Book of Daniel, דניאל (Hebrew)丹尼尔 书

General Information一般资料

Daniel, a book in the Old Testament of the Bible, is listed with the Major Prophets by Christians and with the Writings (Ketuvim) by the Jews.丹尼尔,在圣经旧约的书,被列为与基督徒的大先知和与犹太人的著作(Ketuvim)。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.它由六个故事的丹尼尔和他的同伴的试验,而他们在巴比伦法院送达,以及四位世界末日设想。The book takes its name, not from the author, who is actually unknown, but from its hero, a 6th century Jew.这本书得名,而不是从作者,谁是真正未知的,但是从它的英雄,一个6世纪犹太人。Internal evidence indicates that the book was written during the Maccabean wars (167 - 164 BC).内部证据表明,这本书是在马加比战争(167 - 164年)写的。

Daniel is a form of Apocalyptic Literature rather than prophecy; it is cast in symbolic imagery about the end of time and is attributed to an earlier authority.丹尼尔是一个而不是预言世界末日的文学形式,它是象征性的意象中投结束的时间大约是由于较早的权威。The book was intended to encourage Jews in the face of religious persecution by the Hellenistic kingdom of the Seleucids and their Jewish sympathizers.这本书的目的是鼓励的塞留西士及其同情者希腊犹太王国在宗教迫害的犹太人面对。Daniel contains the only certain Old Testament reference to bodily Resurrection, presents a form of the Son of Man tradition influential in the Gospel traditions about Jesus Christ, and was a primary source for the visions of the New Testament Book of Revelation.丹尼尔包含只有某些旧约参考身体复活,提出了一种对人的传统中有关耶稣基督福音的传统影响力的儿子形式,并且是为新约启示录书的构想的主要来源。

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Book of Daniel但以理书

Brief Outline简述

  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.他们的教育,他对尼布甲尼撒的梦形象的一个火热的熔炉,他对尼布甲尼撒的疯狂预测,他在墙壁上的手写解释试验的启示,他在狮子的巢穴考验;六对丹尼尔和他的朋友们的生活叙事。 (1-6) (1-6)
  2. Four apocalyptic visions, predicting the course of world history.四世界末日的看法,预测了世界历史的进程。(7-12)(7-12)

Chapters 2:4b-7:28 were composed in Aramaic.章2:4 B - 7:28人阿拉姆组成。The rest was in Hebrew.其余的是希伯来文。


Daniel丹尼尔

Advanced Information先进的信息

Daniel, God is my judge, or judge of God.丹尼尔,神是我的判断,或上帝判断。

(Easton Illustrated Dictionary)(伊斯顿说明字典)


Book of Daniel但以理书

Advanced Information先进的信息

The Book of Daniel is ranked by the Jews in that division of their Bible called the Hagiographa (Heb. Khethubim).但以理书的排名是由犹太人,他们的圣经师称为Hagiographa(希伯来书Khethubim)。(See Bible.) It consists of two distinct parts.(见圣经)它由两个不同的部分。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,第一六个章节组成,主要是历史和第二部分,其余6个章节组成,主要是预言。The historical part of the book treats of the period of the Captivity.该书的部分对待历史的圈养的时期。Daniel is "the historian of the Captivity, the writer who alone furnishes any series of events for that dark and dismal period during which the harp of Israel hung on the trees that grew by the Euphrates. His narrative may be said in general to intervene between Kings and Chronicles on the one hand and Ezra on the other, or (more strictly) to fill out the sketch which the author of the Chronicles gives in a single verse in his last chapter: 'And them that had escaped from the sword carried he [ie, Nebuchadnezzar] away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia'" (2 Chr. 36:20).丹尼尔“的圈养历史学家,作家谁单独提供任何针对该事件的黑暗和凄凉期在此期间,以色列竖琴上的树木,到幼发拉底河增长挂系列,他的叙述可以说是一般干预之间国王和历代一方面和以斯拉另一方面,或者(更严格)填写素描其中的编年史作者在一个单节的最后一章给出了:“和他​​们已经从他的剑逃出进行[即,尼布甲尼撒]客场巴比伦;他们在那里,直到波斯“王国统治”(2 CHR 36:20),以他的仆人和他的儿子。

The prophetical part consists of three visions and one lengthened prophetical communication.该预言的部分包括三个愿景和一个加长预言的沟通。The genuineness of this book has been much disputed, but the arguments in its favour fully establish its claims.这本书的真实性一直备受争议,但在其有利的论据完全确立其索赔。(1.) We have the testimony of Christ (Matt. 24:15; 25:31; 26:64) and his apostles (1 Cor. 6:2; 2 Thess. 2:3) for its authority; and (2) the important testimony of Ezekiel (14:14, 20; 28:3). (1)我们有基督的见证(太24:15,25:31,26:64)和他的使徒(林前6点02分;帖后2:3。)以其权威,(2 )在以西结的重要见证(14点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)的性质和书记载也完全有时间和在何种情况下笔者生活的和谐。(4.) The linguistic character of the book is, moreover, just such as might be expected. (4)书的语言字符,而且,就如人们的预期。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.(但2:4; 7)某些部分是写在沙尔语言,并在希伯来文写的部分中有一种风格和形式与旧约后来的书籍,尤其是与以斯拉说,密切的亲和力。The writer is familiar both with the Hebrew and the Chaldee, passing from the one to the other just as his subject required.作者是既熟悉与希伯来文和沙尔代,从到另一个主题,就像他需要传递。This is in strict accordance with the position of the author and of the people for whom his book was written.这是与作者和他的书对他们来说,是严格按照书面人民的立场。That Daniel is the writer of this book is also testified to in the book itself (7:1, 28; 8:2; 9:2; 10:1, 2; 12:4, 5).丹尼尔是这本书的作者也证明了在书本身(7:1,28; 8:2;九时02分,10时01分,2,12时04,5)。

(Easton Illustrated Dictionary)(伊斯顿说明字典)


Daniel's Vision of the Four Beasts丹尼尔的愿景四大野兽

From: Home Bible Study Commentary by James M. Gray来自:主页圣经研究评论詹姆斯M灰色

Daniel - Chapter 7丹尼尔 - 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).这和第8章愿景是先知的“梦想和理想,”而不是国王的,它们发生在他在早年的政治伯沙撒的退休(7:1,8:I)明显。 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.它们包括像尼布甲尼撒的梦想同样的理由,让我们更详细,并从不同的角度来看,从他的外邦统治时期同样的故事到现在的时代的结束。 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.一个区别是尼布甲尼撒的梦揭示了强加在世界列强向外光彩,而丹尼尔的说明他们的品德所凶猛和贪婪的野兽表示。

"It is remarkable that the heraldic insignia of the Gentile nations are all beasts or birds of prey."“这是了不起的是,外邦国家纹章徽都是野兽或猛禽”。The "sea," in Scripture, stands for the peoples of the earth (Isa. 17:5, Rev. 17:15). “海”,在圣经中,代表地球人民(以赛亚书17:5,启示录17:15)。The "great sea" Daniel saw was the Mediterranean, the center of the prophetic earth. “伟大的海”丹尼尔看到的是地中海,地心的预言。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.也就是说,如果没有另外指出,国家与它的预言已经做主要是,是那些在这条海上边界,或者其政治派别都与他们息息相关。

The Four Beasts四活物

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这两个愿景(第7章)第一,更加紧密地观看时,解决四个本身,他们的解释,但我们会单独对待它。The lion (v.4) corresponds to the golden head of Nebuchadnezzar's image, and stands for Babylon.狮子(第4节)对应于尼布甲尼撒的形象金色头,和巴比伦立场。The bear (v. 5) corresponds to the best and arms of silver, and stands for the MedoPersian empire.熊(5节)对应的最佳和银武器,并为MedoPersian帝国的立场。Being "raised up on one side," means that one part of the empire was stronger than the other, which was Persia.作为“提出在一边了,”意味着一个帝国的部分比其他,这是波斯强。The "three ribs in the mouth of it" are the three provinces conquered by it not long before, Susiana, Lydia and Asia Minor.“三在它的嘴肋骨”是三​​个由它征服了没多久,Susiana,莉迪亚和小亚细亚省。The leopard (v. 6) is the Grecian empire, corresponding to the "belly and thighs of brass."豹(第6节)是希腊帝国,所对应的“腹部和大腿的黄铜。”

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.四翼表示迅捷与它进行各个方向的胜利,与四头其成其大脑袋,亚历山大死亡作为最终分割的许多地方。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,可怕的野兽,太可怕和一个名称(7节)可怕对应于铁腿,相当于罗马帝国。Its ten horns, like the ten toes in the other case, speak of the ten kingdoms into which it shall be divided at the end of this age; while the little horn (v. 8) "who subdues three of the ten kings so completely that the identity of their kingdoms is lost," is the important additional feature of this vision over that of Nebuchadnezzar.其十角,像在其他情况下,十个脚趾,讲的十到它应在这个时代结束分裂的王国,而小喇叭(8节)“谁制胜的十王3个SO完全认为他们的王国身份丢失,“是重要的这一设想附加功能超过尼布甲尼撒的。 We will again refer to this.我们将再次提及这一点。

The Ancient of Days古代的天

vv.VV。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). 9-14虽然这些事件是地球上的人都在天上蒸腾达到高潮,现场是一个伟大的判决(比较PS 2。马特25:31-46,和牧师19:19-21)在我们面前。"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).他说:“天古”是确定一些为先,和其他人作为神第二人称(启示录1:12-14;约翰5:22)。 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.而“野兽”(11节)杀害意味着世界权力销毁在其复兴的罗马帝国最后的形式表示。 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.至于其统治被带走,而他们的生活是一个赛季(12节)长期“万兽休息”,意思是,每个被前面的帝国,又吞噬了其继任者,住在它,虽然它失去了独立的电源的地方。 "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.他说:“人子”(13节)需要鉴定的,他没有来主动接受他的尘世王国,石切出山没有动手。(Compare the parable of the nobleman, Luke 19.)(比较的贵族,卢克19寓言。)

The Inspired Interpretation灵感的解释

vv.VV。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注意,而人子收到英国(13节)“的至高的圣人”参加并拥有与他(第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.这可能意味着地球上的忠实以色列人,但荣耀的教会将与作为她在地球上统治了空气头王。 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.为在这一解释先知极大的兴趣侧重于“小喇叭”(24节),这是所指的“野兽”启示录13和17题。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.他是神的亵渎和他的圣徒迫害者(25节),谁应在这个年龄接近的大国为三年半以来,只是在神面前与他的判断成立王国interposes。 "Time" here stands for a year, "times" for two years, and "the dividing of time," half a year. “时代”在这里代表了一年,“时代”两年,而“时间分割”,半年。(See Rev. 11:2, 3; 12:6.) (见启示录11:2,3; 12:6)

Questions 1.问题 1。To whom is this vision revealed, and at what period in his life?对谁是这一愿景透露,和他生活在什么时期?2.2。How does it correspond with Nebuchadnezzar's dream?它是如何对应尼布甲尼撒的梦吗?3.3。How does it differ in its point of view?它是如何在不同的观点?4.4。What does the "sea" symbolize in the Bible?这个“海”象征着这句话呢?5.5。What particular sea is now in mind, and what gives it its great importance prophetically?尤其是现在什么海​​在心中,并赋予它什么预言的重视?6.6。Which was the stronger part of the second empire?这是第二帝国的强大的一部分?7.7。What is the interpretation of verse 12?什么是12节的解释呢?8.8。What is the meaning of "a time, and times, and the dividing of time?"是什么意思“一时间,和时间,和时间的划分?”


