In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.
波斯王古列第三年，有事啓示但以理；伊个名叫伯提沙撒。此事是真实个，不过所定个时期长久；伊明白此事，也晓得异象。其辰光我但以理忧伤了整整三礼拜。美好个饼我呒没吃，肉同酒也呒没入口，也全然呒没抹油，直到满了整整三礼拜。正月二十四日，我在大河边，就是希底结河边。〈但以理书 10:1–4〉
During the symbolic three and a half days of Revelation chapter eleven, when the two witnesses are dead in the street, a “thing” is revealed to Belteshazzar. He had previously understood the “vision” (mareh), for in chapter nine, Gabriel had already come and given him understanding of the vision.
当《启示录》第十一章所表征个三日半辰光里，两个见证人横尸勒街路浪个辰光，一样“事体”向伯提沙撒显明。伊先前已经明白了该“异象”（mareh）；因为勒第九章里，加百列早已来到，赐拨伊明白该异象。
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.
是个，我正告祈祷辰光，连我起头异象里向所看见个那个人加百列，奉命急速飞来，约摸晚祭个辰光，挨着了我。伊就指教我，搭我讲话，说：“但以理啊，我今朝出来，是要叫侬得着智慧搭明白。侬起头恳求个辰光，命令就发出来了；我来，是要指示侬，因为侬是大蒙眷爱的；所以侬要明白这事，思想这异象。”但以理书 9:21–23.
The “man Gabriel, whom” Daniel “had seen in the vision at the beginning,” is referencing the “chazon,” vision of prophetic history, which was referring to Gabriel interpreting the vision of the kingdoms of Bible prophecy for Daniel in chapter eight. But the “vision,” which Daniel was then to consider in chapter nine, was the “mareh,” vision of the appearance. Gabriel then provides the historical breakdown of the twenty-three hundred year prophecy for Daniel.
但以理「起頭在異象中所看見个那位加百列人」，乃是指「chazon」——預言歷史个異象；箇個異象，就是在第八章裡，加百列向但以理解明《聖經》預言中諸國度之異象。然則，但以理在第九章所當思想个「異象」，卻是「mareh」——關乎顯現个異象。隨後，加百列便向但以理提出二千三百年預言个歷史分解。
Chapter nine, was fulfilled in the first year of Darius. When Belteshazzar states that he “had understanding of the vision,” in “the third year of Cyrus,” he had understood the “mareh,” vision for two years. What Belteshazzar came to understand in “those days” of mourning was the “thing,” that is the Hebrew word “dabar,” and it was long, for the time appointed was twenty-five hundred and twenty years.
第九章，係勒烏士頭一年應驗个。當伯提沙撒講，佢喺「古列第三年」已經「曉得異象」个辰光，佢對呢個「mareh」異象已經明白了兩年。伯提沙撒喺哀哭个「彼些日子」裡所領會个，乃是「那件事」；這就是希伯來字「dabar」，而且其期限甚長，因為所派定个時候係二千五百二十年。
Daniel had already understood some of the “thing,” for he was accomplishing the Leviticus twenty-six prayer in chapter nine, and that is the prayer of the “thing.” There was increased light upon the “seven times,” that Belteshazzar came to understand during the twenty-one days of mourning, and the increase of light on the “seven times,” during those days of mourning, typified the increased light upon the “seven times” in 1856. The Millerites also previously knew of the “seven times,” for they had proclaimed it, but there was added light that was to test them at the very point in their history when they transitioned from the Philadelphian to Laodicean movement.
但以理早已明白了一部分「此事」，因为伊在第九章里向执行《利未记》二十六章个祷告，而该祷告就是关于「此事」个祷告。对于「七倍」个亮光有所增加，系伯提沙撒在二十一日哀恸期间所领会个；而在那些哀恸个日子里，对于「七倍」所增加个亮光，乃预表了一八五六年对于「七倍」所增加个亮光。米勒派先前也晓得「七倍」，因为伊拉曾宣讲过此事；不过，还有附加个亮光要来试验伊拉，正当伊拉历史中从非拉铁非运动转变到老底嘉运动个关头。
Belteshazzar’s days of mourning parallel the prophetic history of when the Philadelphian movement transitioned to the Laodicean movement in 1856, and then to the Laodicean Adventist church in 1863. Both Belteshazzar’s and the Millerite’s history of the increased light upon the “seven times,” aligns with the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand, and in the days of mourning, which is during the tarrying time, when increased light upon the “seven times,” was to be revealed.
