred to a period later than the Babylonian Exile.的語言特徵的書籍,因為它存在於希伯來文聖經,指向也有人說,到後來的日期比丹尼爾:其希伯來文是已故的明顯類型隨後Nehemias的時間;在其希伯來文和其阿拉姆部分有波斯的話,至少有3名希的話,這當然應該提到一個時期不遲於巴比倫流亡。

Not satisfied with the merely negative inference that the Book of Daniel was not composed during the Captivity, the opponents of the Danielic authorship strive to reach a positive conclusion as to the date of its origin.不滿意只是消極推理的但以理書沒有組成圈養期間,反對者的Danielic作者爭取達成一個積極的結論日期的起源。 For this purpose, they examine the contents of that inspired writing, and they think that by viewing both its parts in the light of history, they are led to refer definitely its composition to the time of Antiochus Epiphanes.為此,他們研究的內容,啟發寫作,他們認為,通過查看其部分根據歷史,它們是導致其組成是指一定的時間安提阿哥伊皮法尼斯。 It can be readily seen, we are told, that the interest of the visions which make up the second part of Daniel culminates in the relations subsisting between the Jews and Antiochus.它可以非常容易地看到,我們被告知,該利益的願景構成的第二部分中的丹尼爾達到高潮之間關係存續的猶太人和安提阿哥。 It is this prince who manifestly is the subject of Dan.這就是王子顯然是誰的問題丹。 viii, 9-13, 23-25, and who is very probably "the little horn" spoken of in Dan., vii, 8, 20, 21, 25, while events of his reign are apparently described in Dan., ix, 25-27, and undoubtedly so in xi, 21-45; xii, 6, 7, 10-12.八, 9月13日, 23日至25日,是誰很可能“小喇叭”談到中丹。 ,七, 8 , 20 , 21 , 25 ,而事件顯然是他的統治中所描述丹。 ,九, 25日至27日,無疑是在十一, 21-45 ;十二, 6 , 7 , 10月12日。 Whoever bears this in mind, it is argued, is led by the analogy of Scripture to admit that the book belongs to the period of Antiochus.誰承擔這一點,有人認為,是由類比聖經承認,這本書屬於時期安提阿哥。 The rule is that "even when the prophets of the Old Testament deliver a Divine message for far distant days, they have in view the needs of the people of their own day. They rebuke their sins, they comfort their sorrows, they strengthen their hopes, they banish their fears. But of all this there is no trace in Daniel, if the book was written in the time of Cyrus. Its message is avowedly for the time of the end, for the period of Antiochus and the Machabees".該規則是, “即使先知舊約提供一個神聖的訊息遙遠的日子,他們已經考慮到人民的需要自己的一天。他們指責他們的罪孽,他們安慰他們的喜怒哀樂,他們希望加強他們消除他們的恐懼。但是,這一切沒有任何痕跡的丹尼爾,如果這本書是寫在規定的時間內居魯士。及其信息是公然的時間結束,期間的安提阿哥和Machabees “ 。 And this inference is confirmed by the fact that the narratives told in the first part, when studied in reference to the events of Antiochus's reign are found to impart lessons especially suited to the Jews of that period.這推理證實了這一事實,說明對第一部分中,當研究參考的事件安提阿哥的統治地位被發現傳授經驗尤其適合對猶太人的這一時期。 The question of eating meat (Dan., i. 8 sqq.) was at that time a test of faith (cf. 1 Maccabees 1:65 sq.; 2 Maccabees 6:18 sqq.; 7).問題吃肉( Dan.島8 sqq 。 )當時測試的信念(參見1馬加比1:65平方米; 2馬加比6:18 sqq 。 ; 7 ) 。 The lessons of the fiery furnace and the lions' den (Dan., iii vi) were most appropriate in the time of the Machabees when the Jews were ordered on the pain of death to worship foreign deities (cf. I Mach. i, 43-54).的教訓火爐和獅子'旦( Dan. ,三六)是最合適的時間Machabees當猶太人被下令對疼痛的死亡崇拜外國神(參見我馬赫。一, 43 -54 ) 。 The accounts of the humbling of Nebuchadnezzer (Dan., iv) and the fate of Balthasar (Dan., v) were also particularly calculated to comfort the Jews so cruelly oppressed by Antiochus and his officers.帳目的卑微的Nebuchadnezzer ( Dan. , iv )和命運的巴爾塔薩( Dan. ,五)還特別計算安慰猶太人殘酷壓迫的安提阿哥和他的警官。 Such a view of the date of the Book of Daniel is in harmony with the apocalyptic character of the whole work, and can be confirmed, it is said, by certain facts in the external history of the book, such for instance as its place among "the Writings" in the Palestinian Canon, the absence of all traces of Daniel's influence upon the post-exilic literature before the Machabean period, etc. Despite the fact that some of these arguments against the Danielic authorship have not yet been fully disproved, Catholic scholars generally abide by the traditional view, although they are not bound to it by any decision of the Church.這種觀點的日期但以理書是在和諧與世界末日性質的整個工作,並可以確認,這是說,對某些事實的外部歷史的書籍,例如例如,中佔有一席之地“寫作”在巴勒斯坦佳能,缺乏所有痕跡丹尼爾的影響後放逐文學前Machabean期等儘管其中一些論點對Danielic作者尚未完全反駁,天主教學者普遍遵守的傳統觀點,雖然他們並不受它的任何決定的教會。

(4) Prophecy of the Seventy Weeks ( 4 )預言的70週

Several sections of the Book of Daniel contain Messianic predictions, the general import of which has been sufficiently pointed out in setting forth the contents and object of that inspired writing.若干章節的但以理書包含彌賽亞預測,一般進口已足夠指出列明的內容和對象的啟發寫作。 One of these predictions, however, claims a further notice, owing to the special interest connected with its contents.其中的一個預測,但是,主張進一步的通知,由於特殊興趣與它的內容。 It is known as the prophecy of the seventy weeks, and is found in an obscure passage (ix, 24-27), of which the following is a literal rendering:這就是所謂的預言的70週,並發現一個不起眼的通道(九, 24日至27日) ,其中以下是文字渲染:

24. 24 。 Seventy weeks [literally heptads] have been decreed upon thy people and thy holy city, to close transgression and to make an end of sins, and to expiate iniquity, and to bring in everlasting righteousness, and to seal vision and prophet and to anoint a most holy [literally: holiness of holinesses]. 70週[字面heptads ]已頒布後,你的人民和你聖城,收侵並提出結束的罪孽,並贖罪不公正,並將在永恆的正義,並蓋章的遠見和先知,並塗油1至聖[字面:聖潔的holinesses ] 。 25. 25 。 Know then and discern: from the going forth of the word to build again Jerusalem until an anointed one, a prince, [there are] seven weeks, and for sixty-two weeks it shall be built again [with] broad place and moat, and that in straitness of times.知道然後和辨別:從會提出這個詞的建立再次耶路撒冷,直到受膏者之一,王子, [有] 7週,並六二個星期應建再次[同]廣泛的地點和護城河,而且,在狹窄的時代。 26. 26 。 And after the sixty-two weeks an anointed one will be cut off and he will have no .後六二個星期一個受膏者一個將被切斷,他將沒有。 . . [Sept. [ 9月 kai ouk estai]; and the people of a prince who shall come will destroy the city and the sanctuary, and the end thereof [will be] in a flood, and until the end [shall be] war, a sentence of desolations.凱旭艾斯泰] ;和人民的王子誰應是將摧毀城市和庇護,和結束時[將]洪水中,直到結束[應]戰爭,判處desolations 。 27. 27 。 He will make a firm covenant with many for a week, and for half a week he shall cause sacrifice and oblation to cease, and instead thereof the abomination that makes desolate, and that until the consummation and that which is determined be poured upon the desolator.他也將成為一名堅定的盟約有許多的一個星期,一個星期的一半,他須安排的犧牲和奉獻停止,而不是為此憎惡,使荒涼的,而且直到圓滿和決心倒入後desolator 。