Daniel's Vision of the Ram and the He-Goat丹尼尔的愿景拉姆和他的山羊

From: Home Bible Study Commentary by James M. Gray来自:主页圣经研究评论詹姆斯M灰色

Daniel Chapter 8丹尼尔第8章

How much later was this vision than the preceding?多少后来被这个比前面的视野?Where was it revealed to Daniel (v. 2)?哪里是它透露给丹尼尔(2节)?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.重要的是要记住,它涵盖了与前面相同的理由,只是故事的开始,而不是与巴比伦的霸主地位,但在玛代,由RAM(3节)为代表的波斯人,虽然前视力熊。 The higher horn of the ram is the Persian half of the empire.RAM的高角是波斯帝国的一半。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).美帝国征服了西部,北部和南部,但在其西部的运动它唤醒了由“他山羊”,其“显着的号角”是亚历山大大帝(vv. 5-7)为代表的希腊人战胜反对。In the former vision this empire was represented by the leopard.在以前的眼光这个帝国的代表是豹。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.第8节预示着死亡的亚历山大,以及分为四个部分,叙利亚,埃及,马其顿,小亚细​​亚,分别统治下的亚历山大的将军四,Cassander,Lysimachus,塞琉古帝国和希腊托勒密分工。

Antiochus Epiphanes安提阿哥伊皮法尼斯

vv.VV。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. 9-14“一个小喇叭”,因为在前面的视野,出来从这些四(9节),其发展对电力的南部和东部,尤其是“愉快的土地,”以色列的土地。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”是对叙利亚的宝座,他的名字是塞琉古王朝安提阿哥伊皮法尼斯第八,虽然他有时也被称为“Epimanes”或“疯子”,因为他的生活和事迹。 As an oppressor of the Jews he fulfilled filled the prophecy in verses 10-12, as will be seen by the book of Maccabees.作为一个犹太人的压迫者,他完成填补了诗句10-12预言,如将由马加比书看。"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 “主机的天堂”和“明星”是以色列的类型,特别是他们的领导人,诸侯,牧师,拉比的时期,这是约公元前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. (第11)“主机的王子”无疑是主自己,从他们的日常牺牲被带走的,其保护区的污染。Indeed, when Antiochus conquered Jerusalem he caused a sow to be sacrificed on the altar, and its broth sprinkled over the entire temple.事实上,当安提阿哥伊征服了耶路撒冷,他造成了要在祭坛上的牺牲品母猪,其汤汁洒在整个寺庙。He changed the feast of tabernacles into the feast of Bacchus, and greatly corrupted the Jewish youth who were spared from the sword, one hundred thousand of whom were massacred.他改变成酒神节的住棚节,极大地败坏了犹太青年谁是从剑幸免,百人千被屠杀。

The time during which this continued is revealed by a conversation between two angels which Daniel in vision hears (vv. 13, 14).在此期间继续由这两个天使在视觉丹尼尔听到(vv. 13,14)交谈时透露。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.2300天是确定的,有时会从犹大马加比“的胜利,而不是日期或时间回来时他清洗从憎恶的避难所,大约12月25日,165 BC,171 BC,对干扰的安提阿哥伊日期。This Antiochus is a forerunner, or an approximate fulfilment of that "little horn" spoken of in the preceding vision, and again in the closing part of the present one.这是一个先行者安提阿哥伊,或该“小喇叭”讲在前面的视野,又在当前一个关闭部分近似实现。

The Inspired Interpretation灵感的解释

vv.VV。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天使加布里埃尔在这里出现的第一次,在一个人(vv. 15,16)相似,但很显然,他的解释是给有参考不是要和他的事迹作为安提阿哥伊向谁比他更应出现“在结束时间”(5:17),同一个可能,而同期的被称为在前面的视野。 "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.他说:“结束时间”是在19节确定为“的愤慨去年年底,”表达式经常会见了在旧约和意义对以色列神的愤怒在她的不服从和叛教账户,愤慨,将被倒出来后,她在这个时代的结束。 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.这是其中安提阿哥伊是先行者或近似的履行,谁可能是因为在前面的视野一样,是进一步在23-25​​节描述。

What language in verse 23 shows that he appears at the end of the age?在23节什么语言显示,他在世界的末了出现?How are his spirit and character described in the same verse?如何在他的精神和性格描述相同的诗句?How does the next verse suggest superhuman agency in his case?如何在他的建议下诗案超人机构?And his animus towards Israel?而他对以色列的敌意?Express the deceitfulness indicated in verse 25, in your own words.快在25节指出的迷惑,在你自己的话。What language in this verse shows his opposition to the Messiah personally?是什么在这节经文的语言表明他反对弥赛亚个人?How is his destruction expressed?如何表达他的毁灭?(Compare 2 Thess. 2:8.) It may be objected that this being can not be the same as the "little horn" of the preceding vision, because that is seen to come up out of the ten horns; in other words, out of the Roman Empire or the last form of Gentile dominion on the earth, while this comes up out of the four, or the Grecian Empire, which is next to the last. (。比较2帖前2:8)这可能是反对,认为这是不能被作为“小喇叭”的前面的视野一样,因为这被看作是天上掉下来的十角了,换句话说,出了罗马帝国或外邦统治地球上最后一种形式,而这出现时出了四个,或希腊帝国,这是下到最后。

But a simple answer is that he may come up out of that part of the Roman Empire which was originally the Grecian; in other words, that his rise may be expected in that quarter of the world and from such antecedents.但是,一个简单的答案是,他可能走出的罗马帝国,本来是希腊的一部分了,换句话说,他的崛起,可以在该季度的世界从这种来路预期。 Nevertheless some think the "little horn" of this chapter, who shall arise at the end, is a different person from the one in chapter 7.不过有些人认为的“小喇叭”这一章中,谁应出现在最后,是从第7章一个不同的人。They hold that he of chapter 7 will be the head of the revived Roman Empire, but that he of chapter 8 is another king of the north, who is to be the foe of Israel, and at the same time the enemy of the head of the revived Roman Empire.他们认为,第7章,他将成为复兴的罗马帝国的头,但他的第8章是另一个北部,谁是敌人,是以色列王,并在同一时间内敌人的头复兴的罗马帝国。 This may be true, and we would not dogmatize in a matter of such uncertainty, but we think the view suggested here of the identify of the two is the simpler and more practical one to hold awaiting light.这可能是真实的,我们不会独断在这种不确定的事,但我们认为这里的观点提出了两个识别是更简单,更实际的持有等待光线。

Questions 1.问题 1。How far is the scope of this vision identical with the preceding?多远的这一设想与前相同的范围?2.2。Name the geographic divisions of the Grecian Empire and their respective rulers.名称及其各自的希腊帝国统治者的地理区划。 3.3。Historically, who is meant by the "little horn"?从历史上看,谁是何谓“小喇叭”?4.4。Give as much as you can of the history of Antiochus Epiphanes.尽可能提供您的安提阿哥伊皮法尼斯历史可以。5.5。Of whom is he a type or forerunner?一位是他的类型或先行者?6.6。What is meant by "the time of the end"?何谓“的结束时间”?7.7。What objection might be raised as to the identity of the "little horn" in chapter 7 with that of chapter 8?可能提出什么异议,以对“小喇叭”的章与第8章,7的身份呢?8.8。How might it be met?它怎么可能满足?


Daniel's Seventy Weeks丹尼尔的七十周

From: Home Bible Study Commentary by James M. Gray来自:主页圣经研究评论詹姆斯M灰色

Daniel Chapter 9丹尼尔第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.到目前为止,我们一直在丹尼尔处理对外邦人时代先知的历史,但现在我们回到了自己的人,犹太人。Note the time and circumstances, verses 1, 2.注意时间和情况,诗句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.先知正在研究的旧约,因为他拥有这类书籍,尤其是耶利米,并知道70年圈养渐入尾声,因此他被移动提供在圣经中最显着的祈祷之一。 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.这祷告是分割成供认,经文3-15,和祈求,诗句16-19,这是了不起的前,圣男子,丹尼尔,他在全国包括有份自己的罪过。 It is equally remarkable that his supplication is based on desire for God's glory, verses 17, 18.同样出色,他的恳求是对上帝的荣耀,诗歌17,18愿望的基础。Israel has no merit to claim, but the Lord's honor is at stake.以色列没有好处要求,但主的名誉受到威胁。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.我们看到在这之前的始祖,先知和psalmists的祷告,我们需要牢记的教训。

Gabriel's Visit加布里埃尔的访问

vv.VV。20-23 What mystery is shrouded in these verses!20-23什么奥秘是笼罩在这些诗句!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?天上的亲近,神在他的人民,性质和天使部,估计神的圣人,谁也捉摸这些东西请愿的兴趣呢?

Answer to the Prayer答案的祈祷

vv.VV。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“周”,24节,可能是翻译成“七人制”,但是否是意味着“七人制”的天数,或数周或数月或数年必须由上下文决定。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.上下文点,至年中,“七七人制”年,即490年,是颁布后,以色列和耶路撒冷城是本节的第一语感。At the close of this period six things shall have been accomplished for that people.在此期间应密切六样已经完成了人们。 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.换句话说,加布里埃尔的消息不只是对丹尼尔的关于从“70年圈养返回祈祷的答案,但对以色列整个未来从该圈养月底启示本时代的结束。

This is evident from the nature of the six things mentioned: 1.这是显而易见的,从六个提到事物的本质:1。To finish the transgression.要完成的海侵。2.2。To make an end of sins.要使罪的结束。3.3。To make reconciliation for iniquity.为了弥补罪孽和解。4.4。To bring in everlasting righteousness.为使永义。5.5。To seal up the vision and prophecy.封存的眼光和预言。6.6。To anoint the Most Holy.为了膏至圣。

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.上述前三个指的是时间还是将来,对以色列的罪过还没有完成,也结束了她的罪,也包括她的罪孽。The time, therefore, is that spoken of by all the prophets, and especially named in Zechariah 13:1 and Romans 11:26-27.的时间,因此,讲的是由所有的先知,特别是在撒迦利亚13点01和罗11:26-27命名。This is the time, moreover, when "everlasting righteousness" shall be brought in, otherwise the blessings of the millennial age.这是时间,而且,当“永恒正义”应,否则,千年年龄带来的祝福。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.的视野和预言将被密封,然后,在他们在神的地上人民的历史最终成绩将已经发生的感觉。The most holy place will be anointed then in that new temple to be erected, as we saw in Ezekiel.最神圣的地方将被抹在新的寺庙,然后竖立,就像我们在以西结看到的。

The Division of the Sevens "From the going forth of the commandment to restore and build Jerusalem unto Messiah, the Prince, shall be seven weeks," verse 25.该七人制科“从走出去的戒律,以恢复和建设所不欲,弥赛亚,王子,规定耶路撒冷为7名周,”25节。This is the first of three divisions in this period of 490 years, and covers forty-nine years, seven weeks of years being equal to that number.这是三个在这490年的第一师,并涵盖49年,七名被等同于该年的周数。 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).该部门开始计算“从走出去的戒律规定建立耶路撒冷”,这,这是一般认为,指亚达薛西,波斯国王,谁给的权力,尼希米二十一年,尼散月(见尼2)。 It is proved historically that this was 445 BC这是历史证明,这是公元前445

During this period of forty-nine years the street and wall were built again "even in troublous times."在这段49年期间街道和墙壁被重新建造“即使在多事之秋”。(See SP Tregelles on Daniel.) But to this period of seven weeks, or forty-nine years, is added another of three-score and two weeks, or 434 years, a total of 483 years, "unto the Messiah the Prince," ie, until "Messiah be cut off," verse 26.(见丹尼尔SP Tregelles),但此七周,或49年时期,是由三个分两个星期,或434年另外,一个483年共祂的弥赛亚王子“, “也就是说,直到”弥赛亚被切断,“26节。Observe that this period extends not merely to the birth but to the death of Christ, when He is "cut off, but not for Himself."观察,这一时期不仅延伸的诞生,而是基督的,当他是死“,但不是为自己切断。”It is now admitted that our Lord was crucified April AD 32, and those competent in such calculations show that this was precisely 483 years of 360 days each, allowing for leap years, changes in the Julian and Gregorian calendars and matters of that sort.现在是承认,我们的主被钉在十字架公元32日,和那些在这样的计算能力表明,这正是每483年360天,闰年允许,在朱利安和公历日历,诸如此类问题的变化。

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.这弥赛亚被切断,“但不是为自己,”已被翻译“,并须有什么对他来说,”这可能意味着他没有再收到弥赛亚王国。[Anstey maintains that the point of departure for the 70 weeks is the first year of Cyrus. [安斯蒂认为,为70周出发点是居鲁士的第一年。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,结果是没有不同的范围内实现的预言来说,作为另一种情况计算为基础,在他的判断,在一个82岁的托勒密年代的错误。]“和王子的人即自应销毁的城市和保护区,“是指耶路撒冷的毁灭和罗马人在提多书,AD70寺庙。

They, ie, the Romans, are "the people of the prince that shall come," but this "prince" himself is identical, not with the Messiah, but with the little horn of Daniel 7, the terrible despot who will be at the head of the restored empire at the end of this age.他们,也就是说,罗马人,都是“王子的自民”,但这个“王子”本身是相同的,与弥赛亚没有,但随着丹尼尔7,可怕的暴君将在谁的小喇叭在恢复帝国负责人在这个时代的结束。 The End Period We now come to the last of the seventy sevens, or the closing seven years of this age.完期间,我们现在到了七十球赛最后,还是关闭这七个岁。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.换句话说,有一个之间的第六十九届密切的第七周开始长的省略号,的确,基督教时代的整体,其中更将后来说。

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.在第七周的事件的话开始“,并最终及其应与洪水”,这应该被视为在修订版,“他”到底,不是“”到底是为典故还是到“王子是自”,即敌基督。 The word "flood" also might be rendered "overflowing," which, to quote Tregelles, is doubtless the same overflowing as in Isaiah 10:22 and as that of the final crisis of Israel's history at the end of the age.单词“洪水”也可能呈现“爆棚”,其中,以报价Tregelles,无疑是在以赛亚书10点22分,并作为对以色列的历史在世界的末了最后危机的相同四溢。 The interval until this time will be characterized by war and desolation (compare Matt. 24:3-8).直到这个时间间隔的特点将是战争与苍凉(比较太24:3-8)。"And he," ie, "the prince that shall come," "shall confirm the covenant with many for one week." “他”,即“王子是自”,“应确认与一个星期许多公约”。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”是指当时的以色列人民要在自己的土地,但仍处于未转换的状态,至于耶稣为他们的弥赛亚接受有关的。