伯提沙撒哀哭个日脚，搭费拉铁非运动于一八五六年转入老底嘉运动、后来再于一八六三年转入老底嘉复临安息日会个预言历史相平行。伯提沙撒搭米勒派历史中，关于“七次”所加增个亮光，两者侪搭第三位天使个老底嘉运动转向十四万四千人个费拉铁非运动相契合；并且也契合于哀哭个日脚，就是延迟个辰光，当其时，关于“七次”所加增个亮光将要显明出来。
Belteshazzar represents both a messenger and a movement. In the days of his mourning the messenger is to understand the “thing,” which is Truth, and he is then to present the “thing” to a movement, when Michael resurrects the two witnesses in 2023.
伯提沙撒同辰代表一个使者，也代表一场运动。勒伊哀伤个辰光里，使者应当明白阿个“事”，就是“真理”；随后，到米迦勒拉 2023 年使两个见证人复活个辰光，使者就要把阿个“事”传达拨一场运动。
The Hebrew word “mareh” (vision of Christ’s appearance), that Daniel is identified as understanding in verse one, is presented four times in Daniel’s last vision. Twice it is translated as “vision,” and twice as “appearance.” The first time Daniel employs the word in verse one, he is identifying that he understood the “vision,” but the other three references identify Daniel experiencing the vision. In verse six, Christ’s face was “as the ‘appearance’ of lightning.”
希伯來字「mareh」（基督顯現個樣式个異象），但以理喺第一節裡向認明自家曉得个，就出現喺但以理末後个異象裡共四遍。兩遍譯做「異象」，兩遍譯做「樣式」。但以理頭一遍喺第一節用着個字个辰光，係指明伊曉得个係該「異象」；總其餘三處个提法，係指明但以理親身經歷該異象。喺第六節，基督个面貌「親像閃電个『樣式』」。
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:4–8.
正月二十四日，我在大河边，就是希底结河边；我举目观看，看哪，有一人身穿细麻衣，腰束乌法斯精金。伊个身体如水苍玉，面貌如闪电，眼目如火把，手臂搭脚如磨光铜个颜色，伊说话个声音如大众个声音。我但以理独自看见此异象；因为同我在一道个人并呒没看见此异象，不过伊拉大大战兢，逃跑隐藏自身。所以只剩我一人，我看见此大异象，身上就全无气力；我个容貌在我里面变为败坏，我也毫无气力存留。但以理书 10:4–8。
There is another Hebrew word translated as “vision,” that we will address after we set forth some characteristics of the Hebrew word “mareh.” In the previous verses it is the word “appearance,” that is the Hebrew word “mareh.” The same word is translated as “vision” in verse sixteen. In verse sixteen, the vision of Christ has made Daniel sorrowful.
還有一個希伯來字也譯作「異象」；等我儕先陳明希伯來字「mareh」个若干特徵之後，再來論及彼。前頭幾節內，「appearance」所對應个，就是希伯來字「mareh」。同一個字，佇第十六節裡也譯作「異象」。佇第十六節，基督个異象叫但以理憂傷。
And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.
看哪，有一位像人子样式个，摸着了我个嘴唇；随后我开口讲，向立勒我面前个伊讲：我主啊，因着此异象，我个愁苦翻转临到我身上，我也一点气力都存留勿着。Daniel 10:16.
The Hebrew word translated as “sorrows,” means a hinge, and the “vision” of Christ’s appearance that Daniel saw in the verse turned a hinge. A “hinge” in prophecy represents a turning point.
譯作「憂患」个希伯來詞，意思是一隻樞紐；但以理喺該節所看見个基督顯現之「異象」，就轉動了一隻樞紐。喺預言當中，「樞紐」表明一個轉折點。
“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.