The difficulty of rendering this passage of the Hebrew text is only surpassed by that of interpreting its contents.的困難,使這一段的希伯來文是唯一超過由該解釋其內容。 Most commentators admit, indeed, that the seventy weeks are weeks of years, which fall into three periods of 7, 62, and 1 weeks of years, respectively, but they are still at variance with regard to both the exact starting point and the precise terminus of the seventy weeks.大多數評論家承認,實際上,這是該70個星期週年,分為三個時期, 7 , 62 ,和1個星期裡,分別,但他們仍然不符合兩個方面的確切出發點和準確總站的七十零個星期。 Most of them, too, regard the prophecy of the seventy weeks as having a Messianic reference, but even all Catholic interpreters do not agree as to the precise nature of this reference.他們多數也認為預言的七十週具有彌賽亞參考,但即使所有天主教口譯不同意至於確切性質這一提法。 Some among them, after Hardouin, SJ, Calmet, OSB, etc., seeing in the contents of the prophecy a typical reference to Christ, in preference to the literal one which has been, and is still, more prevalent in the Church.它們之間的一些後,哈,律政司司長,卡爾梅特,定向刨花板等,看到的內容,一個典型的預言提到基督,而不是字面一個已,並仍然是比較普遍的教會。 Briefly stated, the following are the three principal interpretations which have been given by Dan., ix, 24-27.簡要地說,以下三個主要的解釋已經給予丹。 ,九, 24日至27日。

The first is the ancient view, which may be called traditional, and which maintains that the prophecy of the seventy weeks refers directly to the appearance of Christ in the flesh, His death, His establishment of the New Covenant, and the destruction of Jerusalem by the Romans.第一是古代認為,這可能是所謂的傳統,並堅持認為,預言的七○週直接提到的外觀基督肉身,他去世後,他建立了新約,並破壞耶路撒冷羅馬人。

The second is that of most recent scholars, chiefly non-Catholic, who refer the whole passage directly to the time of Antiochus Epiphanes, with (Christians generally) or without (Rationalists at large) a typical reference to Christ.第二個原因是最近學者,主要非天主教,誰指整個通道直接向時間安提阿哥伊皮法尼斯,與(基督徒一般)或無(理性主義在逃)一個典型的提及基督。

The third is that of some Fathers of the Church and some recent theologians who understand the prophecy in an eschatological sense, as a prediction of the development of the Kingdom of God from the end of the Exile to the fulfilment of that kingdom at Christ's second Advent.三是一些神父的教會和最近的一些神學誰了解預言在末世論意義上說,作為預測的發展上帝從結束流亡實現這一英國在基督的第二次降臨。

(5) Text and Principal Ancient Versions ( 5 )古文字和主要版本

One of the chief reasons of the obscurity which surrounds the interpretation of Dan., ix, 24-27, is found in the imperfect condition in which the original text of the Book of Daniel has come to us.一個主要的原因是周圍地區的默默無聞的解釋丹。 ,九, 24日至27日,被發現在該不完善的條件,其中原文但以理書已經給我們。 Not only in the prophecy of the seventy weeks, but also throughout both its Hebrew (Dan., i-ii, 4; viii-xii) and its Aramaic (ii, 4-vii) sections, that text betrays various defects which it is easier to notice and to point out than to correct.不僅是在預言的七十〇個星期,而且在整個其希伯來語( Dan. ,第一和第二, 4 ;第八至第十二章)和它的阿拉姆( 2 , 4至七)款,這些文字的各種缺陷暴露它更容易的通知,並指出,而不是正確的。 Linguistics, the context, and the ancient translations of Daniel are most of the time insufficient guides towards the sure restoration of the primitive reading.語言學的範圍內,與古代的翻譯丹尼爾的大部分時間不足指南對確保恢復原始讀。 The oldest of these translations is the Greek version known as the Septuagint, whose text has come down to us, not in its original form, but in that given to it by Origen (died about AD 254) for the composition of his Hexapla.歷史最悠久的這些翻譯是希臘版本稱為七十,其案文已下降到我們,而不是在其原來的形式,但在這所賦予奧利(死於約公元254 )的組成,他Hexapla 。 Before this revision by Origen, the text of the Septuagint was regarded as so unreliable, because of its freedom in rendering, and of the alterations which had been introduced into it etc., that, during the second century of our era, it was discarded by the Church, which adopted in its stead the Greek version of Daniel made in that same century by the Jewish proselyte, Theodotion.在此之前修訂的奧利,文字的譯本被視為如此不可靠,因為它的自由的渲染,和改建已引入它等,在第二個世紀,我們的時代,它被丟棄由教會,並通過在其代替希臘版本的丹尼爾在同一世紀的猶太proselyte , Theodotion 。 This version of Theodotion was apparently a skilful revision of the Septuagint by means of the original text, and is the one embodied in the authentic edition of the Septuagint published by Sixtus V in 1587. In Dr. HB Swete's edition of the Septuagint, Origen's revision and Theodotion's version are conveniently printed side by side on opposite pages (vol. III, pp. 498 sqq.). The version of the proto-canonical portions of the Book of Daniel in the Latin Vulgate is St. Jerome's rendering from practically the same Hebrew and Aramaic text as is found in the current Hebrew Bibles.

DEUTERO-CANONICAL PORTIONS DEUTERO正則部分

The Hebrew and Aramaic sections of the Book of Daniel thus far dealt with, are the only ones found in the Hebrew Bible and recognized by Protestants as sacred and canonical.希伯來文和阿拉姆章節但以理書迄今為止處理,是唯一發現在希伯來文聖經和承認新教徒是神聖和規範。 But besides those sections, the Vulgate, the Greek translations of Daniel (Septuagint and Theodotion) together with other ancient and modern versions, contain three important portions, which are deuterocanonical.但是,除了那些部分,拉丁文聖經,希臘翻譯丹尼爾(七十和Theodotion )連同其他古代和現代的版本,包含了三個重要的部分,這是deuterocanonical 。 These are:這些國家是:

the Prayer of Azarias and the Song of the Three Children, usual}y inserted in the third chapter between the twenty-third and the twenty-fourth verses;的禱告阿扎里亞斯魯和宋的三個孩子,通常) Ÿ插入第三章之間的第二十三和第二十四詩句;

the history of Susanna, found as ch.歷史上的蘇珊娜,發現膽固醇。 xiii, at the end of the book;十三,年底的這本書;

the history of the destruction of Bel and the dragon, terminating the book as ch.歷史上的破壞貝爾與龍,終止的圖書總。 xiv.十四。