It will be to the mutual interest of the "little horn," ie, the Antichrist, and Israel to enter into this covenant for seven years.这将是对共同关心的“小喇叭”,即敌基督,以色列进入到这个七年的约。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).将有一个忠实的残余,但是,谁也不会低头的膝盖给他,该公约将在有“很多”,但不是所有的(比较伊萨。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.三年后,他将打破这个公约和一个半年,“造成的牺牲和奉献停止,”不再允许他们崇拜他们新建的寺庙的神。Now begins their great tribulation, "a time and times and the division of time" named in chapter 8:25 (compare Rev. 13:5, 11-17).现在开始他们的大灾难“一时间,次数和时间的划分”一章名为8:25(比较启示录13:5,11-17)。 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."这一节的后半部已被翻译这样的:“,并呼吁对可憎翼(或顶峰)(应)是其中causeth荒凉,甚至直到完善和确定后,应浇desolator了。”

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.该“可憎”是毫无疑问的,应设置这个邪恶的王子要供奉在寺庙的时候,真正的上帝已经预留了偶像。Then the "consummation" comes and with it the judgment and desolation of the "desolator."然后,“圆满”的由来和它的判断和苍凉“desolator。”

Questions 1.问题 1。With whose history are we dealing in this lesson?随着它的历史,我们在这方面的教训?2.2。What great feature marks the prayers of God's people in the Bible?什么伟大的功能标志着在圣经中上帝的子民的祈祷?3.3。What are some of the suggestions growing out of Gabriel's visit?什么是一些建议越来越多的加布里埃尔的访问呢?4.4。What period of time is covered by the "seventy weeks"?什么时间是受“七十周”?5.5。To what place and people does this period apply?到什么地方,人们不适用这个时期?6.6。Name the six important things which will be accomplished in that people at its close.命名将在其关闭,人们完成六个重要的事情。7.7。When does this period begin and end?这期间什么时候开始和结束?8.8。Divide it into its three parts.分成三个部分了。9.9。What event is identified with the first part?什么事件是确定了第一部分?10.10。With what event does part two close?用什么事件没有第二部分关闭?11.11。Explain the allusion to "the prince that shall come."解释典故的“王子是应来了。”12.12。What age intervenes between the last two parts?最后两部分之间​​的干预是什么年龄?13.13。Tell what you know about the "covenant" of verse 27.告诉你对“公约”的27节知道。


SUPPLEMENT ON BIBLE CHRONOLOGY补充有关圣经大事记

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.最后一课提到了之间的时间第六十九和第七周失效,和其他失误已在神圣的年代指出,这是可取的投入到这一问题的一课。 The chronology of the Bible has a system of its own, whose center would seem to be the crucifixion of Jesus Christ.圣经的年表有它自己的系统,其中心似乎是耶稣基督的受难。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.福布斯克林顿,对这些事项的权力,制定了未经任何人的系统的日期如下:亚当被创造了4141年,并亚伯兰被称为2055年,呈现出一个2086年干预时期。

But precisely the same period elapsed between the call of Abram and the crucifixion of Christ.但也正是在同一时间已过亚伯兰之间的呼叫和基督的受难。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.亚伯兰的号召,因此,是建立和之间的交叉,一个假设协调与该事件在历史上的重要性完全赎回中心的日期。

Cycles of Years年周期

To take another illustration, God's dealings with Israel are in cycles of 490 years.要拍摄另一例证,与以色列神的交易是在490年周期。(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)从亚伯兰出埃及记期为490年,加上十五年期间,bondwoman和她的孩子(夏甲和伊斯梅尔)在亚伯兰的帐篷为主,哪些是不计算在内。 (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. (2)从出埃及到所罗门的圣殿奉献期为490年,再加上人工饲养的131中的法官,这是不计入年时间。(3) From the dedication to the return from Babylon was 490 years, plus the seventy years of that capacity not counted.(3)从奉献给从巴比伦返回是490年,再加上这种能力七十多年没有计算在内。(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. (4)从从巴比伦到千年时代的开始返回490年,加上在以色列被分散,并免除不计算在内。

When God Does Not Count Time Prophetically speaking, God does not count time with reference to Israel while she is in captivity, or dispersion, or dominated by any other nation.当神不计时间预言说,神不计算参照以色列时间,而她在囚禁时,或分散,或任何其他国家占主导地位。In evidence of this, note that in 1 Kings 6:1 mention is made of the fourth year of Solomon as being 480 years after the Exodus.在这方面的证据,注意在列王纪上6:1提到的所罗门第四年取得为480年后的出埃及记之中。But we know from Numbers 14:33 that they were forty years in the wilderness; then, according to the Book of Joshua, they were thirty-seven years in conquering Canaan and up until the period of the Judges; Acts 13:20 shows that they were 450 years under the Judges; then they were forty years under Saul (Acts 13:21), and forty years under David (2 Sam. 5:4, 5).但我们知道,从14点33号,他们在旷野四十个年,然后,根据约书亚书,他们37年征服迦南和直到法官的期限;行为,13点20显示他们450年根据法官,然后他们在扫罗40年(徒13:21),四十下大卫(撒下5:4,5)年。 These periods foot up 607 years, to which should be added the four years of Solomon referred to, making a total of 611 years.这些时期足了607年,对此应加所罗门四年提到,使得611年。

How shall we explain this discrepancy, of which infidels and others have made so much?我们怎样解释这种差异,其中异教徒和其他人做了这么多?The answer has been stated above, that God does not count time prophetically while Israel is in captivity.答案已经如上所述,神不计时间预言,而以色列囚禁的。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,七中提到了笼养法官书,八年(3:8)之一;十八年(3:14);二十年(4:3);七年(6:1);十八年( 10:8);40年(13:1),和二十年(1山姆7:2),使得精确131年总额。

The above is a sufficient illustration of the principle.以上是一个足够说明的原则。We close this lesson with a rough diagram of the 490 years covered by Daniel 9:24-27, which may aid in fastening that important prediction in the memory: Seventy-sevens, 490 years From the twentieth year of Artaxerxes to the end of this age.我们关闭了由丹尼尔9:24-27,这可能有助于固定在内存中的重要预测涵盖490年粗略图这一课:72七人,490年,从亚达薛西二十一年至本月底年龄。 Seven weeks, or forty-nine years.七周,或49年。The street and wall of Jerusalem built.这条街和墙壁耶路撒冷兴建。Sixty-two weeks, or 434 years.第六个星期,或434年。At the close of this period the Messiah is cut off and has nothing.在此期间关闭弥赛亚被切断与已无关。AD 32.公元32。The Uncounted Period.不计数周期。1.1。Jerusalem destroyed, AD 70.耶路撒冷被毁,公元70年。2.2。Jews dispersed.犹太人分散。 3.3。Jerusalem trodden down.耶路撒冷走过了下来。4.4。The church called out.教会叫出来。5.5。Apostasy of Christendom.变节的基督教。6.6。Jews in part return to Jerusalem in unbelief.部分犹太人返回耶路撒冷的不信。7.7。Coming of Christ for the Church.即将基督为教会。One week, seven years.一个星期,七年。


Daniel's Prophecy of a Great Warfare丹尼尔的预言的伟大战争

From: Home Bible Study Commentary by James M. Gray来自:主页圣经研究评论詹姆斯M灰色

Daniel Chapter 10 through 11:35丹尼尔第10章通过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."请注意这个预言(10:1)起步较晚,并且在修订版,其中“即使是伟大的战争”是为取代短语不同渲染“指定的时间很长。” As the unveiling of the lesson will show, this phrase is an appropriate title for it.作为教训揭幕显示,这句话是一个适当的标题。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.请注意后面的启示(2-4),这是他进入无疑带来祈祷自己的身体和精神状况先知准备。Had he been seeking of heaven an explanation of the previous mysteries, especially that of the ram and the he-goat?如果他一直在寻找天堂的奥秘在以前的解释,特别是在RAM和他 - 山羊?

This seems probable, because what follows traverses so much of the ground of chapter 8.这似乎是可能的,因为接下来穿越那么多的第8章地上了。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.诗篇5-9承受如此强大到对启示录1:12-17,以表明它也是一个Christophany,或三位一体的第二位表现人子的描述相似。 But this does not carry with it that it is He who touches and speaks to the prophet in the verses succeeding.但是,这并不随身携带它,它是谁,他说话的风格和在随后的经文先知。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).撒旦的诗篇10-14王国之谜都充满了神秘感,但注意第一,丹尼尔在(11)天上法院表示赞赏;然后到祷告的效力(12)的证词。 But who is "the prince of the Kingdom of Persia" (13)?但是,谁是(13)“的波斯王国的王子”?

Doubtless a spirit of eminence in the kingdom of darkness, to whose control Satan has committed the earthly affairs of Persia (compare Eph. 4:12).毫无疑问,一种精神在黑暗王国的隆起,到其控制撒旦犯的波斯(比较弗4:12)尘世事务。This interpretation seems confirmed by the reference to Michael, elsewhere known as the archangel, and who in the kingdom of light is the special guardian of Israel (10:21, 12:1; Jude 9; Rev. 12:7).这种解释似乎证实了参考迈克尔,其他地方的天使众所周知的,谁在光的王国是以色列的特殊监护人(10:21,12:1;裘德9;启示录12:7)。 What mighty power must Satan possess as judged by this verse, but what a relief to know that there is One stronger than he!什么撒旦拥有强大的权力必须经本诗判断,但什么是欣慰的,有一个比他强!Note in the conclusion of this section that the revelation now to be given chiefly concerns what we identify as the end period, the last seven years (14).注意:在本该得到的启示现在主要问题是我们的最终期限确定,在过去七年(14)第结论。

Intervening Events介入事件

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在对先知的影响后,我们到了应采取什么与他的时间和安提阿哥伊皮法尼斯那个地方是与我们在前面的章节了解,启示。The three kings of verse 2 were Cyrus, Ahasuerus (Cambyses) and Darius Hystaspes (see Anstey's, The Romance of Chronology, Vol. I, p. 239).在第2节的三个国王分别居鲁士,亚哈随鲁(冈比西斯)和大流士Hystaspes(见安斯蒂的,浪漫的年代,第一卷,第239页)。 The fourth king was Xerxes (see Ezra 4:5-24).第四个国王薛西斯(见以斯拉记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“威武之王”(3)是亚历山大大帝,而未来诗句再次告诉他死亡,他的王国分裂之中他的四个将军。

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.对这些王国的四大两个现在起突出,埃及和叙利亚(5,6),因为那些最密切相关的后来的历史到以色列。The "king's daughter" (6) was Bernice, offspring of Ptolemy II., who married Antiochus Theous of Syria, but was subsequently poisoned by him. “国王的女儿”(6)是伯尼斯,托勒密二,谁娶安提阿哥伊叙利亚Theous后代,但后来被他毒死。Her brother is referred to in verse 7-9, Ptolemy Energetes of Egypt.她的哥哥到7-9节中提到,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).第9节是一个误译,并指北(RV),其儿子(10)是由埃及国王然而,托勒密Philopater(11),谁成为通过荒淫生活(12)在长度削弱克服王。

We have now reached the period of about 200 BC, when Syria, after many vicissitudes, turns the tide of battle in her favor under the leadership of one known as Antiochus the Great.我们现在已经达到了约公元前200年期间,当叙利亚,经过多次沧桑,原来在她的支持下,作为安提阿哥大名气的一个领导的战局。 He entered the Holy Land in the course of his campaign (13-16), treating it considerately, however, as the Jews had been his allies.他进入了他的竞选(13-16)课程的圣地,体贴对待它,然而,由于犹太人曾经是他的盟友。The last part of verse 16 is an incorrect rendering and should be compared with the Revised Version.而16节的最后一部分是不正确的渲染,并应与修订版进行比较。Later he made another effort to get possession of Egypt, the working out of his plan including a treaty engagement, and the espousal of his daughter, Cleopatra, to the Egyptian king, but the scheme did not succeed (17).后来,他提出的另一项努力,得到了埃及占有,工作出了他的计划,包括条约的参与,和他的女儿,克娄巴特拉,遵奉的埃及国王,但该计划没有成功(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.为什么在这种情况下,被称为埃及艳后“的妇女的女儿”是不明确的,但一些假设它是因为她不过是在她的母亲和两个孩子和奶奶监护。

Verses 18 and 19 speak of a contest with the Romans into which he unsuccessfully entered, and of his subsequent death.诗篇18和19讲的是一种与罗马人成不成功,他进来了,他后来死的较量。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塞琉古Philopater公元前187-176简短的统治是在20节描述,然后我们临到安提阿哥伊皮法尼斯,以诗的故事35继续。 "Vile" is "contemptible" in the Revised Version.“邪恶”是“卑鄙”的修订版。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.这个人是一个安提阿哥伊小儿子大,谁的王国不属于由右,但谁偷的人的心目中,成为押沙龙从大卫一样。He is the "little horn" of chapter 8, and as we have seen, forerunner of the greater "little horn" of the end period.他是“小喇叭”的第8章,和我们所看到的,是更大的“小喇叭”的最终期限的先行者。

Of his atrocities against Israel and the holy city and temple we read in the books of the Maccabees.对以色列和圣城和圣殿,我们读他的暴行在马加比书。"The ships of Chittim" (30) are a Roman fleet whose power put an end to his victories in Egypt. (30)“的Chittim的船”是罗马队的权力,结束在埃及他的胜利。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.在他的失败返回北部,愤怒,他致力于对犹太其中提到已取得的,哪些是预言再次在30-35节的基础的东西。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).变节犹太人同情和资助他,因为他们的继任者将在他的继任者的情况下做最后期限,但有下的马加谁勇敢地抵制他(32)铅忠实的。 It was a period of testing for Israel, out of whose fires they came forth much purified.这是一个测试以色列期间,出于对他们站出来的火灾多纯化。

Questions 1.问题 1。When was this prophecy revealed to Daniel?如果是这样的预言透露,丹尼尔?2.2。How was he prepared for it?他是如何准备呢?3.3。What illustration of "the law of recurrence" is seen in this lesson?什么样的“复发的法律”图被认为是在这一课?4.4。Who presumably is the "man" referred to in verse 5?谁大概是“人”是指在第5节呢?5.5。Who is meant by "the prince of Persia"?谁是指由“波斯王子”?6.6。What relation does Michael bear to Israel?迈克尔没有什么关系承担以色列?7.7。Name the four kings of Persia referred to in verse 2.名称波斯诗句中提到的四个2国王。8.8。What does this lesson reveal about Antiochus Epiphanes?这是什么教训揭示安提阿哥伊皮法尼斯?