过去个历史里向，有功课是该当学个；现在特别提请众人注意此些事，为要叫大家都明白：上帝现今做工个路数，仍旧搭伊向来所行个一样。伊个手现今仍旧显明于伊自家个工作之中，也显明于列国之中，正如自从福音头一遍在伊甸园里向传拨亚当以来，一向总是如此。
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.
「列國並教會个歷史當中，有些時期是轉折點。照上帝个眷顧，當這些各樣个危機來到个辰光，適合彼個時代个亮光就會賜下。若是領受，就有靈性上个進步；若是棄絕，隨後就有靈性个衰退並沉船个毀滅。主在伊个聖言裡，已經揭明福音積極進取个工作，這工作過去怎樣推行，將來也要怎樣推行，一直到末後个爭戰；到彼時，撒但个勢力要作出伊末了一次驚人个行動。」Bible Echo, August 26, 1895.
Verse sixteen represents a turning point in the history that Belteshazzar is representing. It is a turning point for both the Republican horn (the nation) and the Protestant horn (the church). It represents a crisis, and it represents the point where special light for that history is given. The turning point for Daniel occurred when Daniel had been “touched,” the second time of three times. Daniel would be touched three times, and the second time he was touched, was a turning point for Daniel, and that turning point was the second of three times which Daniel saw the “mareh” vision.
第十六節表明伯提沙撒所代表之歷史中有一箇轉捩點。此乃共和角（該國）與新教角（教會）兩者个轉捩點。伊表明一場危機，也表明該段歷史中賜下特別亮光个辰光。對但以理來講，伊个轉捩點發生勒但以理第二遍受著「摸著」个辰光，總共有三遍。但以理會受著三遍摸著；伊第二遍受著摸著个辰光，便是但以理个一箇轉捩點，而該轉捩點，就是但以理看見「mareh」異象三遍當中个第二遍。
And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.
看哪，有一位形像如人子者，摸着了我个嘴唇；于是我开口讲话，对立勒我面前个伊讲：“我主啊，因了这异象，我个愁苦翻转到我身上，我一息力气也留弗住。”但以理书 10:16。
We will address the three touches shortly. The first of the four times the word “mareh” is employed by Daniel, was his testimony that he understood the vision, and the final three references identify his experience when he actually saw the appearance. The third time he identifies the vision of the appearance is verse eighteen, where he is touched for the third time.
关于者三个触摸，我伲随后就会讲着。丹以理用“mareh”个词四趟里，头一趟是伊作见证讲伊明白了异象；末后三趟，乃是指出伊实在看见那显现之形状辰光个经历。第三趟伊指明者显现之异象，是在第十八节；其时伊第三趟受着触摸。
Then there came again and touched me one like the appearance of a man, and he strengthened me. Daniel 10:18.
有一位形状像人的，再来摸我，叫我有力量。Daniel 10:18.
At the second touch, in verse sixteen, which is the second reference to the “marah” vision, his strength is gone, but at the third touch, his strength is restored. In verses ten, sixteen and eighteen Daniel is touched. In verse six, Daniel sees the appearance of Christ, and then Gabriel, and in verse ten, Gabriel touches Daniel for the first time.
到第二擘，喺第十六節，也就是對「marah」異象个第二次提及个辰光，伊个氣力已經失去；弗過到第三擘，伊个氣力就恢復了。喺第十節、第十六節搭第十八節，Daniel 受到觸摸。喺第六節，Daniel 看見 Christ 个形像，隨後也看見 Gabriel；到第十節，Gabriel 第一次觸摸 Daniel。
Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.
我就举目观看，看啊，有一个人身穿细麻衣，腰间束着乌法斯精金。伊个身躯好像水苍玉，面貌如闪电，眼目如火把，手臂搭脚好像擦亮个铜，伊所讲个声音，好像大众个声音。单单我但以理一个人看见此个异象；因为同我一道个人并呒没看见此个异象，不过有大大战兢临到伊拉身上，致使伊拉逃走，藏匿起来。所以只剩下我一个人，我看见此个大异象；我身上一点气力也呒没存留，因为我个容貌在我里向变做败坏，我也全然呒没气力。
Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:5–14.