The first of these fragments (Dan., iii, 24-90) consists of a prayer in which Azarias, standing in the midst of the furnace, asks that God may deliver him and his companions, Ananias and Misael, and put their enemies to shame (verses 24-45); a brief notice of the fact that the Angel of the Lord saved the Three Children from all harm, whereas the flame consumed the Chaldeans above the furnace (46-50); and a doxology (52-56) leading on to the hymn familiarly known as the "Benedicite" (57-90).其中第一個片段( Dan. ,三, 24-90 )由一個祈禱的阿扎里亞斯魯,站在中間的火爐,要求上帝可以提供他和他的同伴,阿納尼亞斯和米薩埃爾,並把他們的敵人羞愧(詩24-45 ) ;簡短通知這一事實,即主的使者挽救了三個孩子從所有傷害,而消耗的迦勒火焰爐以上( 46-50 ) ;和doxology ( 52-56 )領導的熟人的讚美詩稱為“ Benedicite ” ( 57-90 ) 。 The second fragment (ch. xiii) tells the history of Susanna.第二個片段(第十三章)講述了歷史上的蘇珊娜。 She was the faithful wife of a wealthy Jew named Joakim, and resident in Babylon.她是忠實的妻子的一個富裕的猶太人命名Joakim ,和居住在巴比倫。 Accused falsely of adultery by two unworthy elders whose criminal advances she had repelled, she was sentenced to death by the tribunal before which she had been arraigned.被告虛假通姦兩個不配長老其刑事責任的進步,她反感,她被判處死刑的法庭前,她已被傳訊。 As Susanna was led forth to execution, Daniel, moved by God, remonstrated with the people upon permitting without sufficient inquiry the condemnation of a daughter of Israel.正如蘇珊娜領導提出來執行,丹尼爾,感動了上帝, remonstrated人民允許後沒有足夠的調查譴責以色列的女兒。 He examined himself the two pretended witnesses separately, and proved their testimony to be self-contradictory.他在研究自己的兩個假裝證人分開,並證明他們的證詞是自相矛盾的。 In fulfilment of the Law of Moses (Deuteronomy 19:18, 19), the two elders were put to death, "and Daniel became great in the sight of the people from that day, and thenceforward."在履行摩西律法(申命記19:18 , 19 ) ,兩個老人被處決“ ,並成為偉大的丹尼爾在看到這一天的人,和thenceforward 。 ” The last deuterocanonical part of Daniel (ch. xiv) contains the narrative of the destruction of Bel and the dragon.最後deuterocanonical一部分丹尼爾(章十四)包含的說明銷毀貝爾與龍。 It recounts first the clever manner in which Daniel undeceived the king, Cyrus, who regarded a Babylonian idol, called Bel, as "a living god" that actually ate ample offerings, whereas these were really consumed at night by the pagan priests and their families: in consequence, these impostors were put to death, and Bel and its temple destroyed.它第一次重新的聰明方式丹尼爾壈國王居魯士,誰視巴比倫偶像,呼籲比利時,是“活著的上帝” ,實際上吃了大量的產品,而這些都是真的在夜間消耗的異教徒祭司和他們的家人:因此,這些冒名頂替被處決,和Bel和寺廟被毀。 It records, in the second place, how Daniel caused to die a great dragon that the Babylonians worshipped, and that the king wished him to adore as "a living god".它可以記錄,在第二位,如何丹尼爾死,造成大龍認為,巴比倫人崇拜,而國王希望他崇拜的“活著的上帝” 。 Enraged at this, the people forced the king to deliver Daniel to them, and cast the Prophet into a lions' den.激怒在此,人們被迫國王提供丹尼爾給他們,和演員先知到獅子'旦。 Daniel remained there unharmed for six days, and fed by the prophet Habakkuk who was miraculously transported from Judea to Babylon.丹尼爾在那裡停留6天安然無恙,而且助長了先知哈巴谷誰是奇蹟般地從朱迪亞運到巴比倫。 On the seventh day, the king having found Daniel alive in the midst of the lions, praised aloud the God of Daniel and delivered the Prophet's accusers to the fate which Daniel had miraculously escaped.在第七天,國王認定丹尼爾活著處於獅子,稱讚大聲的上帝丹尼爾並交付先知原告的命運而丹尼爾已經奇蹟般地逃脫了。

The Greek is, indeed the oldest form under which these deutero-canonical parts of the Book of Daniel have come down to us; but this is no decisive proof that they were composed in that language.希臘確實是最古老的形式下,這些deutero ,典型地區的但以理書來給我們,但是這絕不是決定性的證據,證明他們是組成該語言。 In fact, the greater probability is in favour of a Hebrew original no longer extant.事實上,更大的概率是贊成希伯來語原始不再現存。 It is plain that the view which regards these three fragments as not originally written in Greek makes it easier to suppose that they were from the beginning integrant parts of the book.它清楚地表明的觀點認為,這些碎片的三個原本不是寫在希臘更容易猜想,他們從一開始就integrant部分圖書。 Yet, it does not settle the question of their date and authorship.然而,它沒有解決這個問題的日期和作者。 It is readily granted by conservative scholars (Vigouroux, Gilly, etc.) that the last two are probably from a different and later author than the rest of the book.這是容易授予的保守學者( Vigouroux ,日利等) ,在過去兩年很可能從一個不同的,後來作者比其他的書。 On the other hand, it is maintained by nearly all Catholic writers, that the Prayer of Azarias and the Song of the Three Children cannot be dissociated from the preceding and the following context in Dan., iii, and that therefore they should be referred to the time of Daniel, if not to that Prophet himself.另一方面,它是由幾乎所有天主教作家,即祈禱的阿扎里亞斯魯和宋的三個孩子不能脫離前面和下面的上下文中丹。 ,三,因此,他們應提交丹尼爾的時候,如果不是這一先知本人。 In reality, there are wellnigh insuperable difficulties to such an early date for Dan., iii, 24-90, so that this fragment also, like the other two, should most likely be ascribed to some unknown Jewish author who lived long after the Exile.在現實中,有wellnigh無法克服的困難,以這樣的早日丹。 ,三, 24-90 ,因此,這一片段也一樣,其他兩個,應該最有可能歸因於一些不知名的猶太作家誰生活很長時間後流亡。 Lastly, although the deuterocanonical portions of Daniel seem to contain anachronisms, they should not be treated -- as was done by St Jerome -- as mere fables.最後,雖然deuterocanonical部分丹尼爾似乎包含過時,它們不應該被視為-就是這樣做的聖杰羅姆-僅僅作為寓言。 More sober scholarship will readily admit that they embody oral or written traditions not altogether devoid of historical value.更加冷靜的獎學金將隨時承認,它們所體現的口頭或書面的傳統並非完全沒有歷史價值。 But, whatever may be thought concerning these literary or historical questions, there cannot be the least doubt that in decreeing the sacred and canonical character of these fragments the Council of Trent proclaimed the ancient and morally unanimous belief of the Church of God.但是,無論可能被認為對這些文學或歷史問題,就不可能有疑問,至少在頒布的神聖和典型特徵的這些片段安理會的遄達宣布了古老的和道義上的一致信仰天主的教會。

Publication information Written by Francis E. Gigot.出版信息作者弗朗西斯大腸桿菌吉戈特。 Transcribed by Tomas Hancil. The Catholic Encyclopedia, Volume IV.轉錄由托馬斯Hancil 。天主教百科全書,第四卷。 Published 1908.發布時間1908年。 New York: Robert Appleton Company.紐約:羅伯特阿普爾頓公司。 Nihil Obstat. Nihil Obstat 。 Remy Lafort, Censor.雷米Lafort ,審查。 Imprimatur.認可。 +John M. Farley, Archbishop of New York +約翰M法利,大主教紐約


Daniel丹尼爾

Catholic Information 天主教新聞

The hero and traditional author of the book which bears his name. This name (Hebrew dnyal or dnal; Septuagint Daniél), which is also that of two other persons in the Old Testament [cf.和傳統的英雄一書的作者是他的名字命名。這個名字(希伯來文dnyal或dnal ;七十丹尼爾) ,這也是對其他兩個人在舊約[比照。 I Paral., iii, 1; I Esd., viii, 2, and II Esd.餘並行。 ,三, 1 ,我可持續發展教育。 ,第八,第2 ,和二可持續發展教育。 (Nehem.), x, 6], means "God is my judge", and is thus a fitting appellation for the writer of the Book of Daniel, wherein God's judgments are repeatedly pronounced upon the Gentile powers. ( Nehem. ) ,第十章, 6 ] ,意思是“上帝是我的判斷” ,因此是一個合適的稱謂的作家但以理書,其中上帝的判決宣判後,一再詹蒂萊權力。