Daniel's Vision of the Antichrist and the Tribulation丹尼尔的愿景敌基督的苦难

From: Home Bible Study Commentary by James M. Gray来自:主页圣经研究评论詹姆斯M灰色

Daniel Chapter 11:36 through 12丹尼尔到12章11:36

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.在这最后的视觉丹尼尔介绍,有人说(10:14),它关心他的人“,在末后的日子”,但迄今为止,它已扩展仅安提阿哥伊皮法尼斯和马加比。 The dividing line is at the close of verse 35 and the beginning of 36.分界线是在接近35节和36开头。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."在前者我们读到的测试和在以色列的明智的净化经验“甚至到了结束时间,”并在一定的“王”谁后者“应做到根据他的遗嘱。” 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.大多数学生都认为这两个诗句空间的另一个时间从马加比时期到年底失效的年龄,而国王现在摆在我们面前的这些未来的日子里,谁被称为在撒迦利亚II更特别箴:更多,特别是在撒迦利亚II:15-17,帖撒罗尼迦后书2:1,启示录13:11-17。

Some identify him with the "little horn" of chapter 7 and the "little horn" of chapter 8, whom Antiochus Epiphanes typifies.一些认同“小喇叭”的第7章的“小喇叭”的第8章,其中安提阿哥伊皮法尼斯typifies他。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.确实,这可能是真实的,即,在那一天罗马帝国恢复了头,敌基督,可能是同一个个体,但也有其他人谁认为他们可能有两个,这个我们现在不能肯定。

The King Described国王描述

vv.VV。36-39 He is self-willed, proud, blasphemous, successful, idolatrous, materialistic, and covetous. 36-39他是任性,骄傲,亵渎的,成功的,偶像崇拜,功利,贪婪。"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. (37)“他的父亲上帝”是一个短语他的犹太血统的指示,“妇女的愿望”,是由一些为象征的真正弥赛亚,谁所有前虔诚的犹太弥赛亚时代赋予妇女所需诞生。 "The god of forces," or "a god of fortresses" (38, RV), is difficult to understand except in some materialistic sense.他说:“力量之神”或“神的堡垒”(38,RV),是很难理解,除了一些重利轻义。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?我们应该说找到启示录13:11-17解释由indentifying作为罗马帝国的恢复,因为这头和邪恶的国王,敌基督,谁使所有的人拜兽首的第二首,? Is the first beast, this god, in other words?是第一个兽,这个神,其他的话?

The Last Campaign最后的战役

vv.VV。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本王有敌人,“南方之王”和(40)该期“北方之王”,但他们是谁,无法猜测。 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).最后命名为更有力和成功,进入耶路撒冷和克服国家(包括南方国家,埃及,41-43),直到在长度在东部和北部的威胁举动,使他在耶路撒冷(45)快速的工作,他会见了自己不光彩的结束(比较撒加利亚8和15,和乔尔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).这样看来,从这些经文的是,代表以色列上帝对他即将结束带来的,我们知道这是什么比这其中也急件少敌基督(帖后二:8)。There are deep things here for whose solution we can only wait, as Daniel was obliged to do (12:12).有其深层次的东西的解决方案,我们只能等待,因为丹尼尔不得不做(12:12)在这里。

Israel's Deliverance以色列的解脱

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. 12:1-3本章开放诗句,应阅读与基督的话在马太24,特别是21节,也启示录12,尤其是7-12节连接。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.请注意犹太人的信徒在这一天中的诗句1,撒迦利亚13:8,9后半部分显示残余解脱;马太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.这是一个问题,无论是身体或道德的复活,它是在第2节讲,但它与以西结37和谐说后者。"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." “他们这是明智的”(3),可提供“教师”,并指无疑给忠实的犹太证人的结束期和奖励这涉及到他们,不过,当然,它可以在一二级感应用到任何地方,永远忠实的证人,因为“他说winneth灵魂是明智的。”

The Final Vision and Final Word to Daniel最后的理想和一锤定音丹尼尔

vv.VV。4-13 This book is still sealed to Daniel's people the Jews, but the time is coming when it will be unsealed (4).4-13本书仍然密封,丹尼尔的人,犹太人,但时间快到时,将启封(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.“在亚麻布衣服的人”(5),这似乎谁出现在同一章10:5,主自己的祝福的先知。Compare Daniel's question and its answer with Revelation 10: 1-6.比较丹尼尔的问题,其答案与启示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.答案再一次确定了近三年和半年期的最后几年“的雅各的麻烦时,”启示录11和121260天。But verse 11 adds another 30 days, and what may be understood by this we do not know.但第11节又增加了30天,什么可能被此理解,我们不知道。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."在此期间可能对丹尼尔的承诺得到履行我们的地点和措施,给我们“你要休息,并在你的很多必站在时代的结束。”

Questions 1.问题 1。What period of time is represented by the division between verses 35 and 36?什么时间段的代表是35和36节之间分工?2.2。How might the "king" of verse 36 be identified?如何可能的“王”的36节确定?3.3。How is he described?他是如何描述?4.4。Have you read Revelation 13?你读启示录13?5.5。Have you read Matthew 24?你读过马太24?6.6。Do you recall the subject of Ezekiel 37?你还记得在以西结书37主题?7.7。Where is found the verse "He that winneth souls is wise?"在哪里发现的诗句“他说,winneth灵魂是明智的?”8.8。Quote from memory the last verse of Daniel.引用从内存中的丹尼尔最后一节。


Book of Daniel但以理书

Catholic Information天主教信息

In the Hebrew Bible, and in most recent Protestant versions, the Book of Daniel is limited to its proto-canonical portions.在希伯来文圣经,并在最近的新教版本中,但以理书是有限的,以它的原始规范的部分。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.在七十,the武加大等诸多古代和现代的圣经翻译,它的成员包括其原及其deutero规范的地方,这两者有平等的权利应被视为灵感,并在一个包含治疗但以理书。 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.正如武加大几乎所有该预言写作形成了一种其附录原规范在希伯来文本内容deutero规范的部分。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.本文将首先处理与但以理书,因为它是在希伯来文圣经中,和明年,其deutero规范的部分。

PROTO-CANONICAL PORTIONS原CANONICAL之部分

(1) Contents(1)目录

The Book of Daniel, as it now stands in the ordinary Hebrew Bibles, is generally divided into two main parts.但以理书,因为它现在在希伯来文圣经的普通看台,一般分为两个主要部分。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).第一类包括的是在第三人(第一至第六)告诉叙事系列和第二,其中以第一人称(chaps.七至十二)描述愿景系列。 The opening chapter of the first series may be considered as a preface to the whole work.第一个系列的开篇可能被视为对整个工序。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.它介绍给读者的书希伯来英雄,丹尼尔和他的三个同伴俘虏,亚拿尼亚,米萨埃尔和阿扎里亚斯鲁,并记录的方式,这些高尚的青年获得了在Nebuchadnezzer的服务等级高,虽然他们拒绝被玷污由御膳吃。 The second chapter relates a disquieting dream of the king which Daniel alone was able accurately to set forth and interpret.第二章涉及了国王的丹尼尔单独能够准确地阐述和解释令人不安的梦想。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的梦想是由不同的材料和作品打破了一个小石头成了一座山,充满整个地球一个伟大的雕像。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.丹尼尔的解释是认为的雕像与他们的各种材料的几个部分,与各自的力量许多君主制的象征作用,而石摧毁他们,成为一个伟大的登山增长预示一项普遍的,永恒的王国,将打破所有作品其他王国,其中,当然,并不比其他的弥赛亚。

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.下一节(三,1-30,武加大,三,1-23,91-97)讲述如何但以理的三个同伴,有拒绝崇拜一个巨大的雕像由Nebuchadnezzer起来,分为一宗高加热炉投他们保存无恙,于是国王发布了其神青睐的法令,并促进他们的尊严的地方。 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.下面一节(三,31四,武加大,三,98 - IV)中,连同其履行Nebuchadnezzer的信给所有民族和国家,述说他的一个强大的树梦想削减神的招标下来的,其由Daniel解释,在以7年的疯狂而降临的王,和回收这是他的感谢函之际形式。 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(希伯来圣经,V - VI,1)描述巴尔塔萨的亵渎宴会,神秘的笔迹在墙上,丹尼尔的解释,写作,和推翻,在当天晚上的巴尔塔萨的王国。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".在第六章丹尼尔表示作为大流士的Mede特别青睐的对象,而对官方的其他人员,谁最终成功地让他到狮子窝也扔持续嫉妒,因为他的忠诚在向上帝祈祷每天三次;在丹尼尔的奇迹般的保存,大流士法令,在他的王国都应该“害怕和恐惧的丹尼尔神”。

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.第二个是在希伯来文圣经(七至十二)一书的主要部分是采取了四个愿景的丹尼尔以第一人称描述。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.这些愿景第一(章七)被称为是巴尔塔萨的元年,并提供了接近平行阐述了梦想,在书的第二章解释说。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.夜间视力是未来的海了四个多兽,并在适当的时间来判断由“天古”的詹蒂莱权力象征,最后由普遍和永恒的弥赛亚王国取代。 Like the first, the second vision (ch. viii) is ascribed to the reign of Balthasar, and represents worldly powers under the figure of animals.像第一,第二视觉(章八)是归因于巴尔塔萨统治,并表示在动物的身影世俗权力。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.丹尼尔认为有两个角推胜利走向西部,北部和南部,直到它是由他的羊(希腊)取得了很大的角之间的眼睛(亚历山大)(玛代和波斯人)RAM。 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.这个伟大的号角即将打破反过来,并给出了地方四人(埃及,叙利亚,马其顿和色雷斯希腊王国),从其中一个长了“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".这个王子是不是,事实上,由天使加布里埃尔,谁的眼光去解释丹尼尔命名,但显然是受了“小喇叭”对天上的主机及其王子(神)的所作所为说明指定的亵渎“圣域“,中断了大约三年半的日常牺牲,终于”无手“打破。

The next chapter contains the prophecy of the seventy weeks, which is referred to the first year of Darius, the son of Assuerus.接下来的章节包含70周预言,这是提到了大流士的第一年,Assuerus儿子。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.由于丹尼尔是supplicating的怜悯他的承诺的履行在耶利米,二十九,10平方米,或二十五,11上帝,他赞成与天使加布里埃尔视野。 The heavenly messenger explained to him how the seventy years of desolation foretold by Jeremiah should be understood.天上的使者向他解释如何荒凉耶利米预言第七年应该被理解。They are seventy weeks of years, falling into three periods of seven, sixty-two, and one weeks of years, respectively.他们是多年70周,落入三个时期的七,62,和一个年周。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".第一期七周,或49年之一,将扩大从去为耶路撒冷的重建,以“一个受膏者,一个王子”的“字”字样。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".在六十两周434年第二,圣城将建设虽然“在狭窄的时代”。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.在这一时期结束“的受膏者”将被切断,和王子谁应来的人将“摧毁”城市和庇护,他将与多为一周(或七年坚定盟约),并在此一周半,他会引起牺牲和奉献停止和可憎的苍凉即将成立,直到他与他的命运的会面。 The last vision, ascribed to the third year of Cyrus, is recorded in chapters x-xii.最后视力,归因于第三年居鲁士,被记录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.其开放的一部分(X喜,1)为以媒体,波斯,希腊引用的眼光描述。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,连接四个波斯国王亚历山大和他的继任者,更特别的北方,即安提阿哥伊皮法尼斯,对埃及,犹太人,寺,等王的事迹,许多事件,直到他应该告一段落。 The conclusion of the vision (xii) declares how Michael (the guardian angel of Israel) will deliver the people.的眼光总结(十二)声明如何迈克尔(以色列的守护天使)将提供人民。Mention is made of a resurrection of the dead, followed by rewards and punishments.提到了一个死人复活,随后由奖惩。 For 1290 days, or about three and one half years, the daily sacrifice will cease and the abomination of desolation will be set up.对于1290天,约三年半以来,每天的牺牲将停止和可憎的苍凉将成立。Blessed is he who continues steadfast till 1335 days.有福是谁,他继续到1335天坚定。