我听见伊言语个声音；我一听见伊言语个声音，就面伏于地，沉沉困去，脸向着地。忽然有一只手摸着我，扶我跪在膝头上，并用两手个手掌撑起身来。伊对我讲：“但以理啊，尔是大蒙眷爱个人，当明白我对尔所讲个话，站直起来；因为我现在是奉差遣到尔这里来个。” 伊对我讲了这句话以后，我就战战兢兢立起来。伊又对我讲：“但以理，勿要害怕；因为从尔第一日起立志要明白，又在尔个 神面前刻苦自卑，尔个话就已经蒙垂听，我是因着尔个话而来个。只是波斯国个君拦阻我二十一日；不过，看哪，大君中个一位米迦勒来帮助我，我就仍旧留在那里，对付波斯诸王。现在我来，是要叫尔明白末后的日子尔民所要遭遇个事，因为这异象还关乎许多日子以后。” 但以理书 10:5–14。
Then in verse sixteen, Daniel is touched a second time, when he sees the vision of Christ.
到第十六节，等但以理看见基督个异象辰光，伊第二趟拨触着。
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.
伊对我讲了该能样个说话辰光，我面伏于地，就哑口无言。看哪，有一位形状像世人子孙个，摸着我个嘴唇；我就开口讲话，对立勒我面前个伊讲：我主啊，因了该异象，我个愁苦翻转到我身浪，我一点气力也呒没存留。像我主个仆人，哪能好同我主讲话呢？因为我身浪立时就一点气力也呒没剩下，连气息也呒没留勒我里向。Daniel 10:15–17.
Then Daniel is touched for the third time, at the appearance of Gabriel, not Christ.
其辰光，但以理第三遍受著摸著，係佇加百列顯現个時候，弗係基督。
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:18–21.
有一位形狀像人個，再一趟來碰着我，叫我得着堅強，講：「大蒙眷愛個人啊，弗要驚；願平安歸於儂；儂當剛強，實在當剛強。」伊對我講了之後，我就得着堅強，我就講：「願我主講罷；因為儂已經叫我得着堅強。」伊就講：「儂曉得我為啥來到儂這裏麼？現今我要回去，跟波斯個王子爭戰；我一出去，看哪，希臘個王子就要來。總歸我要將寫勒真實之書上個事指示儂；勒這些事上頭，除咾儂個王子米迦勒之外，並嘸沒一個幫助我。」但以理書 10:18–21。
Daniel is touched three times, and the first and third time he is touched by the angel Gabriel. The second time he is touched, it is by Christ. Daniel employed the same Hebrew word four times, but the first of the four times, in verse one, he was stating that he understood the “vision.” Understanding a truth is important, but it is not the same as experiencing the truth, as he did the other three times.
但以理受著三趟摸著，頭一趟搭第三趟，是天使加百列摸伊。第二趟摸伊个，是基督。但以理用著同一個希伯來字四趟，不過四趟裡向頭一趟，就是第一節裡，伊是講伊明白該個「異象」。明白一個真理是要緊个，毋過，箇並弗同於親身經歷真理，像伊另外三趟所經歷个一樣。
When Daniel’s days of mourning concluded he was given an experience of the vision, which he had an understanding of before the days of his mourning concluded. The experience is made up of three steps, represented by three touches. The first and the last touches were accomplished by Gabriel, and the middle touch was by Christ. The first and the last touches, were the first and last letters of the Hebrew alphabet. In that second step, Daniel recognizes his condition as a rebellious sinner in relation to his Lord, and thus the middle touch represents rebellion, as represented by the thirteenth letter of the Hebrew alphabet.