Nearly all that is known concerning the Prophet Daniel is derived from the book ascribed to him.幾乎所有的國家和組織是關於先知丹尼爾來自圖書歸咎於他。 He belonged to the tribe of Juda (i, 6), and was of noble, or perhaps of royal, descent (i, 3; cf. Josephus, Antiquities of the Jews, Bk. X, ch. x, § 1).他屬於部落的猶大(一, 6 ) ,並在崇高的,或者王室,血統(一, 3 ;比照。約瑟夫,古物的猶太人,淺灘。第十章。第十條第1款) 。 When still a youth, probably about fourteen years of age, he was carried captive to Babylon by Nabuchodonosor in the fourth year of the reign of Joakim (605 BC).如果仍然是一個青年,大概14年的年齡,他是進行圈養,以巴比倫的Nabuchodonosor在第四年統治Joakim ( 605年) 。 There, with three other youths of equal rank named Ananias, Misael and Azarias, he was entrusted to the care of Asphenez, the master of the king's eunuchs, and was educated in the language and learning of the "Chaldeans", whereby are meant the professors of divination, magic, and astrology in Babylon (i, 3, 4).在那裡,與其他三個青年同等命名阿納尼亞斯,米薩埃爾和阿扎里亞斯魯,他被委託照顧Asphenez ,船長國王的宦官,是受過教育的語言和學習的“迦勒底人” ,即是指教授占卜,魔術,和占星術在巴比倫( 1 , 3 , 4 ) 。 From this passage Jewish tradition has inferred that Daniel and his companions were made eunuchs; but this does not necessarily follow; the master of the eunuchs simply trained these Jewish youths, among others, with a view to their entering the king's service (i, 5).從這段猶太傳統已經推斷,丹尼爾和他的同伴作了宦官;但這不一定;的主人宦官只是訓練這些猶太青年,除其他外,以期進入國王的服務(一, 5 ) 。 Daniel now received the new name of Baltassar (Babyl. Balâtsu-usur, "Bel protect his life"), and, in agreement with Ananias, Misael, and Azarias, who received similarly the new names of Sidrach, Misach, and Abdenago, respectively, asked and obtained permission not to use the special food from the royal table provided for those under training, and to be limited to vegetable diet.丹尼爾現在已收到的新名稱Baltassar ( Babyl. Balâtsu - usur , “數碼港數碼娛樂培育保護他的生命” ) ,並在協議阿納尼亞斯,米薩埃爾和阿扎里亞斯魯,誰收到了同樣的新名字Sidrach , Misach ,和Abdenago ,分別要求並獲得了許可不使用特殊食品皇家表以下的參加者提供培訓,並僅限於蔬菜的飲食。 At the end of three years Daniel and his three companions appeared before the king, who found that they excelled all the others who had been educated with them, and thereupon promoted them to a place in his court.年底的三年丹尼爾和他的三個同伴出現在國王,誰發現,他們出色誰所有其他已與他們的教育,並促進他們隨即將在他的法庭。 Henceforth, whenever the prince tested them, they proved superior to "all the diviners, and wise men, that were in all his kingdom" (i, 7-20).此後,每當王子測試,他們證明優於“所有diviners ,和智者,這是他所有的王國” (一, 7月20日) 。 Soon afterwards–either in the second or in the twelfth year of Nabuchodonosor's reign–Daniel gave a signal proof of his marvellous wisdom.不久之後,無論是在第二次或在12年Nabuchodonosor統治丹尼爾信號證明了他的神奇智慧。 On the failure of all the other wise men, he repeated and interpreted, to the monarch's satisfaction, the king's dream of a colossal statue which was made up of various materials, and which, on being struck by a stone, was broken into pieces, while the stone grew into a mountain and filled the whole earth.關於失敗的所有其他智者,他一再解釋,向國王表示滿意,對國王的夢想,一個巨大的雕像是由各種材料,其中,被一塊石頭擊中的,是破碎,而成長為一個石山區和填補了整個地球。 On this account, Daniel in Babylon, as Joseph of old in Egypt, rose into high favour with the prince, who not only bestowed on him numerous gifts, but also made him ruler of "the whole province of Babylon" and chief governor of "all the wise men".此帳戶,丹尼爾在巴比倫,作為老約瑟夫在埃及,上升到高贊成與王子,誰不僅賦予他許多禮物,而且還使他的統治者的“全省巴比倫”和行政總督“所有的智者“ 。 At Daniel's request, too, his three friends received important promotions (ii).在丹尼爾的要求,也收到了他的三個朋友的重要促銷活動(二) 。 The next opportunity afforded Daniel to give proof of his wisdom was another dream of Nabuchodonosor which, once more, he alone was able to interpret.下次有機會提供給丹尼爾證明他的智慧是另一個夢想Nabuchodonosor ,一旦更多的,只有他能夠解釋。 The dream was of a mighty tree concerning which the king heard the command given that it should be cut down, and that "seven times" should "pass over" its stump, which had been left standing.夢想是一個強大的樹就聽到了國王的命令,因為它應該降低,而且“ 7倍”應該“越過”的樹樁,已離開地位。 This, explained Daniel, portended that in punishment of his pride the monarch would for a while lose his throne, be bereft of his reason, imagining himself an ox, and live in the open fields, but be again restored to his power, finally convinced of the supreme might and goodness of the Most High.這一點,解釋丹尼爾,預示,在懲罰他的驕傲國王將有一段時間失去他的王位,是失去了他的理由,想像自己的牛,以及生活在開放的領域,但會再次恢復到自己的權力,最後確信最高法院可能和善良的至高。 With holy freedom, although in vain, the Prophet exhorted the king to forestall such punishment by atoning for his sins by deeds of mercy; and Daniel's prediction was fulfilled to the letter (iv).隨著神聖的自由,但徒勞的,先知告誡國王,以防止這種懲罰的彌補他的罪過的事蹟憐憫;和丹尼爾的預測是符合的信(四) 。 For a parallel to this, see Abydenus' account (second century BC) quoted in Eusebius (Præp. Evang. IX, xl).平行本,見Abydenus '帳戶(公元前二世紀)引用的優西比烏( Præp. Evang 。九, XL )號。

Nothing is expressly said as to what became of Daniel upon the death of Nabuchodonosor (561 BC); it is simply intimated in Daniel, v, 11 sqq., that he lost his high office at the court and lived long in retirement.沒有明確表示什麼成為丹尼爾一旦死亡Nabuchodonosor ( 561年) ,它只是暗示在丹尼爾,五, 11 sqq 。 ,他失去了他的辦公室在法院和長期的退休生活。 The incident which brought him to public notice again was the scene of revelry in Baltasar's palace, on the eve of Cyrus's conquest of Babylon (538 BC).這一事件使他再次被公示的現場狂歡的巴爾塔薩的宮殿前夕,賽勒斯的征服巴比倫( 538年) 。 While Baltasar (Heb. Belsh-aççar, corresponding to the Babyl. Balâtsu-usur, "Bel protect the king") and his lords feasted, impiously drinking their wine from precious vessels which had been taken from the Temple at Jerusalem, there appeared the fingers of a man writing on the wall: "Mane, Thecel, Phares".雖然巴爾塔薩( Heb. Belsh - aççar ,相應的Babyl 。 Balâtsu - usur , “數碼港數碼娛樂培育保護國王” )和他的上議院盡情, impiously飲用葡萄酒從珍貴的船隻已經採取了從寺在耶路撒冷,出現了一名男子的手指寫在牆上: “馬, Thecel , Phares ” 。 These mysterious words, which none of the king's wise men was able to interpret, were explained by Daniel, who at length had been summoned, and who for his reward became one of the three chief ministers in the kingdom.這些神秘的話,沒有一個國王的智者能夠解釋,解釋了丹尼爾,誰在長度已被傳喚,以及誰對他的獎勵之一的三個首席部長王國。 The prophet, now at least eighty years of age, remained in that exalted position under Darius the Mede, a prince possibly to be identified with Darius Hystaspes (485 BC).先知,現在至少有八十年的年齡,仍然在這崇高的立場大流士的Mede ,王子可能將確定與大流士斯伯( 485年) 。 Darius, moreover, thought of setting him over all the kingdom (vi, 4), when Daniel's fellow-officers, fearing such an elevation, sought to compass his ruin by convicting him of disloyalty to the Crown.大流士,此外,他認為設立的所有英國(六, 4 ) ,當丹尼爾的同類人員,他們擔心這樣的高度,力求指南針定罪他毀了他的不忠官方。 They secured from the king a decree forbidding anyone, under penalty of being cast into the lions' den, to ask any petition of either god or man, except the monarch, for thirty days.他們擔保從國王了一項法令,禁止任何人,受處罰被拋入獅子'旦,要求任何人或任何神的人,除了國王,為三十天。 As they had anticipated, Daniel nevertheless prayed, three times a day, at his open window, towards Jerusalem.因為他們預期,丹尼爾然而祈禱,每天三次,在他敞開的窗戶,對耶路撒冷。 This they reported to the king, and they forced him to apply the threatened punishment to the violator of the decree.為此,他們向國王匯報,並迫使他適用威脅懲罰違反法令。 Upon Daniel's miraculous preservation in the lions' den, Darius published a decree that all in his realm should honour and revere the God of Daniel, proclaiming that He is "the living and eternal God".經丹尼爾的奇蹟般的保存在獅子'旦,大流士公佈了一項法令,所有在他的領域應履行和尊崇的神丹尼爾,宣布他是“生活和永恆的上帝” 。 And so Daniel continued to prosper through the rest of the reign of Darius, and in that of his successor, Cyrus the Persian (vi).因此丹尼爾繼續繁榮通過其餘的統治大流士,並在他的繼任者,賽勒斯的波斯(六) 。