(2) Object and Unity(2)对象和统一

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.它很容易从这些内容看来,但以理书并没有为它的对象给予总结的巴比伦流亡时期的历史帐户,或丹尼尔自己有生命,因为两者的部分自称只给出一些孤立的事实连接无论是流亡或先知的生命。 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.从相同的内容,它也可以很容易地看出,这种神圣的写作对象是不记录在实质上类似于从而弥补了工程归因于旧约先知预言的文学独特的地址。 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.在两方面的问题和形式,对丹尼尔预言的内容是一个奇特的一种,没有确切的圣经的同时,除了在圣约翰启示。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".在丹尼尔,如本圣经的最后一本书,一个是在内容的通用无疑是安慰下,一个​​残酷的迫害折磨上帝的人主要是通过对“的结束时间”轴承象征梦想的手段,存在。 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.这是在但以理书(chaps.七至十二)第二部分记录的四个愿景明显的目的,也是Nebuchadnezzer的梦想,并给予在该激发写作的第一部分第二章的解释:其中迫害中的看法是安提阿哥伊皮法尼斯,和犹太人是由双方的命运,正等待他们的压迫者和上帝的普遍和永恒的国度设立放心前景安慰。 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.也有在章节III - VI不同一般用途的叙述:在每个在他们所有的真神的慷慨和不断仆人 - 丹尼尔和他的同事俘虏 - 最后的胜利,而他们的压迫者,但强大的或无数,最终受到惩罚或作出承认并促进以色列的神的荣耀。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.这是但以理书启示录对象是承认由现今多数学者,并与分配在希伯来文圣经的神圣写作的地方,在那里出现并不在“先知”,或第二次大分工的和谐原来的文本,但在“著作”,或第三文本的主要部门。

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.随着世界末日的著作通常承担打动汇编,人们可能会自然地被引诱方面的但以理书 - 作为编纂的工作 - 他的世界末日的性格刚刚被描述。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.事实上,上个世纪许多学者 - 其中一些人信奉天主教 - 已经提出了积极的理由证明,书的作者实际上已经把这些文件作为可以一起为他的一般目的。At the present day, however, the opposite view, which maintains the literary unity of the Prophecy of Daniel, is practically universal.在今天,但是,相反的观点,这保持了丹尼尔预言文学的统一,实际上是普遍的。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.有人认为,该书的统一计划,其标的物,在其两个主要部分的语言非常相似,研究安排等论点是告诉后者的位置非常赞成有力。

(3) Authorship and Date of Composition(3)作者和作曲日期

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?一旦承认,但以理书是作者的一个单一的工作,有自然产生的重要问题:这是唯一的作家谁先知丹尼尔组成流亡期间(586-536年)的工作,或者相反有些作者,现在未知的,谁写在以后的日子这启发书,仍然可以做出来? 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.传统观点认为,在天主教徒之间的主要活力,就是把整个工作,在希伯来文圣经中,应直接转交丹尼尔,他的名字它承担的作用。 It admits, indeed, that numerous alterations have been introduced into the primitive text of the book in the course of ages.它承认,事实上,许多改动了进书的原始文字介绍,在时代的过程。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.它坚持认为,尽管如此,这两个叙述(第一至第六),其中丹尼尔似乎是另外一个人形容为担任记录,并象征性的愿景(chaps.七秀),其中他形容自己与天上的青睐启示,被写,而不是简单地由作者与该先知谁是当代和巴比伦生活在公元前六世纪,但丹尼尔自己。 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.在人员使用这种差异被认为是引起从书的内容分为两部分各自自然:丹尼尔采用的第三人在记录事件,该事件是它自己的见证,以及在有关预言愿景第一人,从上面这些通讯需要的那些人的个人证明他们传授。 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.在对这个历史悠久的立场反映出我们但以理书的作者是他的名字命名,并承认作为其组成日期570-536 BC,矗立着一座较近期的理论,得到了广泛的当代学者所接受。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.主要是对历史和语言的理由的基础上,对手的理论,是指对但以理书的起源,在其目前的形式,到后来的作家和周期。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).它看成是一个未知的作者谁组成的Machabees在这期间的工作,世界末日的写作,更准确的安提阿哥四,皮法尼斯(175-164年)的时间。

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.以下是该保守的学者通常,满怀信心地设置为证明但以理书必须交由该名知名先知,因此到比对手多主张尽早提出的外在见证。 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.基督教传统,无论是在东方和西方,已经几乎一致从基督的时间到今天在承认了但以理书的真实性。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.其证言主要是根据马太,XXIV,15:“因此,当你将看到的荒凉不堪,这是由丹尼尔谈到先知,在神圣的地方站立:他是readeth让他明白”,其中通过基督作为真正的神谕,并明确表示,他们的名字,作为作家对待先知但以理的异象。 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.这样做,有人认为,基督的赞同和他的权威证实了这是当时的犹太人收到意见,并认为作为他的名字命名的书,作者丹尼尔。Jewish tradition, both during and before Christ's time, bears also distinct witness to the genuineness of the Prophecy of Daniel.犹太人的传统,无论是在和基督之前的时间,熊也见证了不同的丹尼尔预言的真实性。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“古物的犹太人”(。Bk.十一,第八通道,5),所学的犹太祭司和法利赛人,约瑟夫(约公元40-100),写道:“当但以理书被证明亚历山大大帝(卒于公元前323年),其中丹尼尔宣称,希腊人应该破坏波斯人帝国,他应该是自己的目的“的人。 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前基督教时代的Machabees第一本书(写于公元前一世纪的早期)显示与丹尼尔预言(参1马加比1时54分,与但以理书9:27,1马加比2译本版本熟人: 59,与丹尼尔3:6 60),何处是推断

that at that date the Book of Daniel must have been for some considerable time rendered into Greek, and在那个日期但以理书必须有被渲染成希腊一些相当长的时间,并

that its composition must have preceded this translation by some considerable time more, so that its origin under Antiochus Epiphanes is hardly probable.其组成必须有相当长的时间之前,一些更本翻译,所以它的起源是下安提阿哥伊皮法尼斯可能很难。

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.再次,女巫甲骨文(Bk.三,经文388 SQQ),本来已经约公元前170写的,包含一个暗示安提阿哥四,并把丹十角。,七,7,24,因此点一个比这是由最近理论的倡导者提出更早的日期。 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.更特别的是,在五经译本翻译,约公元前285制成,在申展品。,三十二,8,守护天使学说它显然借鉴了但以理书,并由此可以证明该存在激发写作前安提阿哥伊皮法尼斯时间长。 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.最后,根据约瑟夫(魂斗罗阿皮翁,八),是犹太人的旧约佳能巴勒斯坦,一直列入“著作”丹尼尔,被关闭的埃斯德拉斯(在公元前五世纪中),这就是说,在这么近的书,其真实性便可以很容易地确定,并会自然会为工作纳入巴勒斯坦佳能插入原因组成的日期。

To strengthen the inference drawn from these external testimonies, conservative scholars appeal to the following direct and indirect intrinsic grounds.为了加强这些外部的证词得出的推断,保守的学者呼吁以下直接和间接的内在理由。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.纵观他的著作中谈到的第二部分丹尼尔的第一人,从而使作为第七章,第十二作家本人含蓄。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,在的话:“然后,他[丹尼尔]写的梦想,并告知的事项的总和”,我们有一个声明,明确归咎给他的第一视觉(第七章)书面提出,含蓄,即随后的愿景,这是与开放密不可分的一个。 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.现在,如果在该书的第二部分所描述的愿景是由丹尼尔自己录制的,同样的事情必须承认在这方面的叙述构成了该书的第一部分(第一至第六),因为承认团结的工作。 And in this way direct intrinsic evidence is considered as making for the Danielic authorship.而在这样的直接证据被认为是内在的Danielic作者决策。The indirect intrinsic grounds point in the same direction, inasmuch as they tend to show that the author of the Book of Daniel was间接的内在理由,指向同一个方向,因为它们往往表明了但以理书的作者是

a resident in Babylon在巴比伦居民

one who wrote in the period to which the Prophet Daniel belonged, and一个谁的时期,先知但以理属于写道,

one who is best identified with that Prophet himself.一个谁是最好的先知自己确定。

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.这些职位首先,它是说,是证明了的熟人这在历史的工作部分的作者evinces(第一至第六)与礼仪,风俗,历史,宗教等的巴比伦人在微小的细节,他指的是,他描述当地的着色,他的确切引用的事实,是因为只有这样,在巴比伦的居民可以相当应该具备的。 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.它同样证明了的对丹尼尔的预言形式第七章至第十二章比较,与一个在巴比伦生活的一般环境,并与特别巴比伦古迹;对丹尼尔的愿景在第七章图像,例如,是几乎与上发现相同的Ninive废墟遗迹,以及在第八章,2(希伯来文),和x,4,河岸是最恰当的丹尼尔的视觉场景给出。 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.虽然这样很巴比伦熟悉,对书的作者丹尼尔背叛没有这样的波斯和希腊的特殊知识,会自然地想到,如果,而不是在公元前六世纪的生活,他曾是当代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.这个时代的巴比伦时期后由于没有明显的知识有时被要求证明第二个位置:即属于这一时期的作家,并没有其他。More often, however, and more strongly, the linguistic features of the Book of Daniel have been brought forth to establish that second position.更多的时候,然而,越来越强烈,对但以理书的语言功能相继问世,以证明第二的位置。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.它已得到肯定,一方面,认为丹尼尔与众多Aramaisms希伯来语,蕴藏着密切关系的Ezechiel这一点,是,因此在流放期间,以及在另一方面,该阿拉姆丹尼尔的部分(二,四七)有与埃斯德拉斯那些美妙的协议,而它们是由许多希伯来文从旧约的最早的阿拉姆语释义成语区别开来。 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.特别是从希伯来文轻松过渡到阿拉姆语(二,4),反向(八,1 SQQ),是唯一可解释的假设,我们被告知,即作家和书的读者同样既熟悉,这两种语言的自由处理西服不是Machabean年龄丹尼尔但是,或流放,其中既有舌头在平等的利用自然。 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.对于最后一个位置(即对但以理书的作者是最好的那名先知确定)作出的内在理由,可归纳为这个简单的声明:虽然没有在巴比伦流亡其他先见以来,乃至就可以了,命名为中,启发写作,丹尼尔,由于他在巴比伦法院的立场所描述的愿景可能录音机,他把智慧的迦勒底开始,并把他的电话问题,上帝已经显示给他,是绝对有适合当时写装置已被传授了对他的时间和年龄的犹太人随后安慰他的预言。

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.谁曾研究这方面的证据学者,紧密合作,并没有偏见,得出的结论是理性的批评是断然否认完全是但以理书的历史人物是错误的。 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.同时,其中许多人仍然质疑提出证明Danielic作者的外在和内在的理由绝对的说服力。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.后面这些学者正确地否决不真实的约瑟夫,这是指在旧约佳能接近埃斯德拉斯时声明,并在同犹太历史学家众所周知的放大任何关注自己民族的偏见,他们有正当理由对于怀疑他的说法,丹尼尔的预言却显示出了亚历山大大帝这个王子时通过巴勒斯坦通过。 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.据称参考在申命记七十版本丹尼尔的表情,他们很容易解释为以后的光泽,以及与丹尼尔预言Machabees他们自然视为与非Danielic作者兼容的第一本书实际的熟人,甚至与丹尼尔的时间安提阿哥四书组成。 As regards the last external testimony in favour of the genuineness of that sacred writing, viz.至于最后的那个神圣的写作,即有利于外部的证词真实性。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.基督的话就丹尼尔和他的预言,这些相同的学者认为,如果没有对崇敬由于基督的人,和信任,由于他的话去,他们有权利不考虑通过呼吁在太,二十四,15,作为绝对定论:耶稣并没有说清楚,丹尼尔写的预言而承受他的名字从他的话来推断这是假设的东西,可能也受到质疑,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.在谈到一个圣经书的内容,他一定当天证实了他的有关著作权的传统观点,在事实来看,他们在基督的神的信仰和truthfulneess毫无疑问是许多学者 - 比如天主教徒,例如,作为父亲Souciet,SJ,主教Hanneberg,弗朗索瓦Lenormant,和其他人 - 都认为基督的参考丹尼尔在马特,XXIV 15,不承担出Danielic作者因为它是由保守的学者称,主要是在他的基础。话。

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.经由此表明,到自己满意的,外部的证据,或在传统的观点有利于主体尚无定论的性格,作者的Danielic对手的努力,证明内部证据果断点到后期的起源,他们归于书丹尼尔。 Briefly stated, the following are their principal arguments:简单地说,以下是他们的主要论点:

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.由于现在是在希伯来文圣经中,但以理书包含这往往证明其作者是不是该事件的目击者提到,因为会是这样,如果他是先知丹尼尔历史典故。 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.如果这个作者在流亡生活,有人认为,他不会说:“在对乔金姆,国王的犹大,Nebuchadnezzer,巴比伦王在位第三年来到耶路撒冷,围困它”(但,一,1),因为与耶利米,三十六,9,29本的冲突。

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;他不会有多次用了“迦勒底人”作为一个博学种姓的名字,这个意义上说是国外对亚述 - 巴比伦的语言,一个起源晚于流放,他也不会说的巴尔塔萨为“王” (五,1,2 3,5,等八,1),作为“Nebuchadnezzer儿子”(五,2,18,等等),因为巴尔塔萨从未王,他和他的父亲有任何血的关系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.他本来可以避免的声明说:“大流士Mede继承了王国”巴尔塔萨(第31),因为没有这样一种Nabonahid,巴尔塔萨的父亲,和Cyrus,巴比伦征服者统治者房间,他不能发言的“书”(但以理书9时02分,希伯来书文本),这意味着一个表达式耶利米的预言形成了一个神圣的书籍,这无疑是不是在Nebuchadnezzer时间的情况下著名的集合的一部分和Cyrus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.书中的语言特征,因为它在希伯来文圣经存在,点也有人说,为日期晚于丹尼尔认为:它的希伯来文的明显晚类型的后面内赫米亚斯“时间,同时在其希伯来文和它有阿拉姆部分是波斯文字和至少三个希腊字,这当然应该提到一个时期晚于巴比伦流亡。

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.不只是消极的推论说,但以理书不是在圈养组成感​​到满意,对Danielic作者对手力争达到至于它的起源之日起积极的结论。 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.为此,他们考察的内容,启发写作,他们认为,通过观看历史的光都的部分,它们是导致其构成是指一定的安提阿哥伊皮法尼斯时间。 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.它可以很容易地看到,我们被告知,即对异象从而弥补了丹尼尔的第二部分利益之间的关系存续犹太人和安提阿哥达到高潮。 It is this prince who manifestly is the subject of Dan.正是这显然是王子谁丹的主题。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, 10-12.八,9-13,23-25​​,谁是极有可能“小喇叭”的于丹发言。,七,8,20,21,25,而他的统治的事件,显然是于丹描述。,九, 25-27日,无疑让在西安,21-45;十二,6,7,10-12。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.谁负有考虑到这一点,有人认为,是领导的圣经比喻承认这本书属于安提阿哥伊时期。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".规则是,“即使在旧约的先知提供了遥远的天神圣的消息,他们在查看自己一天的人们的需求有,他们指责他们的罪,他们安慰他们的悲伤,他们加强他们的希望,他们驱逐他们的恐惧,但是这一切并没有在丹尼尔的痕迹,如果书是在居鲁士时间写,其信息是为结束时间公开宣布为安提阿哥伊期和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.而这一推断也证实了这一事实的叙述告诉记者,在第一部分,当参考安提阿哥伊的统治被发现传授特别适合那个时期的犹太人事件的经验教训的研究。 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).而吃肉的问题(。但以理书岛8 SQQ)当时的信念测试(见1马加比1:65平方米; 2马加比6时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).火热的熔炉和狮子的巢穴(但,三六)的教训是最在Machabees时候,犹太人在死亡的痛苦责令崇拜外国神适当(参见我马赫,我,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.对Nebuchadnezzer(但,IV)和巴尔塔萨(但,V)的命运震撼人心的账目还特别计算安慰犹太人如此残酷的压迫安提阿哥伊和他的军官。 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.这样一种对但以理书日期的看法是与整个工作世界末日的性格和谐,可以确认某些事实,在历史书外部例如,如它的位置之间,这是说, “著作”,在巴勒斯坦佳能,对丹尼尔的影响后,所有的痕迹后的放逐文学缺席前的Machabean期限等尽管作者对这些论点的Danielic一些尚未完全推翻,天主教学者普遍遵守的传统观点,尽管它们不受任何教会决定的。

(4) Prophecy of the Seventy Weeks(4)预言的七十周

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.但以理书的若干章节包含弥赛亚的预言,一般进口已充分指出在制定规定的内容和写作对象,鼓舞了。One of these predictions, however, claims a further notice, owing to the special interest connected with its contents.这些预测之一,然而,声称另行通知,由于其特殊利益与内容有关。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:这是被称为的70周预言,并在一个不起眼的通道(九,24-27),其中以下是文字渲染发现:

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].第七周[字面heptads]已颁布后,你的人民和你圣城,收越轨,并作出最终的罪孽,并赎罪的罪孽,引进永义,封住远见和先知,并膏a至圣[字面:圣洁的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.然后了解和识别:从走出去的词来重新构建,直到受膏者,王子,耶路撒冷的规定[有]七周和62周应当建立对所使用的广泛的地方,护城河再次,而且在狭窄的时代。 26.26。And after the sixty-two weeks an anointed one will be cut off and he will have no .后第六两个星期受膏者将被切断,他就没有。..[Sept.[九月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.偕ouk Estai号]和王子谁应来的人会破坏城市和保护区,并最终及其[将在洪水,直到最后[应]战争,荒芜的句子。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.他会用一个星期许多公司的约,半星期,他须安排的牺牲和奉献停止,而是不足,使荒凉的可憎,而且直到圆满,而这是被确定后,desolator浇。

The difficulty of rendering this passage of the Hebrew text is only surpassed by that of interpreting its contents.渲染这个希伯来文通行困难只是超越了它的内容的解释。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.大多数评论家承认,事实上,第七个星期的年周,分为三个时期为7,62,1年周,分别下跌,但他们在差异方面都仍然确切出发点和精确终点第七周。 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.他们大多也是如此,认为有一个救世主参考的70周预言,但即使所有天主教翻译不同意以这个参考的确切性质。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.其中一些经过Hardouin,SJ,卡尔梅特,OSB等,看到在一个典型的参考预言基督,内容优先于字面一项已经,并且还在,更教会普遍。 Briefly stated, the following are the three principal interpretations which have been given by Dan., ix, 24-27.简单地说,以下是已经由丹给三个主要的解释。,九,24-27。

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.首先是古人看来,这可能是所谓的传统,并坚持认为,在70周预言是指直接在肉体外观基督,他的死,他对新约的建立,和耶路撒冷破坏罗马人。

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.第二个是最近的学者认为,主要非天主教,谁是指整体通过直接向安提阿哥伊皮法尼斯时间与(基督徒一般)或无(在逃理性主义)一个典型的参考基督。

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.三是对教会和一些谁了解在末世感预言最近神学家有些父亲,作为一个从流放年底预测的神的国的发展在基督的第二次降临到该王国实现。

(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.对默默无闻包围丹。解释的主要原因之一,九,24至27日,被发现在不完善的条件,其中的但以理书的原文已经到了我们。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.不仅在70周预言,但同时它也是整个希伯来文(但,I - II,4; VIII - XII)和阿拉姆语(二,四七)部分,该文本背叛它是各种缺陷更容易通知,并指出,而不是正确的。Linguistics, the context, and the ancient translations of Daniel are most of the time insufficient guides towards the sure restoration of the primitive reading.语言学,上下文,和丹尼尔古代翻译都是对的原始读数确定恢复时间不足导游最。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.这些翻译是希腊最古老的版本的译本,其文本已下降到我们,原来不知道,但在给予奥利(约公元254死亡),以它为他的Hexapla组成的。 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,由奥利修订,对文字的译本被认为是如此不可靠,因为它在渲染的自由,以及已纳入它等的是​​,在我们这个时代的第二个世纪,它被丢弃引入改建由教会,这取而代之采用了丹尼尔希腊版本在同一世纪的犹太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.这种Theodotion版本显然是七十由原文手段娴熟的修订,并在真实的译本由Sixtus V 1587年版出版体现之一。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.).在博士HB Swete的译本,奥利的修订和Theodotion的版本是方便印版(第三卷,第498 SQQ)对面页面并排。 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.而对丹尼尔在拉丁武加大图书的原规范的部分版本圣杰罗姆从几乎相同的希伯来文和阿拉姆文本在当前的希伯来文圣经中找到渲染。

DEUTERO-CANONICAL PORTIONSDEUTERO规范的之部分

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.希伯来文和丹尼​​尔迄今处理图书阿拉姆部分,被发现在希伯来文圣经和基督教视为神圣和规范唯一的。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.但除了这些路段,武加大,丹尼尔(七十和Theodotion)一起与其他古代和现代的希腊翻译的版本,包含三个重要部分,这是次经。 These are:它们是:

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;祷告的阿扎里亚斯鲁和三个孩子,通常} y在之间的第二十三届和第二十四届诗句第三章插入歌;

the history of Susanna, found as ch.苏珊娜的历史,发现通道。xiii, at the end of the book;十三,在书的结尾;

the history of the destruction of Bel and the dragon, terminating the book as ch.对龙的贝尔和破坏的历史,终止与CH书。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).这些碎片第一(但,三,24-90)包括一个祷告,其中阿扎里亚斯鲁,在炉中间站着,问上帝可能提供他和他的同伴,亚拿尼亚和米萨埃尔,并把自己的敌人耻辱(24-45节);一个事实,即有主的使者保存所有伤害的三个孩子,而上面的火焰消耗炉(46-50)迦勒底简短的通知,以及一个doxology(52-56 )到亲切称为“Benedicite”(57-90)已知的赞歌领先。The second fragment (ch. xiii) tells the history of Susanna.第二个片段(章十三)讲述了苏珊娜的历史。She was the faithful wife of a wealthy Jew named Joakim, and resident in Babylon.她是一个富裕的犹太人命名乔金姆忠实的妻子,在巴比伦的居民。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.两被告愧对长辈的她击退刑事进步诬告通奸,她被判处死刑的法庭前,她已被提审。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.由于苏珊娜率领出来执行,丹尼尔,上帝感动,出面与人民群众没有充分调查后,允许一个女儿谴责以色列。He examined himself the two pretended witnesses separately, and proved their testimony to be self-contradictory.他检查自己的两个假装证人分开,并证明他们的证词是自相矛盾。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."在摩西(申命记19:18,19)履行法律,两位长老被处死“,并成为丹尼尔的视线从那天起的人,从那时起很大。” The last deuterocanonical part of Daniel (ch. xiv) contains the narrative of the destruction of Bel and the dragon.最后丹尼尔(章十四)次经部分包含了对Bel破坏和龙的叙述。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.它第一次巧妙的叙述方式,丹尼尔壈王,赛勒斯,谁把巴比伦的偶像,叫贝尔,作为“活神仙”,其实吃了充足的产品,而这些人真的在夜间消耗的异教徒祭司和他们的家人:在后果,这些冒名顶替者被处死,和Bel和寺庙被毁。 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".据记载,在第二位,如何丹尼尔造成死一个伟大的巨龙巴比伦人崇拜,而国王希望他崇拜为“活神仙”。Enraged at this, the people forced the king to deliver Daniel to them, and cast the Prophet into a lions' den.在这触怒,人们被迫王提供丹尼尔他们,铸造成狮子窝先知。Daniel remained there unharmed for six days, and fed by the prophet Habakkuk who was miraculously transported from Judea to Babylon.丹尼尔在那里停留六天安然无恙,由先知哈巴谷谁是奇迹般地从犹太运到巴比伦喂养。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,国王已发现丹尼尔在狮子中间活着,大声称赞神的丹尼尔和交付先知的指控,而这些奇迹般地逃脱了丹尼尔的命运。

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.希腊确实是最古老的形式下,对但以理书这些deutero规范的部分来给我们,但这并没有决定性的证据证明他们在该语言组成。 In fact, the greater probability is in favour of a Hebrew original no longer extant.事实上,更大的可能性是在原来的希伯来文不再现存的青睐。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.它是普通的这三个方面的看法,因为原本不是希腊书面片段可以更容易地假设,他们从书的开头integrant零件。Yet, it does not settle the question of their date and authorship.然而,它并没有解决其日期和作者的问题。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.它很容易获得通过保守学者(Vigouroux,日利等),最后两个是从比其他书不同,后来的作者可能。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,它是维持几乎所有的天主教作家,认为阿扎里亚斯鲁祈祷和三国儿童歌曲不能分离从前面和在丹以下内容。,三,来,因此他们应该被称为丹尼尔的时间,如果不是那个先知自己。 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.在现实中,有wellnigh无法克服的困难,以这样一个丹早日,三,24-90,使这一片段也像其他两个,应该最有可能归因于一些不知名的犹太作家谁住后,流亡国外长。 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.最后,虽然丹尼尔次经的部分似乎包含时代错误,他们不应该被视为 - 正如由圣杰罗姆完成 - 作为纯粹的寓言。More sober scholarship will readily admit that they embody oral or written traditions not altogether devoid of historical value.更清醒的奖学金愿意承认,他们体现的口头或书面的传统没有完全泯灭的历史价值。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,不管这些可能被认为涉及文学或历史问题上,不能有怀疑,至少在下令对这些碎片的神圣和规范字安理会的遄达宣告了神的教会古老的和道义上的一致信念。