當但以理哀慟个日子告終辰光，伊就蒙賜著異象个經歷；其實，㑚哀慟个日子未曾告終以前，伊已經對該異象有咾明白。這經歷包含三步，由三次觸摸來表明。頭一次搭末一次个觸摸，侪是加百列所行个；當中一次个觸摸，乃是基督所行。頭一次搭末一次个觸摸，就是希伯來字母表个頭一字搭末一字。佇第二步裡，但以理認出自家在主面前个光景，乃是悖逆个罪人；故此，當中个觸摸就表明悖逆，正如希伯來字母表第十三個字所表明个一樣。
“But Peter was unmindful now of boats or lading. This miracle, above any other he had ever witnessed, was to him a manifestation of divine power. In Jesus he saw One who held all nature under His control. The presence of divinity revealed his own unholiness. Love for his Master, shame for his own unbelief, gratitude for the condescension of Christ, above all, the sense of his uncleanness in the presence of infinite purity, overwhelmed him. While his companions were securing the contents of the net, Peter fell at the Saviour’s feet, exclaiming, ‘Depart from me; for I am a sinful man, O Lord.’
“獨有彼得，阿拉辰光已經弗再顧船搭貨物。箇個神蹟，較之伊從來所見過个一切，更叫伊看作是神聖權能个顯現。伊在耶穌身上，看見一位將萬有自然都總攝在伊个掌管之下个主。神性个臨在，顯明了伊自家个弗聖潔。伊對主个愛，對自家無信个羞愧，對基督屈尊俯就个感激，尤其是在無限純潔面前深感自家污穢，凡此種種，盡都叫伊心神傾倒。當伊个同伴正在收拾網裏个漁獲辰光，彼得就俯伏在救主脚前，喊道：『離開我罷；因爲我是一個有罪个人，主啊。』”
“It was the same presence of divine holiness that had caused the prophet Daniel to fall as one dead before the angel of God. He said, ‘My comeliness was turned in me into corruption, and I retained no strength.’ So when Isaiah beheld the glory of the Lord, he exclaimed, ‘Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Daniel 10:8; Isaiah 6:5. Humanity, with its weakness and sin, was brought in contrast with the perfection of divinity, and he felt altogether deficient and unholy. Thus it has been with all who have been granted a view of God’s greatness and majesty.
正是同樣个神聖臨在，曾使先知但以理喺 神个使者面前仆倒，像死忒了一樣。伊講：「我个秀美喺我裡向變做朽敗，一點氣力也無存留。」故此，以賽亞望見主个榮耀辰光，就喊講：「禍哉我！我滅亡了；因為我是嘴唇不潔个人，又住喺嘴唇不潔之民中間；因為我个眼睛已經看見大君王——萬軍之耶和華。」但以理書 10:8；以賽亞書 6:5。人性連同伊个軟弱搭罪惡，擺喺神性完全个對照之下，伊就覺著自家全然虧缺、全然不聖潔。凡蒙恩得見 神伟大搭威嚴个人，情形總歸也是恁般。
“Peter exclaimed, ‘Depart from me; for I am a sinful man;’ yet he clung to the feet of Jesus, feeling that he could not be parted from Him. The Saviour answered, ‘Fear not; from henceforth thou shalt catch men.’ It was after Isaiah had beheld the holiness of God and his own unworthiness that he was entrusted with the divine message. It was after Peter had been led to self-renunciation and dependence upon divine power that he received the call to his work for Christ.” The Desire of Ages, 246.
“彼得喊叫講：‘离开我；因为我是个有罪个人；’然而伊紧紧抱牢耶稣个脚，觉得自家弗能脱离伊。救主回答讲：‘弗要怕；从今以后，侬要得人。’正是以赛亚看见了上帝个圣洁，也看见了自家个弗配，随后伊才受托传讲神圣个信息。正是彼得被引到舍弃自我、倚靠神圣权能之后，伊才领受了为基督作工个呼召。”《历代愿望》，246。
The “mareh” vision is the vision of Christ’s appearance, but the angel Gabriel is represented by the second and fourth time Daniel employed the word. The first time was a statement that Belteshazzar understood the vision, but the last three represent Daniel experiencing the vision. The three times Daniel experiences the vision, he is also touched.