Such, in substance, are the facts which may be gathered for a biography of the Prophet Daniel from the narrative portion of his book (i-vi).例如,在實質內容,是事實可能聚集的傳記先知丹尼爾從敘事部分他的書(一至六) 。 Hardly any other facts are contributed to this biography from the second, and more distinctly apocalyptic, portion of the same work (vii-xii).幾乎沒有任何其他的事實促成了這一傳記第二,和更明顯的啟示,部分同樣的工作(七至十二章) 。 The visions therein described represent him chiefly as a seer favoured with Divine communications respecting the future punishment of the Gentile powers and the ultimate setting up of the Messianic Kingdom.其中描述的看法代表他主要是先知贊成與尊重神聖的通信未來懲治詹蒂萊權力和最終建立彌賽亞王國。 These mysterious revelations are referred to the reigns of Darius, Baltasar, and Cyrus, and as they are explained to him by the Angel Gabriel from an ever clearer disclosure of what is to happen in "the time of the end".這些神秘的揭露被稱為時期大流士,巴爾塔薩和賽勒斯,作為他們向他解釋的天使加布里埃爾從以往任何時候都更清楚地披露什麼是發生在“時間的結束。 ” In the deuterocanonical appendix to his book (xiii-xiv), Daniel reappears in the same general character as in the first part of his work (i-vi).在deuterocanonical附錄一書(十三至十四) ,丹尼爾重新出現在相同的一般性質的第一部分他的工作(一至六) 。 Chapter xiii sets him forth as an inspired youth whose superior wisdom puts to shame and secures the punishment of the false accusers of the chaste Susanna.第十三章規定他提出作為一個激勵青年,其卓越的智慧使羞愧和保證懲治虛假指控的純潔蘇珊娜。 The concluding chapter (xiv), which tells the history of the destruction of Bel and the dragon, represents Daniel as a fearless and most successful champion of the true and living God.最後一章(十四) ,講述歷史上的破壞貝爾與龍,代表丹尼爾作為無畏和最成功的冠軍,真正的和活著的上帝。 Outside of the Book of Daniel, Holy Writ has but few references to the prophet of that name.以外的但以理書,羅馬令狀但很少提及先知的名字。 Ezechiel (xiv, 14) speaks of Daniel, together with Noah and Job, as a pattern of righteousness and, in chapter xxviii, 3, as the representative of perfect wisdom. Ezechiel ( 14 , 14 )談到丹尼爾,連同挪亞和工作,作為一個正義的模式,並在第二十八章,第3 ,為代表的完善的智慧。 The writer of the First Book fo the Machabees (ii, 60) refers to his deliverance out of the mouth of the lions, and St. Matthew (xxiv, 15) to "the abomination of desolation, which was spoken of by Daniel the prophet".作者的第一本書的Machabees (二, 60歲)指的是他拯救了口的獅子,和聖馬太( 24 , 15 )到“令人憎惡的荒涼,這是談到丹尼爾先知“ 。 As might well be expected, Jewish tradition had been busy with completing the meagre account of Daniel's life as supplied by the Sacred Scriptures.由於很可能預期,猶太傳統一直忙於完成微薄到丹尼爾的生活中所提供的聖經教導。 Allusion has already been made to the tradition of the Jews, accepted by many Fathers of the Church, which states that he was made a eunuch in Babylon.典故已向傳統的猶太人,接受了許多父親的教會,其中指出,他提出了太監在巴比倫。 Other Jewish traditions represent him as refusing divine honours profferred to him by Nabuchodonosor; they explain the reason why he was not forced with his three friends to worship that prince's statue in the plain of Dura (Dan., iii), he had been sent away by the king, who wanted to spare Daniel's life, for he knew full well that the prophet would never agree to commit such an act of idolatry; they give many fanciful details, as for instance concerning what happened to Daniel in the lions' den.猶太傳統代表他的拒絕神聖的榮譽profferred向他Nabuchodonosor ;他們解釋的原因,他不能強迫他的三個朋友崇拜的王子的塑像平原杜拉( Dan. ,三) ,他已經被送走由國王,誰想要備件丹尼爾的生活,因為他完全知道的先知決不會同意實施此種行為的盲目崇拜,他們給許多荒誕的細節,例如關於發生了什麼事丹尼爾在獅子'旦。 Others endeavour to account for what they assume to be a fact, viz.其他努力為他們所承擔的一個事實,即。 that Yahweh's devout prophet did not return to God's land and city after the decree of restoration issued by Cyrus; while others again affirm that he actually went back to Judea and died there.這耶和華的虔誠的預言並沒有回到上帝的土地和城市的法令後恢復發行的賽勒斯;而另再次申明,他實際上又回到Judea和死亡。 Hardly less incredible and conflicting legends concerning Daniel's life and place of burial are met with in Arabic literature, although his name is not mentioned in the Koran.幾乎難以置信的和相互矛盾的少傳說關於丹尼爾的生活和埋葬地點是在會見阿拉伯文學,但他的名字中沒有提到古蘭經。 During the Middle Ages there was a widespread and persistent tradition that Daniel was buried at Susa, the modern Shuster, in the Persian province of Khuzistan.在中世紀時期存在著一種普遍和持續的傳統,丹尼爾被埋葬在蘇薩,現代舒斯特,在波斯的胡齊斯坦省。 In the account of his visit to Susa in AD 1165, Rabbi Benjamin of Tudela narrates that Daniel's tomb was shown him in the façade of one of the synagogues of that city; and it is shown there to the present day. The Roman martyrology assigns Daniel's feast as a holy prophet to 21 July, and apparently treats Babylon as his burial-place.該帳戶的訪問蘇薩在公元1165年,拉比本傑明的杜德拉敘述丹尼爾墓表明了他的正面的一個猶太教堂的這個城市,它是表明存在到今天。羅馬martyrology分配丹尼爾的節日作為一種神聖先知21日至7月,顯然把他埋葬巴比倫位。

Publication information Written by Francis E. Gigot.出版信息作者弗朗西斯大腸桿菌吉戈特。 Transcribed by WGKofron.轉錄的WGKofron 。 With thanks to St. Mary's Church, Akron, Ohio The Catholic Encyclopedia, Volume IV.與感謝聖瑪麗教堂,俄亥俄州阿克倫的天主教百科全書,第四卷。 Published 1908.發布時間1908年。 New York: Robert Appleton Company.紐約:羅伯特阿普爾頓公司。 Nihil Obstat. Nihil Obstat 。 Remy Lafort, Censor.雷米Lafort ,審查。 Imprimatur.認可。 +John M. Farley, Archbishop of New York +約翰M法利,大主教紐約

Bibliography參考書目

VIGOROUX, La Bible et les découvertes modernes (Paris, 1889), IV, Bk. VIGOROUX ,香格里拉聖經等萊découvertes現代(巴黎, 1889年) ,四,淺灘。 III; DRANE, Daniel, His Life and Times (London, 1888).三; DRANE ,丹尼爾,他的生活和時代(倫敦, 1888年) 。 See also the commentaries and introductions in bibliography of BOOK OF DANIEL.又見評論和引進書目但以理書。


Book of Daniel但以理書

Jewish Perspective Information 猶太透視信息

ARTICLE HEADINGS:文章標題:

-Critical View:臨界查看:

Form.形式。

Date of the Book.日期的圖書。

Genesis of the Book of Daniel.成因但以理書。

-Critical View:臨界查看:

One of the books of the Old Testament.一個書籍舊約。 It may be divided into two parts: chapters i.-vi., recounting the events of Daniel's life; chapters vii.-xii., containing his prophecies.它可分為兩個部分:章節i.-vi. ,敘述事件的丹尼爾的生活; vii.章至第十二章。載有他的預言。 "While the first part proves that it is impossible for the world-empire to belong to the heathen forever, the second part shows that Israel is destined to found this world empire through the son of man, who has long since existed in heaven" (J. Böhmer, "Reich Gottes und Menschensohnim Buche Daniel," 1899, p. 60). “雖然第一部分證明是不可能的世界帝國屬於異教徒永遠的第二部分表明,以色列是注定要找到這個世界帝國通過的兒子的人,誰在很久以前就存在的天堂” (學者博默, “帝國上帝與Menschensohnim Buche丹尼爾, ” 1899年,第60頁) 。

