We will now begin to proceed through chapter eleven of Daniel.
阿拉现今要开头继续讲解《但以理书》第十一章。
Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.
并且我，当玛代人大利乌元年，我也曾起来扶助佢，坚固佢。现在我要将真实指示侬。看哪，在波斯还要兴起三个王；第四个必比伊拉众人都更富足。伊因着财宝丰盛，倚靠本身个势力，要鼓动众人攻击希腊国。必有一个大能个王兴起，执掌广大权柄，任意而行。伊一兴起，伊个国就必破裂，分向天底下四方个风；却勿归伊个后裔，也勿照伊所掌个权柄；因为伊个国必被拔起，归与别人，并勿归与伊拉。Daniel 11:1–4.
Gabriel begins by informing Daniel that he also worked with Darius in his first year, which is the year Darius’ nephew, his general, took Babylon and slew Belshazzar. Daniel is receiving this vision in the third year of Cyrus, according to the first verse of chapter ten, so Gabriel is marking both Darius and Cyrus as the symbols representing the “time of the end.” Belshazzar and Babylon were taken by the Medo-Persian Empire in the year 538 BC.
加百列開首告知但以理，伊亦曾勒大利烏元年同伊共事；該年正是大利烏个外甥、伊个將軍攻取巴比倫並殺伯沙撒个辰光。照第十章頭一節所講，但以理係勒居魯士第三年領受此異象，所以加百列乃係將大利烏同居魯士兩者一併標明，作為代表「末時」个表號。伯沙撒同巴比倫係勒主前五三八年畀瑪代—波斯帝國所攻取。
“Cyrus besieged Babylon, which he took by stratagem in 538 BC, and with the death of Belshazzar, whom the Persians killed, the kingdom of Babylon ceased to exist.” Uriah Smith, Daniel and the Revelation, 46.
「古列圍困巴比倫，並於主前538年以奇計取之；及至伯沙撒為波斯人所殺，巴比倫王國便不復存在。」——Uriah Smith, Daniel and the Revelation, 46.
In the year 538 BC, Daniel recorded chapter nine.
公元前538年，但以理记下第九章。
“The vision recorded in the preceding chapter [chapter eight] was given in the third year of Belshazzar, BC 538. In the same year, which was also the first of Darius, the events narrated in this chapter [chapter nine] occurred.” Uriah Smith, Daniel and the Revelation, 205.
“記勒前一章［第八章］裡向異象，係㗚伯沙撒第三年，即主前五三八年所賜个。同一年，也就是大利烏元年，本章［第九章］所敘述个事體就發生了。”烏利亞·史密斯，《但以理書與啟示錄》，205。
The first year of Darius, which was the third and last year of Belshazzar, in 538 BC, the Lord punished the land of the Chaldeans, and made it desolate.
大利烏第一年，也就是伯沙撒第三年、亦是其末後一年，在主前五三八年，主刑罰迦勒底人之地，使其成為荒涼。
And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.
並且此全地必成荒涼，令人驚駭；此列國必服事巴比倫王七十年。及至七十年滿了，耶和華講：我必因巴比倫王並彼國个罪孽刑罰伊拉，也必刑罰迦勒底人之地，使其成為永遠个荒場。耶利米書 25:11, 12.
In verse ten, the Lord employs the word “after,” as He leads into the punishment of Babylon. “After” Babylon is made desolate, the Lord would perform his good work for God’s people.
第十節裡，主用着「以後」箇隻字，來引入對巴比倫个刑罰。巴比倫「以後」變做荒涼，主就要為 神个子民施行伊良善个作為。
For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. Jeremiah 25:10.
耶和华箇样讲：到巴比伦满了七十年，阿拉就要眷顾侬，向侬成就我向侬所应许箇恩言，叫侬归回到此地。耶利米书 25:10。
The captivity of seventy years began in 606 BC.
七十年个被掳，始于主前606年。
“Commencing the seventy years BC 606, Daniel understood that they were now drawing to their termination.” Uriah Smith, Daniel and the Revelation, 205.
「七十年自公元前606年開始，今朝已將近其終結，這一點但以理是明白曉得个。」Uriah Smith, Daniel and the Revelation, 205.