「mareh」个異象，乃係基督顯現个異象；但但以理第二趟同第四趟用着此字个辰光，所指个卻係天使加百列。頭一趟，係講伯提沙撒明白此異象；末後三趟，攏係表明但以理親身經歷此異象。但以理三度經歷此異象个辰光，也攏有受着觸摸。
The first time he was touched by Gabriel was after he had seen the appearance of the glorified Christ, and the experience left him in “a deep sleep on my face, and my face toward the ground.” The vision had produced a separation, for those who had been with him “saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.” In the first disappointment, Jeremiah “sat alone, because of God’s hand,” and in Belteshazzar “there remained no strength” “for” his “comeliness was turned in me into corruption, and” he “retained no strength.”
伊头一趟蒙加百列触着，是勒伊望见得荣耀个基督显现以后；该个经历叫伊“面伏于地，沉沉而睡”。异象已经造成一场分别，因为同伊勒一道个人“并呒没看见该异象；独有极大个战兢临到伊拉，致使伊拉逃奔去藏匿自家”。勒头一番失望之中，耶利米“因着上帝个手，独自坐着”；而勒伯提沙撒身上，“并呒没留下一点气力”，因为伊个“荣美勒我里向变为败坏”，伊“也全无气力存留”。
Once Gabriel touched him for the first time, Gabriel then sat Daniel upon his knees and the palms of his hands. He then commanded Daniel to understand the words he spoke and stand up, which he did, though he was trembling. Gabriel then provides Daniel a breakdown of what has occurred during the twenty-one days of Daniel’s mourning. He identified that after struggling with the kings of Persia for the twenty-one days, that Michael came down out of heaven to engage in the battle, and then Gabriel came to answer Daniel’s prayers and explain to Daniel “what shall befall thy people in the latter days.” When Michael came down out of heaven Gabriel was sent to explain the last days to Daniel.
加百列头一回摸着伊个辰光，随即叫但以理用膝盖搭仔手掌撑起身来。伊随后吩咐但以理要明白伊所讲个话，并且立起身来；但以理也就照样做了，不过浑身发抖。接下去，加百列向但以理说明伊哀痛二十一日当中所发生个事体。伊指出，自家为着波斯诸王争战了二十一日之后，米迦勒从天上下来投入争战；随后，加百列就来应允但以理个祈祷，并向但以理讲明“末后之日汝民所要遭遇个事”。米迦勒从天上下来个辰光，加百列就奉差遣来向但以理讲解末后个日子。
Gabriel’s explanation was given to Daniel at the end of the twenty-one days of mourning, which, in the line upon line application of Revelation chapter eleven, represents when Ezekiel in chapter thirty-seven is twice commanded to prophesy to the dead bones, in order to raise the two prophets out of their graves. It occurs when Michael comes down out of heaven and resurrects the body of Moses, while refusing to interact with Satan in the book of Jude. Daniel is still going to be touched twice more after Gabriel had given him the overview of the days of mourning.
加百列个解释，是㑚但以理哀哭二十一日终了个辰光赐拨伊个；照《启示录》第十一章“逐句逐行”个应用，这正表明《以西结书》第三十七章里，以西结两番奉命向该些死骨说预言，为着叫两位先知从坟墓里复起。此事发生勒米迦勒从天降落、复活摩西个身体个辰光；同时，㑚《犹大书》里，伊拒绝同撒但相争。加百列已经将哀哭诸日个概览赐拨但以理以后，但以理随后还要再两次被触摸。
After Gabriel finished, Daniel, “set his face toward the ground, and he became dumb”, and then Christ Himself “touched” Daniel’s “lips,” and then Daniel “opened” his “mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.”
迦百列讲罢之后，但以理“面伏于地，成为哑口无言”；随后基督亲自“摸”着但以理个“嘴唇”，于是但以理“开”了“口，讲说，对立于我面前个那位讲：我主啊，因着这异象，我个愁苦转到我身上，我一点气力也无存留。像我主这样个仆人，哪能同我主讲说呢？因为至于我，立时我里向一点气力也无剩，并且我里向也无有气息留下。”
The experience of seeing and speaking with Christ humbles Daniel into the dust. He was dumb, and would have remained so if Christ had not touched his lips, as Isaiah’s lips had been touched by the coal from the altar.