Form.形式。

In its form the book shows striking differences, for while ii.在這本書的形式顯示出驚人的差異,同時為二。 4 to vii. 4日至七。 28 is written in Aramaic, the preceding and following portions are written in Hebrew. 28日是亞拉姆語寫的,前面和下面的部分是用希伯來文。 It is not easy to discover the reason for this peculiarity; it suggests, however, that the "Chaldeans" in this book are the Arameans or Syrians.這是不容易發現這種情況的原因特殊性;這表明,然而, “迦勒”這本書的阿拉曼人或敘利亞人。 A similar instance occurs in the Seder 'Olam Zuṭa (ed. Joh. Meyer), where the author gradually lapses into Aramaic in talking of personages of the Babylonian exile, but on p.類似的例子發生在Seder ' Olam Zuṭa (編輯荷蘭。羅邁耶) ,那裡的作者逐漸失效到阿拉姆在談論人士巴比倫流亡,但第 117 returns to Hebrew. 117返回希伯來語。 The author may have meant to introduce the "Chaldeans" in their own language, and then inadvertently continued in the language that was familiar to him (see Driver, "Daniel," in "Cambridge Bible for Schools," p. xxii.).作者可能意味著介紹“迦勒”用自己的語言,然後繼續在不經意的語言,熟悉他的(見驅動程序, “丹尼爾” ,在“劍橋聖經學校, ”第22 。 ) 。 J. Böhmer (lcp 150) maintains that the Aramaic portion was so written because its contents concerned all peoples; Prince and others suggest that the whole book was written originally in Hebrew, and translated into Aramaic; and that a part of the Hebrew book was lost, and replaced by the Aramaic translation.學者博默(液晶150 )堅持認為,亞拉姆語寫的部分是如此,因為其內容涉及所有人民;親王和其他建議,整本書是寫原來在希伯來文,並翻譯成阿拉姆;和部分希伯來書失去了,而取代以阿拉姆語翻譯。 This opinion, however, does not weigh the fact that the Aramaic begins with the speech of the "Chaldeans."這種意見,但是,沒有權衡的是,阿拉姆始於講話的“迦勒。 ” Other scholars think that the whole book was originally written in Aramaic, while the beginning and end were translated into Hebrew so that the book might be incorporated into the canon (Marti, in his Commentary, 1901, p. ix.).其他學者認為,整本書最初是亞拉姆語寫的,而開始和結束時被翻譯成希伯來語,使這本書可能會被納入佳能(馬蒂,在他的評注, 1901年,第9頁。 ) 。 But if its inclusion in the canon had depended on its Hebrew form, it would have been necessary to translate the whole into Hebrew.但是,如果將其列入佳能取決於其希伯來文的形式,這將有必要把顧全大局希伯來語。 In any case the linguistic diversity in parts of this book is no reason for assuming two sources for it, as Meinhold does in his Commentary (p. 262); for the Aramaic Book of Daniel could not have begun with ii. 4.在任何情況下,語言的多樣性的部分這本書是沒有理由的假設有兩個來源,因為Meinhold並不在他的評注(第262頁) ;的阿拉姆但以理書不能開始二。 4 。

Another difference in form is found in the fact that the political history forming the background of the first six chapters is absent in vii.-xii.另一個不同的形式存在於一個事實,即政治歷史形成的背景是第一六個章節中沒有vii. -十二。 This difference may be thus explained: The author thought it his first task to recount without a break the historical facts of Daniel's life; his second task being to record the revelations vouchsafed to Daniel which were not connected with the experiences of other people.這種差異可能就此解釋說:作者認為,他的首要任務,以確認沒有打破的歷史事實,對丹尼爾的生命,他的第二個任務是揭露vouchsafed記錄丹尼爾並未與其他人的經驗。 In the first six chapters Daniel is introduced in the third person, while in the others he appears as the speaker.今年前6章介紹了丹尼爾的第三人,而在他看來,其他的發言者。 This is explicable on the ground that the second part of the book is concerned only with the presentation of Daniel's inner experiences to the exclusion of all objective relations.這是解釋的理由是第二部分的圖書僅關心介紹丹尼爾的內在經驗,排除所有客觀的關係。 Such transitions are found in other books-compare, for example, Hosea i. and iii.這種過渡是在其他書籍,比較,例如,何西阿一和三。 The change of person therefore does not necessarily affect the unity of the book.人的變化並不一定因此,影響團結的圖書。 (For other opinions on the composite character of the Book of Daniel, see Eduard König, "Einleitung ins Alte Testament," p. 384; Von Gall, "Die Einheitlichkeit des Buches Daniel," 1895; GA Barton, "The Composition of the Book of Daniel," in "Jour. Bib. Lit." 1898, pp. 62-86). (其他意見的綜合性質的但以理書,見愛德華柯尼格, “導論集老全書” ,第384 ;馮癭, “模具Einheitlichkeit萬Buches丹尼爾” , 1895年;大會巴頓“的組成但以理書, “在”季刊。書目。里拉。 “ 1898年,頁。 62-86 ) 。 Barton finds a contradiction between i.巴頓認為矛盾島 1, 5, 18, and ii. 1 , 5 , 18 ,和二。 1; for Nebuchadnezzar is designated as "king" in i. 1 ;為尼布甲尼撒被指定為“國王”在一 1, and, according to i. 1 ,根據一 5, 18, Daniel and his friends were to be prepared three years prior to appearing before the king, while in ii. 5 , 18 ,丹尼爾和他的朋友們準備三年前國王出庭,而在二。 1 it is stated that this happened as early as the second year of Nebuchadnezzar. 1這是說,這事早在第二年尼布甲尼撒。 Still it was not an unnatural prolepsis on first mentioning Nebuchadnezzar, who subsequently became king, to give him the title by which he was commonly known at the time of writing.不過這不是一個自然prolepsis一提的尼布甲尼撒,誰後來國王,給他的稱號,他通常稱為在撰寫本報告時。 Barton also finds a contradiction between the words "And Daniel continued even unto the first year of King Cyrus" (i. 21) and "In the third year of Cyrus, kingof Persia, a thing was revealed unto Daniel" (x. 1).巴頓還發現一個矛盾的話“和丹尼爾繼續甚至你們的第一年,王賽勒斯” (一21 )和“在第三年居魯士, kingof波斯,事發現告訴丹尼爾” (十1 ) 。 But i.但一 21 does not mean that Daniel lived "even unto the first year of Cyrus," but that Daniel survived even the fall of Nebuchadnezzar's kingdom and that of his successor. 21並不意味著丹尼爾生活“ ,即使你們的第一年,賽勒斯” ,但丹尼爾甚至存活秋季尼布甲尼撒的王國,而他的繼任者。 The other contradictions mentioned by Barton are discussed by Eduard König in "Theologisches Litteraturblatt," 1898, cols.其他矛盾提到巴頓是討論愛德華柯尼格在“ Theologisches Litteraturblatt , ” 1898年,列。 539 et seq. 539起。 His conclusion that nine different and complete episodes follow the first chapter is therefore untenable.他的結論,即9個不同的和全面的後續事件的第一章是站不住腳的。 The book, however, may have included originally only i.-vii., an assumption that would explain the following three circumstances: the dropping of the Aramaic; the formula "Hitherto is the end of the matter" (vii. 28); and the juxtaposition of two materially identical narratives as found in vii.這本書,不過,可能還包括原先只有一至七。一個假設,即可以解釋下列三種情況:投下的阿拉姆;公式“到目前為止是結束這件事” ( vii. 28 ) ;和並列的兩個重大的發現相同的敘述中七。 and viii.和第八。 As events unfolded themselves, amplifications of the prophecy in the form of pamphlets, pointing even more clearly to the day of liberation, may have been added.隨著事態本身,擴增的預言的形式,宣傳冊,指著更加清楚的解放日, 5月又增加了。