Publication information Written by Francis E. Gigot.出版信息写弗朗西斯E. Gigot。Transcribed by Tomas Hancil.转录由托马斯汉奇尔。The Catholic Encyclopedia, Volume IV.天主教百科全书,第四卷。Published 1908.发布1908年。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat.Nihil Obstat。Remy Lafort, Censor.人头马lafort,检查员。Imprimatur.认可。+John M. Farley, Archbishop of New York+约翰米farley,大主教纽约


Daniel丹尼尔

Catholic Information天主教信息

The hero and traditional author of the book which bears his name.英雄和他的名字命名的书,传统的作者。This name (Hebrew dnyal or dnal; Septuagint Daniél), which is also that of two other persons in the Old Testament [cf.这个名字(希伯来dnyal或dnal;译本丹尼尔),这也是两个旧约[比照其他人员的。I Paral., iii, 1; I Esd., viii, 2, and II Esd.我Paral,三,1;我ESD,八,二,二公共服务电子化。(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.),X,6],意思是“神是我的判断”,并因此为对但以理书作家装修的称谓,其中神的判决宣判后,反复外邦权力。

Nearly all that is known concerning the Prophet Daniel is derived from the book ascribed to him.几乎所有已知的关于先知丹尼尔来自归因于他的书。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).他属于部落的犹大(I,6),和高贵的,或者王室血统(I,3;。比照约瑟夫的犹太人,浅滩古物X,通道x,§ 1)。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).当还是一个青年,大概十四岁,他是由Nabuchodonosor进行圈养,以巴比伦在对乔金姆(公元前605年)在位的第四年。 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).在那里,有三个名为亚拿尼亚,米萨埃尔和阿扎里亚斯鲁同等级别的其他青年,他委托给Asphenez,对国王的宦官掌握护理和被教育的语言和学习的“迦勒底人”,即是意味着占卜,魔术,和巴比伦占星术教授(I,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).从这段话的犹太人的传统推断,丹尼尔和他的同伴们做太监,但是这并不一定遵循,以便他们进入国王的服务观点的简单培训等等这些犹太青年,宦官掌握,(I,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.丹尼尔现在得到了Baltassar新名称(Babyl. Balâtsu - usur,“倍儿保护他的生命”),并与亚拿尼亚,米萨埃尔和阿扎里亚斯鲁,谁收到同样​​的Sidrach,Misach新名称协议,Abdenago,分别,要求并获得许可不得使用下提供的培训的皇家表的特殊食物,并仅限于蔬菜的饮食。 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.在三年年底丹尼尔和他的三个同伴出现在国王,谁发现,他们出色的所有谁一直与他们受过教育的人,随即将促进他们在他的法庭进行。 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).从此,每当王子测试他们,他们证明优于“所有占卜者和智者,那是在他所有的王国”(I,7-20)。Soon afterwards–either in the second or in the twelfth year of Nabuchodonosor's reign–Daniel gave a signal proof of his marvellous wisdom.很快在第二或在Nabuchodonosor的统治,丹尼尔十二年之后,无论是给了他的非凡智慧的信号证明。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.在所有其他聪明人的失败,他重复和解释,对君主的满意度,国王的一个巨大的雕像是由不同的材料,并于被一块石头击中,梦想破碎,而石头山和成长为一个充满了整个地球。 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".在这个帐户,丹尼尔在巴比伦作为老约瑟夫在埃及,上升到高赞成与王子,谁不仅赋予他许多礼物,但也使他统治者“的巴比伦全省”兼首席省长“所有的“聪明人。 At Daniel's request, too, his three friends received important promotions (ii).在丹尼尔的要求,也收到他的三个朋友(二)重要的促销活动。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.下次有机会给予丹尼尔给他的智慧证明了它的另一个Nabuchodonosor梦想,再一次,他独自一人能够解释。 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.这个梦是一个强大的国王听到有关给定,它应该被削减下来的命令树,而“七次”应该“越过”的树桩,已被罚站。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.对此,丹尼尔解释说,预示着,在他的骄傲惩罚君主将一段时间失去他的王位,被剥夺了他的理由,想象自己是一个牛,和住在开放领域,但要重新恢复到他的力量,终于说服最高法院可能和最高级的善良。 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).随着神圣的自由,虽然白白,先知告诫,以防止由王为他的罪作了挽回了怜悯事迹等处罚;和丹尼尔的预言是履行信(四)。For a parallel to this, see Abydenus' account (second century BC) quoted in Eusebius (Præp. Evang. IX, xl).为这个平行,看到Abydenus“帐户(公元前二世纪)在尤西比乌斯(Præp. Evang。九,XL)引用。

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.没有什么明确表示,以什么样的丹尼尔开始后,Nabu​​chodonosor(561 BC)死亡,它只是在丹尼尔,V,11 SQQ暗示,他失去了在法庭上他的高办公和居住的退休长。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).该事件,使他再次向社会公示的狂欢是在巴尔塔萨的宫殿场景,在居鲁士的巴比伦(538 BC)征服前夕。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".虽然巴尔塔萨(希伯来书Belsh - aççar,对应Babyl。Balâtsu - usur,“倍儿保护王”)和他的领主宴请,impiously饮用已被从位于耶路撒冷的圣殿珍贵的船只采取的葡萄酒中,出现了一个人在墙上写的手指:“鬃毛,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.这些神秘的话,这对国王的智者无一能够解释,是解释丹尼尔,谁在长度被召唤,谁对他的奖励变成了三个王国的首席部长之一。 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,现在至少80岁,留在大流士Mede下,王子可能要与大流士Hystaspes(485年)确定的崇高地位。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,而且,想到了设置在所有的王国(六,4),当丹尼尔的同胞人员,担心这样的高度,力求通过罗盘定罪的不忠他对官方的他毁了他。 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.他们从国王获得了一项法令,禁止任何人,被下到狮子窝投罚款,要求任何人或神或上访,除了君主三十天。As they had anticipated, Daniel nevertheless prayed, three times a day, at his open window, towards Jerusalem.正如他们所预期的,但丹尼尔祈祷,一天三次,在他打开的窗口,走向耶路撒冷。This they reported to the king, and they forced him to apply the threatened punishment to the violator of the decree.为此,他们报告给国王,他们强迫他运用威胁惩罚的法令侵犯。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".当但以理在狮子的巢穴奇迹般的保存,大流士公布了一项法令,在他的领域都应该尊敬的荣誉和丹尼尔的神,宣称他是“生活和永恒的上帝”。 And so Daniel continued to prosper through the rest of the reign of Darius, and in that of his successor, Cyrus the Persian (vi).于是丹尼尔继续繁荣通过大流士统治休息,并在他的继任者,居鲁士是波斯(六)为大。

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).这样,实质上是这可能是针对先知丹尼尔从他的书叙述部分(I - VI)传记收集的事实。Hardly any other facts are contributed to this biography from the second, and more distinctly apocalyptic, portion of the same work (vii-xii).几乎没有任何其他事实促成了这本传记从第二,更加明显的启示,在相同的工作部分(第七十二章)。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.其中所描述的愿景代表与尊重的詹蒂莱权力和最终设置了未来的弥赛亚王国神圣惩罚通信赞成先见他为主。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".这些神秘的启示被称为大流士,巴尔塔萨,和Cyrus的统治,并作为他们的解释由天使加布里埃尔他从什么是发生在“末时”不断清晰的披露。 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).在次经他的书附录(十三至十四),丹尼尔再次出现在同一个在他工作的第一部分(I - VI)的一般性质。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.第十三章集他提出作为启发青年的卓越智慧借以羞辱并保护了苏珊娜的纯洁的虚假控告处罚。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.最后一章(十四),其中讲述了在贝尔和龙毁灭历史,代表作为神无畏的真实生活和最成功的冠军丹尼尔。Outside of the Book of Daniel, Holy Writ has but few references to the prophet of that name.对丹尼尔,圣经书外界对那名先知却很少提及。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(十四14)谈到丹尼尔,加上诺亚和工作,作为一个正义的模式,在章二十八,3,作为智慧的完美代表。

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".而对于Machabees第一书作家(二,60)是指他拯救出了狮子口,圣马太(24,15)“的憎恶的荒凉,这是由丹尼尔讲的先知“。 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.由于很可能是预期,犹太传统已经完成了与丹尼尔的生活微薄的帐户所提供的神圣经文忙。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.典故已经作出了由教会神父接受了许多犹太人,其中指出,他提出了在巴比伦太监传统。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.其他犹太传统所代表的拒绝profferred Nabuchodonosor他神圣的荣誉他,他们解释为什么他不与他的三个朋友被迫崇拜的王子在杜拉平原雕像(但,III),他被打发走由国王,谁想要备用丹尼尔的生活,对他完全知道,先知永远不会​​同意实施这样一个偶像崇拜的行为;他们给许多奇特的细节,为例如关于所发生的事情,在狮子den丹尼尔。 Others endeavour to account for what they assume to be a fact, viz.其他努力为他们所承担的帐户是一个事实,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.是耶和华的虔诚的先知没有回神的土地,后由赛勒斯发出恢复法令城市;而另再次重申,他居然又回到了朱迪亚和死在那里。

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.几乎令人难以置信的和相互冲突的传说少有关丹尼尔的生命和埋葬地点是在会见阿拉伯文学,虽然他的名字并不在可兰经提及。 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.在中世纪有一个普遍和持久的传统,丹尼尔是在苏萨,现代舒斯特,埋在胡齐斯坦省的波斯。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.在他访问于公元1165年至苏萨帐户,犹太教教士图德拉本杰明叙述,丹尼尔的墓被显示在的那个城市的犹太教堂one外观他,并显示有到今天。 The Roman martyrology assigns Daniel's feast as a holy prophet to 21 July, and apparently treats Babylon as his burial-place.罗马martyrology指定为一个神圣的先知到7月21日丹尼尔的盛宴,显然他的墓地视为就地巴比伦。

Publication information Written by Francis E. Gigot.出版信息写弗朗西斯E. Gigot。Transcribed by WGKofron.转录由WGKofron。With thanks to St. Mary's Church, Akron, Ohio The Catholic Encyclopedia, Volume IV.由于对圣玛丽教堂感谢,美国俄亥俄州阿克伦城天主教百科全书,第四卷。Published 1908.发布1908年。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat.Nihil Obstat。Remy Lafort, Censor.人头马lafort,检查员。Imprimatur.认可。+John M. Farley, Archbishop of New York+约翰米farley,大主教纽约

Bibliography参考书目

VIGOROUX, La Bible et les découvertes modernes (Paris, 1889), IV, Bk. VIGOROUX,香格里拉圣经ET LES découvertes modernes(巴黎,1889年),四,浅滩。III; DRANE, Daniel, His Life and Times (London, 1888).三; DRANE,丹尼尔,他的生活和时代(伦敦,1888)。See also the commentaries and introductions in bibliography of BOOK OF DANIEL.又见在但以理书书目评论和介绍。


Book of Daniel但以理书

Jewish Perspective Information犹太人的角度看信息

ARTICLE HEADINGS:第标题:

-Critical View:临界查看:

Form.表。

Date of the Book.日期的图书。

Genesis of the Book of Daniel.创世纪的但以理书。

-Critical View:临界查看:

One of the books of the Old Testament.其中的旧约书。It may be divided into two parts: chapters i.-vi., recounting the events of Daniel's life; chapters vii.-xii., containing his prophecies.它可分为两部分:章节i.-vi.,叙述丹尼尔的生命事件;章vii.至十二载有他的预言。"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). “虽然第一部分证明,这是不可能的世界帝国属于永远的异教徒,第二部分显示,以色列是注定要找到通过人的儿子,谁早已在天堂存在的这个世界帝国”( J. Böhmer,“帝国Gottes UND Menschensohnim布车丹尼尔,”1899年,第60页)。

Form.表。

In its form the book shows striking differences, for while ii.在其形成的书显示了显着的差异,而二。 4 to vii.4至第七。28 is written in Aramaic, the preceding and following portions are written in Hebrew. 28是在阿拉姆语写的,前面和后面的部分是希伯来文写的。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.这是不容易发现这个特点的原因,它表明,然而,谓之“迦勒底人”这本书是阿拉曼人或叙利亚人。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.类似的实例发生在家宴“奥兰足踏(编辑荷兰Joh。迈耶),在这里笔者将逐渐失效阿拉姆在巴比伦流亡人士的谈话,但在第117 returns to Hebrew. 117返回希伯来语。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.).作者可能意味着引入自己的语言“迦勒底人”,然后在不经意间被熟悉的语言对他(见“剑桥圣经学校,”司机,“丹尼尔”,在第二十二)继续进行。 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.J. Böhmer(LCP 150)认为,阿拉姆部分是这么写的,因为它的内容涉及所有人民,王子等人建议,整部书都是希伯来文写的本来,进入阿拉姆语翻译,并认为一个希伯来书部分丢失,由阿拉姆语翻译所取代。