望见并同基督讲话个经历，叫但以理谦卑到尘土里向。伊哑口无言，若弗是基督摸着伊个嘴唇，伊就仍旧会是迭样，正如以赛亚个嘴唇曾经被祭坛浪个炭火所摸着一样。
We will continue this study in the next article.
阿拉会勒下一篇文章里继续此项研究。
“As Isaiah beheld this revelation of the glory and majesty of his Lord, he was overwhelmed with a sense of the purity and holiness of God. How sharp the contrast between the matchless perfection of his Creator, and the sinful course of those who, with himself, had long been numbered among the chosen people of Israel and Judah! ‘Woe is me!’ he cried; ‘for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Verse 5. Standing, as it were, in the full light of the divine presence within the inner sanctuary, he realized that if left to his own imperfection and inefficiency, he would be utterly unable to accomplish the mission to which he had been called. But a seraph was sent to relieve him of his distress and to fit him for his great mission. A living coal from the altar was laid upon his lips, with the words, ‘Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ Then the voice of God was heard saying, ‘Whom shall I send, and who will go for Us?’ and Isaiah responded, ‘Here am I; send me.’ Verses 7, 8.
“当以赛亚看见佢主个荣耀同尊严个启示辰光，伊就拨上帝个纯净同圣洁个感觉压倒了。伊个创造主无双个完全，同包括伊自家拉勒、久已算勒以色列同犹大选民当中个众人个罪恶道路，相比起来，反差何等尖锐！‘祸哉我！’伊喊道；‘因为我灭亡了；因为我是嘴唇不洁个人，住勒嘴唇不洁百姓当中：因为我个眼睛已经看见大君王——万军之耶和华。’第5节。伊像是立勒内殿之内、神圣同在个全光当中，就明白若是听凭自家个不完全同无能，伊就绝对无从完成所蒙召个使命。弗过，有一个撒拉弗奉差遣来解除伊个忧苦，也叫伊配得担当伊个重大使命。坛上有一块活炭，放勒伊个嘴唇浪，并有话讲：‘看哪，这炭沾了侬个嘴唇；侬个罪孽便除掉，侬个罪恶就赦免了。’随后听见上帝个声音讲：‘我可以差遣哪个？哪个肯为我众人去？’以赛亚应声讲：‘我勒海；请差遣我。’第7、8节。”
“The heavenly visitant bade the waiting messenger, ‘Go, and tell this people, Hear ye indeed, but understand not; And see ye indeed, but perceive not. Make the heart of this people fat, And make their ears heavy, and shut their eyes; Lest they see with their eyes, and hear with their ears, And understand with their heart, And convert, and be healed.” Verses 9, 10.
“該位自天而來个使者命等候个信使講：‘去，對此百姓講：儂等固然要聽，總弗明白；固然要看，總弗曉得。要使此百姓个心肥鈍，耳朵沉重，眼睛閉塞；免得伊拉用眼看見，用耳聽見，心裡明白，回轉過來，得著醫治。’”第9、10節。
“The prophet’s duty was plain; he was to lift his voice in protest against the prevailing evils. But he dreaded to undertake the work without some assurance of hope. ‘Lord, how long?’ he inquired. Verse 11. Are none of Thy chosen people ever to understand and repent and be healed?
「先知個本分原是明白个；伊當提高聲音，斥責當時盛行個罪惡。只是，若無一息希望个確據，伊就害怕擔當此項工作。『主啊，到幾時呢？』伊問道。（第11節）儂所揀選个百姓，難道總弗會明白、悔改，並得著醫治麼？」
“His burden of soul in behalf of erring Judah was not to be borne in vain. His mission was not to be wholly fruitless. Yet the evils that had been multiplying for many generations could not be removed in his day. Throughout his lifetime he must be a patient, courageous teacher—a prophet of hope as well as of doom. The divine purpose finally accomplished, the full fruitage of his efforts, and of the labors of all God’s faithful messengers, would appear. A remnant should be saved. That this might be brought about, the messages of warning and entreaty were to be delivered to the rebellious nation, the Lord declared: ‘Until the cities be wasted without inhabitant, And the houses without man, And the land be utterly desolate, And the Lord have removed men far away, And there be a great forsaking in the midst of the land.’ Verse 11, 12.