Date of the Book.日期的圖書。

The date of the writing of the book may be inferred from the following considerations: It was not written by one of the exiles, for many portions of the text could not have been composed by a contemporary of the second king of the Babylonian empire and his immediate successors.日期的書面書可以推斷從以下考慮:這不是寫的一個流亡者,為許多部分的文字無法組成一個當代第二巴比倫國王和他的帝國立即接班人。 This is proved even by the form of that king's name as given in the book.這證明即使是形式,國王的名字為這本書給出了。 His Assyrian name was "Nabu-kudurriuẓur" (Friedrich Delitzsch, "Assyrische Lesestücke," 1900, p. 192), which the Hebrewsat first pronounced "Nebu-kadr-eẓẓar" (Jer. xxi. 2 et seq. [26 times]; Ezek. xxvi. 7, xxix. 18 et seq., xxx. 10).他的亞述人的名字是“ Nabu - kudurriuẓur ” (弗里德里希德里, “ Assyrische Lesestücke , ” 1900年,第192頁) ,其中第一個突出的Hebrewsat “ Nebu - kadr - eẓẓar ” ( Jer.二十一。 2起。 [ 26次] ;結。二十六。 7 ,第29屆。 18起。 ,三十。 10 ) 。 The middle "r" was then dissimilated from the final "r," giving "Nebu-kadn-eẓẓar," a form which is found in Jeremiah only in xxvii. 6-xxix.中東“住宅” ,然後從最後異化“住宅” ,讓“ Nebu - kadn - eẓẓar ”的形式存在於耶利米只有二十七。 6 ,第29屆。 3, but which is the usual form in all later writings (II Kings xxiv. 1 et seq.; II Chron. xxxvi. 6 et seq.; Ezra i. 7; Esth. ii. 6; Dan. i. 18 et seq.; Soferim xiv. 7; Seder 'Olam R. xxiv. et seq.; and Septuagint, Ναβουχοδονόσορ). 3 ,但是這是通常的形式,所有後來的著作(二國王二十四。 1起。 ;二專欄。三十六。 6起。 ;以斯拉一7 ; Esth 。二。 6 ;丹。島18條及以後各條。 ; Soferim十四。 7 ; Seder ' Olam河二十四。起。 ;和七十, Ναβουχοδονόσορ ) 。

Nor would a contemporary of Nebuchadnezzar and his successors have written the stories of the Book of Daniel in the form in which they exist, since they contain many details that can not be harmonized with the data furnished in other historical sources.也不當代的尼布甲尼撒二世和他的繼任者有書面的故事但以理書的形式存在,因為它們包含的許多細節,不能統一提供的數據在其他歷史來源。 The first verse, for instance, contradicts other passages of the OT in saying that King Nebuchadnezzar came to Jerusalem in the third year of the reign of Jehoiakim, and besieged it.第一詩句,例如,違反其他段落中的催產素說,國王尼布甲尼撒來到耶路撒冷,在第三年的統治Jehoiakim ,並包圍它。 For the verb means here, as elsewhere, "come," "arrive," and can not be equivalent to "break up"; this is also proved by the context of i.為動詞意味著在這裡與其他地方一樣, “餵” , “到達” ,並不能等同於“分化” ,這也證明了的背景下島 1. 1 。 But Jeremiah announced the coming of the Chaldeans only in the fourth year of Jehoiakim, a year that is expressly designated, in Jer.但耶利米宣布的到來迦勒只有在第四個年頭Jehoiakim ,一年是明確指定的,在哲。 xxv.二十五。 1, xlvi. 1 ,四十六。 2, as the first year of King Nebuchadnezzar. 2 ,作為第一年的國王尼布甲尼撒。 The date, "in the third year of the reign of Jehoiakim" (Dan. i. 1), is probably derived from II Kings xxiv.當日, “在第三年的統治Jehoiakim ” ( Dan.島1 ) ,可能是來自二國王二十四。 1 et seq., where it is said that Jehoiakim, after having been subject to Nebuchadnezzar three years, turned and rebelled, and was attacked by predatory bands of the Chaldeans and their vassals. 1起。 ,它是說, Jehoiakim後,受到尼布甲尼撒三年來,轉過身來,反抗,並遭到掠奪性的迦勒樂隊和他們的附庸。 As no date is given for the beginning of this period of three years, it might be supposed that it began with the accession of Jehoiakim.由於沒有日期給出本月初,任期三年,可以假定,它首先是加入Jehoiakim 。 The supposition being made, it could be said that the Chaldeans besieged Jerusalem in the third year of Jehoiakim, when Nebuchadnezzar would naturally be their leader.假設作出,也可以說,迦勒包圍耶路撒冷的第三年Jehoiakim ,當尼布甲尼撒自然會成為他們的領袖。 But these statements in Dan.但這些報表中丹。 i.字母i. 1 are erroneously drawn from II Kings xxiv. 1錯誤取自二國王二十四。 1 et seq., and contradict those found in Jer. 1起。和矛盾中發現的張哲。 xxv.二十五。 1, 9, and xlvi. 1 , 9 ,和四十六。 2. 2 。 Such discrepancies are not unparalleled in the OT (compare Eduard König, "Einleitung ins Alte Testament," pp. 172 et seq.).這種差異並不無與倫比的催產素(比較愛德華柯尼格, “老舊約導論集” ,頁。 172起。 ) 。 Nor can Nebuchadnezzar's madness (Dan. iv. 12 et seq.) during seven years be taken literally.也不能尼布甲尼撒的瘋狂( Dan.四。 12起。 )七年期間採取字面上。 Belshazzar's father, Nebuchadnezzar, is mentioned again (v. 11, 13, 18, 22) in a way which compels the inference that he really was such. Belshazzar的父親,尼布甲尼撒,是再次提到(五, 11日, 13日, 18日, 22日)的方式迫使推理,他真的是這樣的。 This may be explained on the ground that during the long period of oral tradition the unimportant kings of Babylon might easily have been forgotten, and the last king, who was vanquished by Cyrus, would have been taken as the successor of the well-known Nebuchadnezzar.這可以解釋的理由是在很長一段口述傳統的不重要的巴比倫國王可能很容易被人遺忘,而且最後的國王,誰是失敗者的賽勒斯,將已經採取的繼承眾所周知尼布甲尼撒。 The same thing occurred in Bar.同樣的事情發生在酒吧。 i.字母i. 11, and Sennacherib is mentioned as the son of Enemessar (ie Shalmaneser) in Tobit i. 11 ,和森納赫里布提到的兒子Enemessar (即撒縵)在托比特島 15, Sargon (Isa. xx. 1) being passed over. 15 ,薩爾貢( Isa.二十。 1 )正在通過以上。 It is also well known that the period 516-331, of which only a few events are recorded, was contracted to thirty-four years in computing the time elapsed since the Creation (Seder 'Olam R. xxx.). The Book of Daniel was not written immediately after the Exile.這也是眾所周知,期間516-331 ,其中只有少數幾個事件的記錄,是承包給三四年在計算時間以來的創作( Seder ' Olam河三十。 ) 。該但以理書沒有書面後流亡國外。 The post-exilic prophets did not know it, for the four horns to which Israel's enemies are compared in Zech.後放逐先知不知道,四個喇叭的以色列的敵人是比較Zech 。 i.字母i. 21, have a local meaning, representing the four points of the compass, and do not refer to the successive kingdoms, as in Dan. 21 ,有一個地方的意義,代表了4分的指南針,並沒有提及連續演義,如丹。 ii.二。 29 et seq. 29起。 The same is the case with the four chariots in Zech.同樣的情況在這四個戰車Zech 。 vi.六。 1 et seq. 1起。 These passages are not exactly parallel with the predictions in Daniel, but it is also stated in Hag.這些通道是不完全平行的預測丹尼爾,但它也是在哈格。 ii.二。 6-9 et seq., that within "a little while" the Messianic time will come. 6月9日起。 ,即在“一段時間”的救世主的時候就會來。 And even Ben Sira says expressly (Ecclus. [Sirach] xlix. 15) that he has never found a man who resembled Joseph, a statement he could not have made had he known the extant Book of Daniel, since Daniel is there drawn as a man who, like Joseph, rose to be prime minister by virtue of his ability to interpret dreams.甚至明確表示,本特希拉( Ecclus. [ Sirach ] xlix 。 15 ) ,他從來沒有發現一名男子很像約瑟夫誰,一份聲明,他無法作出了他已知現存但以理書,因為丹尼爾有提請作為男子誰,像約瑟夫,上升為總理憑藉他的能力來解釋的夢想。