This opinion, however, does not weigh the fact that the Aramaic begins with the speech of the "Chaldeans."这种意见,但是,不重事实的阿拉姆语的讲话开始“迦勒底人。”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.).其他学者认为,整部书原本是写在阿拉姆语,而开始和结束被翻译成希伯来文,使该书可能进入佳能(马蒂,在他的评论,1901年,第IX。)注册成立。 But if its inclusion in the canon had depended on its Hebrew form, it would have been necessary to translate the whole into Hebrew.但如果它在佳能纳入了它的希伯来文的形式而定,这本来是要翻译成希伯来文的整体。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.在任何情况下,在这本书的部分语言的多样性是没有理由假设它有两个来源,如Meinhold在他的评论(第262页)确实原因;为丹尼尔阿拉姆书不能有二开始。 4.4。

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.另一种形式上的差异是存在于一个事实,即政治历史形成的前六个章节的背景是vii. - XII缺席。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.这种差异可能是这样解释:笔者以为他的首要任务叙述不绝的丹尼尔的生命的历史事实,他的第二个任务是,以记录带来的启示赐予丹尼尔一些未与其他人的经验有关。 In the first six chapters Daniel is introduced in the third person, while in the others he appears as the speaker.在第一六个章节丹尼尔介绍,在第三人,而在别人看来,他的发言。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.这是在说,该书的第二部分是只与丹尼尔的内心经验介绍到所有有关的客观关系排除地面解释。Such transitions are found in other books-compare, for example, Hosea i.这种转换是在其他的书籍,比较,例如,何西阿岛and iii.及iii。

The change of person therefore does not necessarily affect the unity of the book.而人的变化,因此并不一定会影响书的统一。(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).(有关的但以理书综合性质的其他意见,看到爱德华柯尼希,“导论插件阿尔特约”,第384页;冯胆,“模具Einheitlichkeit DES Buches丹尼尔,”1895; GA巴顿“的组成但以理书“,在”季刊。背带裤。亮。“1898年,页62-86)。Barton finds a contradiction between i.巴顿找到一间的矛盾1, 5, 18, and ii. 1,5,18,和二。1; for Nebuchadnezzar is designated as "king" in i.1,为尼布甲尼撒被指定为“王”在一 1, and, according to i. 1,根据一5, 18, Daniel and his friends were to be prepared three years prior to appearing before the king, while in ii.5,18,丹尼尔和他的朋友们要准备前三年的王前出现,而在第二。1 it is stated that this happened as early as the second year of Nebuchadnezzar.1这是说,这事只要尼布甲尼撒第二年年初。 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.不过这不是第一次提上尼布甲尼撒,谁后来成为国王,给他的,他被普遍在写作时已知的称号自然prolepsis。 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).巴顿还发现一个词之间的矛盾“而丹尼尔继续甚至所不欲,王古列元年”(一21)和“在居鲁士,波斯kingof第三年,一个事情是祂丹尼尔透露”(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并不意味着丹尼尔住“,甚至所不欲,居鲁士元年”,但丹尼尔存活甚至尼布甲尼撒的王国和他的继任者所不及的。The other contradictions mentioned by Barton are discussed by Eduard König in "Theologisches Litteraturblatt," 1898, cols.由巴顿提到的其他矛盾爱德华柯尼希在讨论“Theologisches Litteraturblatt,”1898年,COLS。539 et seq.539起。His conclusion that nine different and complete episodes follow the first chapter is therefore untenable.他的结论是,九种不同的和完整的情节按照第一章,因此站不住脚的。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.这本书,但是,可能包括原本只是一,七,假设将解释以下三种情况:对阿拉姆下降;公式“迄今为止是问题的终结”(vii. 28)和两个相同的叙述并列为重大发现七。and viii.和八。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.随着事件的发展自己,在小册子的形式预言指向更清楚,解放日,扩增,可能已被添加。

Date of the Book.日期的图书。

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.而书的写作日期可以推断从以下考虑:这不是写的是流亡者之一,为许多的文字部分已经不能由一个的巴比伦帝国的第二个国王和他的当代组成立即接班人。 This is proved even by the form of that king's name as given in the book.这证明即使是在书中因为国王的名字形式。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).他的亚述人的名字是“纳布-kudurriuẓur”(弗里德里希Delitzsch,“Assyrische Lesestücke,”1900年,第192页),其中Hebrewsat第一发音为“NEBU - kadr -eẓẓar”(耶二十一,2起。[26倍] ;以西结书二十六7,二十九18页起,XXX 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.中间的“R”当时异化从最后的“R”,使“NEBU - kadn -eẓẓar,”一个在耶利米仅见于二十七形式。6-xxix.6,二十九。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,但它是所有后来的著作通常形式(II国王XXIV 1及以下;。II专栏XXXVI 6及以下;。以斯拉一7; Esth二6;。丹岛18及以下; Soferim十四7;家宴“奥兰R. XXIV及以下; 而七十,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.尼布甲尼撒也将是当代和他的继任者有书面的丹尼尔在以何种形式存在的故事书,因为它们包含许多细节,不能与其他历史来源提供的数据相一致。 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.第一首诗歌,例如,矛盾地说,王尼布甲尼撒来到耶路撒冷的约雅敬在位第三年,围攻它的OT其他通道。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.此处为动词手段,与其他地方一样,“来”,“到达”,并不能等同于“分手”,这也是由一中证明 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,只有在约雅敬,一个是明确指定的年第四年来的迦勒底人在哲。xxv.二十五。1, xlvi.1,四十六。2, as the first year of King Nebuchadnezzar.2,作为国王尼布甲尼撒的第一年。The date, "in the third year of the reign of Jehoiakim" (Dan. i. 1), is probably derived from II Kings xxiv.的日期,“在约雅敬在位第三年”(但一1),可能是源于二国王XXIV。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及以下,其中有人说,约雅敬,后受到尼布甲尼撒三年,转身反抗,并得到了他们的附庸迦勒底和掠夺带攻击。

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.由于没有日期为这一三年期开始时给出,它可能是假定它与约雅敬加入开始。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.正在作出的假设,它可以说,迦勒底人被围困在耶路撒冷约雅敬第三年,当尼布甲尼撒自然会成为他们的领袖。But these statements in Dan.但在丹这些语句。i.1 are erroneously drawn from II Kings xxiv.1顷错误来自II国王XXIV。1 et seq., and contradict those found in Jer.1页起,在耶和矛盾中发现的。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.).这种差异是无与伦比的,在不OT(比较爱德华柯尼希,“导论插件阿尔特约”,第172页起)。Nor can Nebuchadnezzar's madness (Dan. iv. 12 et seq.) during seven years be taken literally.也可以尼布甲尼撒的疯狂在7年(但四12起。)采取字面。Belshazzar's father, Nebuchadnezzar, is mentioned again (v. 11, 13, 18, 22) in a way which compels the inference that he really was such.伯沙撒的父亲,尼布甲尼撒,再次提到(第11,13,18,22)的方式,也迫使推断,他真的是这样。 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.这可以解释的,在长期的口头传说巴比伦国王的不重要很容易被遗忘地面,最后王,谁是由赛勒斯战败国,本来作为著名的尼布甲尼撒继任者采取。

The same thing occurred in Bar.同样的事情发生在酒吧。i.11, and Sennacherib is mentioned as the son of Enemessar (ie Shalmaneser) in Tobit i. 11,森纳赫里布提到作为Enemessar儿子(即撒缦以色)在Tobit回归岛15, Sargon (Isa. xx. 1) being passed over.15,萨尔贡(赛XX 1)传递过来。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.).这也是众所周知,期516-331,其中只有少数的事件被记录,被收缩在计算自创建(家宴“奥兰R. XXX)所经过的时间到34年。The Book of Daniel was not written immediately after the Exile.但以理书不是立即写入后,流亡国外。The post-exilic prophets did not know it, for the four horns to which Israel's enemies are compared in Zech.后的放逐先知不知道它,为四到以色列的敌人是撒加利亚比较角。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,有一个本地的含义,代表着罗盘的四个点,并没有提到连续王国,如丹。ii.II。29 et seq.29起。The same is the case with the four chariots in Zech.同样是在撒加利亚四个战车的情况。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.这些通道是不完全与丹尼尔的预言平行,但它也是女巫说。ii.II。6-9 et seq., that within "a little while" the Messianic time will come.6-9及以下,即在“一点点,而”弥赛亚时间会来的。 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.甚至明确表示,本西拉(Ecclus. [西拉奇] XLIX 15),他从来没有发现一名男子谁类似约瑟夫,一个他无法作出了他著名的丹尼尔现存书,因为丹尼尔是一个画有声明男子谁,像约瑟夫,上升到由他的能力来解释梦德总理。

The Book of Daniel was written during the persecutions of Israel by the Syrian king Antiochus Epiphanes.但以理书是写在以色列的迫害由叙利亚国王安条克皮法尼斯。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.这种说法是支持以下数据:这是由他的羊(。viii. 5页起)象征王国是明确为“崖王国” - 也就是说,希腊王国(viii. 21)命名大喇叭是它的第一个国王,亚历山大大帝(绝对家宴表示,“奥兰R. XXX),和小喇叭安提阿哥伊皮法尼斯(175-164),这个王国是迫害的圣人主机”所不欲,二OO三年晚上和早上百“(viii. 14,RV),也就是说,”半天“,或1150天和皮法尼斯一样,其实,亵渎圣所约的时间长度在耶路撒冷,从Kislew 15,168 ,以Kislew 25165(我排雷一57,四52。)小喇叭描述丹八9-12,23-25​​有作为七小喇叭相同的一般特征8,20;。因此同样的统治者被指定在两个通道。

The well-known passage ix.著名的通过九。23-27 also points to the same period.23-27还指出,同一时期。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.在解释它首先和必要的规则是开始与七(ix. 25)第一期的第七个七次单位(AV“七十周”)内,并让第二个时期,“62七次单位“,按照此; forif第二期(62周)作为开始从一开始,第三期,重新计算”一个星期,“必须以同样的方式进行备份。The context demands, furthermore, that the origin of the prediction concerning the rebuilding of Jerusalem be sought in Jer.上下文的要求,此外,认为预测的起源有关耶路撒冷重建在哲追捧。xxv.二十五。11-13 and the parallel passage, ib.11-13和平行通道,兴业。xxix.二十九。10.10。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.而“膏”的“王子”中提到的第一个七次后七个单位,必须赛勒斯,谁被称为在伊萨膏主。xlv.XLV。1 also.1也。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.最后,他发出的解放法令的几年前七周,而之间的耶路撒冷(586)迦勒破坏和经过538年的时间只是49年。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.的62倍七个单位(434年)期间不符合时间538-171(367年),但该年龄年代的知识不是很准确。The Seder 'Olam Zuṭa (ed. Meyer, p. 104) computed the Persian rule to have lasted fifty-two years.在家宴“奥兰足踏(编辑迈耶,第104页)计算的波斯统治已持续52年。

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.).这更是作为上期明显七个单位必须包括七年171-165(见“启示录等。Juives,”十九,202页起)。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).这几年本周开始与一个受膏者谋杀(比较上的牧师恩膏列弗。四,3及以下) - 即在合法的大祭司Onias III.和它在本周下半年该主的圣殿是由憎恶,银坛的安提阿哥伊皮法尼斯竖立在主的祭坛为燔祭(见我排雷。岛54)地方亵渎年。

Genesis of the Book of Daniel.创世纪的但以理书。

Stories undoubtedly existed of a person by the name of Daniel, who was known to Ezekiel as a wise man.故事无疑存在一个由丹尼尔,谁被称为智者以西结书名称的人。Tradition then ascribed to this wise man all the traits which Israel could attribute to its heroes.传统再冲高这个聪明的人的所有特征,以色列可能属性的英雄。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.他是作为虔诚和忠诚格局尊贵,它也可能有人说,他理解的梦想,读cryptograms,并预示了弥赛亚王国的开始。 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.在任何情况下他的名字可能扮演的所罗门或以诺,在文献中相同的角色,以及作为一个作者赋予他的书,“Koheleth,”所罗门,因此由另一位作者可能已丹尼尔对他负责。 As to the origin of his prophecies, it would probably be unjust to say that they were inventions.至于他的预言的起源,它很可能是不公正地说,他们的发明。They may have been suggested by the author's enthusiastic study of the past history of God's people.他们可能已经提出了作者对上帝的热心人过去的历史研究。He utilized the past to unlock the future.他利用过去解开未来。This is evident from ix.这是从第九明显。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,在这里笔者说,他关注到有关耶利米预言第七年,预言成为了一个新的预言的基础。This shows that the author was merely a disciple of the Prophets, one who reproduced the prophecies of his masters.这说明作者只是一个先知,一个谁再现了他的预言大师的弟子。His book, indeed, is not included in the section Nebiim.他的书,的确是不包括在部分Nebiim。

Emil G. Hirsch, Eduard König埃米尔赫斯基G.爱德华柯尼希

Jewish Encyclopedia, published between 1901-1906.犹太百科全书出版1901-1906之间。

Bibliography:参考书目:

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法学博士,在丹尼尔,1899年图书评论文章王子;驱动程序,为学校和学院剑桥圣经:丹尼尔,1900; Behrmann,Handkommentar ZUM布车丹尼尔,1894年,马蒂,Kurzer Handkommentar ZUM布车丹尼尔,1901.EGHEK



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