「伊爲咾迷失个猶大所擔负个心靈重擔，弗會白白承當。伊个使命也弗會全然無果效。然則，已經累積咾許多世代个罪惡，弗可能喺伊个日子裡除去。伊一生當中，必須做一個忍耐、勇敢个教師——一位帶來盼望、也宣告災禍个先知。等到神聖个旨意終於成就，伊个努力，以及上帝一切忠心使者个勞苦，所結出个完全果子，就會顯明出來。必有餘剩个民得著拯救。爲著使這事得以成就，主宣告，警告同懇求个信息，總要傳給悖逆个國民：『直到城邑荒涼，無人居住，房屋空閒，無人喺內，土地極其荒廢，並且耶和華將人遷到遠方，喺這地中間有大大个撇棄。』第11、12節。」
“The heavy judgments that were to befall the impenitent,—war, exile, oppression, the loss of power and prestige among the nations,—all these were to come in order that those who would recognize in them the hand of an offended God might be led to repent. The ten tribes of the northern kingdom were soon to be scattered among the nations and their cities left desolate; the destroying armies of hostile nations were to sweep over their land again and again; even Jerusalem was finally to fall, and Judah was to be carried away captive; yet the Promised Land was not to remain wholly forsaken forever. The assurance of the heavenly visitant to Isaiah was: ‘In it shall be a tenth, And it shall return, and shall be eaten: As a teil tree, and as an oak, Whose substance is in them, when they cast their leaves: So the holy seed shall be the substance thereof.’ Verse 13.
“弗肯悔改个众人所要遭着个严重审判——战争、流徙、压迫，以及喺列国当中权势搭尊荣个丧失——此一切都要临到，为着叫凡能喺其中认出触怒之上帝个手个人，得以被引到悔改。北国个十个支派弗久就要分散喺列国当中，渠等个城邑也要变做荒凉；敌对列国个毁灭之军要一再横扫伊拉个土地；甚至耶路撒冷末后也要陷落，犹大也要被掳去；然而，应许之地并弗要永永远远全然被撇弃。天上来个使者对以赛亚所赐个保证是：‘境内剩下个人数还有十分之一，也必归回，且要被吞灭；像栗树，像橡树，虽被砍伐，树橔子却仍存留：这圣洁个种类喺国中也必如此。’第13节。”
“This assurance of the final fulfillment of God’s purpose brought courage to the heart of Isaiah. What though earthly powers array themselves against Judah? What though the Lord’s messenger meet with opposition and resistance? Isaiah had seen the King, the Lord of hosts; he had heard the song of the seraphim, ‘The whole earth is full of His glory;’ he had the promise that the messages of Jehovah to backsliding Judah would be accompanied by the convicting power of the Holy Spirit; and the prophet was nerved for the work before him. Verse 3. Throughout his long and arduous mission he carried with him the memory of this vision. For sixty years or more he stood before the children of Judah as a prophet of hope, waxing bolder and still bolder in his predictions of the future triumph of the church.” Prophets and Kings, 307–310.
“上帝旨意终极成就个该项确据，拨以赛亚心里带来勇气。即便地上个势力摆阵来敌挡犹大，又算得啥？即便主个使者遭着反对搭抵拒，又算得啥？以赛亚曾经看见大君王，万军之耶和华；伊曾经听见撒拉弗个歌声：‘全地侪充满了伊个荣耀；’伊又得着应许，耶和华传拨背道个犹大个信息，必定伴随着圣灵使人知罪个权能；因此，这位先知为摆在伊面前个工作得着坚强。第3节。正在伊漫长而艰难个使命当中，伊始终带着这异象个记忆。六十年或还要多，伊站勒犹大子民面前，作为一位盼望个先知，对教会将来得胜个预言，越讲越放胆，越来越刚强。”《先知与君王》，307–310。