The Book of Daniel was written during the persecutions of Israel by the Syrian king Antiochus Epiphanes.該但以理書寫在迫害以色列敘利亞國王安提阿哥伊皮法尼斯。 This assertion is supported by the following data: The kingdom which is symbolized by the he goat (viii. 5 et seq.) is expressly named as the "kingdom of Yawan"-that is, the Grecian kingdom (viii. 21) the great horn being its first king, Alexander the Great (definitely stated in Seder "Olam R. xxx.), and the little horn Antiochus Epiphanes (175-164). This kingdom was to persecute the host of the saints "unto two thousand and three hundred evenings and mornings" (viii. 14, RV); that is, "half-days," or 1,150 days; and Epiphanes did, in fact, profane the sanctuary in Jerusalem for about that length of time, from Kislew 15, 168, to Kislew 25,165 (I Macc. i. 57, iv. 52). The little horn described in Dan. viii. 9-12, 23-25 has the same general characteristics as the little horn in vii. 8, 20; hence the same ruler is designated in both passages. The well-known passage ix. 23-27 also points to the same period. The first and imperative rule in interpreting it is to begin the period of the seventy times seven units (AV "seventy weeks") with the first period of seven (ix. 25), and to let the second period, the "sixty-two times seven units," follow this; forif this second period (the sixty-two weeks) be reckoned as beginning again from the very beginning, the third period, the "one week," must be carried back in the same way. The context demands, furthermore, that the origin of the prediction concerning the rebuilding of Jerusalem be sought in Jer. xxv. 11-13 and the parallel passage, ib. xxix. 10. The "anointed," the "prince," mentioned after the first seven times seven units, must be Cyrus, who is called the anointed of the Lord in Isa. xlv. 1 also. He concluded the first seven weeks of years by issuing the decree of liberation, and the time that elapsed between the Chaldean destruction of Jerusalem (586) and the year 538 was just about forty-nine years. The duration of the sixty-two times seven units (434 years) does not correspond with the time 538-171 (367 years); but the chronological knowledge of that age was not very exact. The Seder 'Olam Zuṭa (ed. Meyer, p. 104) computed the Persian rule to have lasted fifty-two years. This is all the more evident as the last period of seven units must include the seven years 171-165 (see "Rev. Et. Juives," xix. 202 et seq.). This week of years began with the murder of an anointed one (compare Lev. iv. 3 et seq. on the anointing of the priest)-namely, the legitimate high priest Onias III.-and it was in the second half of this week of years that the Temple of the Lord was desecrated by an abomination-the silver altar erected by Antiochus Epiphanes in place of the Lord's altar for burnt offering (see I Macc. i. 54).這一說法得到了以下數據:在英國這是象徵著他的山羊( viii. 5起。 )明確命名為“耶灣王國” ,即希臘王國( viii. 21 )偉大的霍恩第一次被國王亞歷山大大帝(肯定在Seder “ Olam河三十。 )和小角安提阿哥伊皮法尼斯( 175-164 ) 。這是英國迫害的東道國聖人”你們2003晚上和今天上午的100 “ ( viii. 14 ,風疹病毒) ,也就是說, ”半天“ ,或一千一百五十零天;和伊皮法尼斯沒有,事實上,褻瀆聖殿約在耶路撒冷說,長的時間內,從Kislew 15 , 168 ,以Kislew 25165 (我Macc 。一57歲,四。 52 ) 。小喇叭中所描述丹。八。 9月12日, 23日至25日在相同的一般特徵,小角七。 8 , 20 ,因此同樣的統治者都指定通道。眾所周知通過九。 23日至27日還指出,同一時期。第一,必須在解釋規則是開始時期的70倍七個單位(視聽“ 70個星期“ )的第一期7 ( ix. 25 ) ,並讓第二個時期, ” 62倍七個單位“ ,按照此; forif第二期(該六二週)算是再次開始從一開始,第三個時期, “一個星期後, ”必須進行回以同樣的方式。背景的要求,此外,這一原產地的有關預測的重建耶路撒冷尋求哲。二十五。 11 - 13日和平行通道,國際文憑。二十九。 10 。 “受膏者”的“王子”後,第一次提到的7倍七個單位,必須是賽勒斯,誰被稱為受膏者勳爵在ISA 。第四十五。一日還。最後,他的頭7週內發出的法令解放和時間間隔加爾丁摧毀耶路撒冷( 586 )和一年僅約538四十九年。期限的62倍7個單位( 434年)不符合時間538-171 ( 367年) ;但順序的知識,年齡並不十分準確。該Seder ' Olam Zuṭa (編輯羅邁耶,第104頁)計算機波斯統治已經持續了五十二年。這一點更為明顯的最後期限7個單位,都必須包括七年171-165 (見“修訂本中。 Juives , ”十九。 202條及以下各條) 。 。在這一周年開始與該宗謀殺案的受膏者1 (比較列夫。四。 3起。對輔之以抹的牧師) ,即合法的大祭司Onias III. ,並在今年下半年一周來,寺主是褻瀆,令人深惡痛絕,銀祭壇設置安提阿哥伊皮法尼斯在上帝的祭壇為燔祭(見我Macc 。一54 ) 。

Genesis of the Book of Daniel.成因但以理書。

Stories undoubtedly existed of a person by the name of Daniel, who was known to Ezekiel as a wise man.故事無疑存在著一個人的名字叫丹尼爾,誰是眾所周知的厄澤克爾作為智者。 Tradition then ascribed to this wise man all the traits which Israel could attribute to its heroes. He was exalted as the pattern of piety and faithfulness; and it may also have been said that he interpreted dreams, read cryptograms, and foreshadowed the beginning of the Messianic kingdom.傳統然後歸咎於這個智者的所有特徵,以色列可以屬性其英雄。他崇高的格局虔誠和忠誠,它也可能被解釋說,他的夢想,讀cryptograms ,並預示開始彌賽亞王國。 In any case his name may have played the same rôle in literature as that of Solomon or that of Enoch; and as one author ascribed his book, "Koheleth," to Solomon, so another author may have made Daniel responsible for his.在任何情況下,他的名字可能發揮同樣的作用,文學的所羅門或伊諾克;並作為一個作者賦予他的新書“ Koheleth , ”索羅門,所以其他作者可能已經取得了他的丹尼爾負責。 As to the origin of his prophecies, it would probably be unjust to say that they were inventions.至於他的原產地預言,它很可能是不公平地說,他們發明的。 They may have been suggested by the author's enthusiastic study of the past history of God's people.他們可能已經提出了作者的熱情研究過去的歷史的上帝的子民。 He utilized the past to unlock the future. This is evident from ix.他利用過去解鎖未來。這是明顯的九。 2, where the author says that he had paid attention to the prophecy of Jeremiah concerning the seventy years, which prophecy became the basis for a new prophecy. 2 ,如果作者說,他注意的預言耶利米關於七十年,這預言的基礎,成為一個新的預言。 This shows that the author was merely a disciple of the Prophets, one who reproduced the prophecies of his masters.這表明,作者只是一個弟子的先知,一個誰轉載的預言,他的主人。 His book, indeed, is not included in the section Nebiim.他的書,事實上,不包括在該節Nebiim 。

Emil G. Hirsch, Eduard König埃米爾灣赫希,愛德華柯尼格

Jewish Encyclopedia, published between 1901-1906.猶太百科全書出版01年至1906年之間。

Bibliography:參考書目:

JD Prince, Critical Commentary on the Book of Daniel, 1899; Driver, Cambridge Bible for Schools and Colleges: Daniel, 1900; Behrmann, Handkommentar zum Buche Daniel, 1894; Marti, Kurzer Handkommentar zum Buche Daniel, 1901.EGHEK約旦第納爾王子的評論對但以理書, 1899 ;驅動,劍橋聖經為學校和學院:丹尼爾, 1900年; Behrmann , Handkommentar zum Buche丹尼爾, 1894年;馬蒂, Kurzer Handkommentar zum Buche丹尼爾, 1901.EGHEK


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