The seventy-year captivity began in 606 BC, and ended in 536 BC, which was two years after the death of Belshazzar and the desolation of Babylon in 538 BC. It was the third year of Cyrus. Gabriel places the prophecy of the Hiddekel River in the third year of Cyrus, and begins the narrative of chapter eleven, by referencing the first year of Darius, and in doing so he is identifying two specific years. 538 BC and 536 BC were both appointed times, 538 BC was the appointed time for the prophecy of seventy years to conclude, and 536 BC was the appointed prophetic time when “after” 538 BC, the Lord would perform His good work for His people.
七十年个被掳始于公元前606年，终于公元前536年；后一辰是在伯沙撒死脱并巴比伦荒凉于公元前538年之后两年。其时乃古列第三年。加百列将希底结河个预言安置于古列第三年，并且借着提及大利乌第一年，开起第十一章个叙述；伊如此行，正是在指出两个特定个年分。公元前538年搭公元前536年侪是指定个时辰；公元前538年是七十年预言应当终结个指定时辰，而公元前536年则是指定个预言时辰，就是在公元前538年“之后”，主将为伊个百姓成就伊良善之工。
538 BC and 536 BC, are both appointed times, and they are represented by two historical figures, one was the first king of Media and the second the first king of Persia. The end of the seventy years of literal Israel being captive in literal Babylon, represented the twelve hundred and sixty years that spiritual Israel was captive in spiritual Babylon, from the year 538 AD to 1798. 1798 was an “appointed time”, and then the period that is prophetically identified as the “time of the end,” began. 538 BC, and 536 BC which are represented as an “appointed time”, also mark the beginning of a period represented as “the time of the end”.
公元前538年搭公元前536年，兩者攏是「所定个時候」，並且是由兩位歷史人物所表明个：一位是瑪代第一個王，另一位是波斯第一個王。真實个以色列喺真實个巴比倫被擄七十年个結束，乃是屬靈个以色列喺屬靈个巴比倫被擄一千二百六十年个預表，自公元538年起，到1798年止。1798年是一个「所定个時候」，接落去，先知所指明个「末時」階段就開始了。公元前538年搭公元前536年，既然被表明爲一个「所定个時候」，也標誌着一个被表明爲「末時」之時期个開始。
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
「上帝佇地上个教會，佇呢段長久不息个逼迫時期當中，實在是受囚禁，正像以色列个子民佇被擄時期給拘留佇巴比倫一樣。」《先知與君王》，714。
All prophecy is addressing more specifically the last days, than the days in which they were first fulfilled, so 538 BC, and king Darius, along with 536 BC, and king Cyrus, represent the “time of the end” in 1989, and the two kings typify President Reagan and President Bush the first. 538 BC and 536 BC represent a waymark that is fulfilled with both dates understood to represent the one waymark. The waymark of the “time of the end,” consists of two symbols, and sometimes as with Reagan and Bush the first, both symbols are fulfilled in the same year. But that is the exception to the rule, for the waymark of the “time of the end” in the time of Moses was the birth of both Aaron and Moses, which was separated by three years. In the history of Christ, it was the birth of John the Baptist and Christ that was separated by six months.
一切预言所针对个，更确切是末后个日子，过于伊拉头一趟应验个辰光；所以，公元前538年搭大利乌王，并公元前536年搭居鲁士王，乃是表明1989年“末时”个预表，而两位王乃是预表列根总统搭第一任布什总统。公元前538年搭公元前536年代表一个路标；此路标应验辰光，两只日期要明白是代表同一个路标。“末时”个路标，由两种象征构成；有辰光，像列根搭第一任布什个情形，两种象征会在同一年应验。不过，这只是例外，并非定规；因为在摩西个时代，“末时”个路标，乃是亚伦搭摩西两人个出世，而两者相隔三年。在基督个历史里，乃是施洗约翰搭基督个出世，而两者相隔六个月。
With the “time of the end,” in the history of the antichrist it was 1798 and 1799. The French Revolution is a subject of prophecy, and it began in 1789, and lasted ten years ending in 1799, at its appointed time, just as 1798 was an appointed time. Together they identify the deadly wound given to the beast, and also the woman that rode upon and reigned over the beast. Darius was the king that defeated his enemy by sending his army in through the “wall”, and he represents Reagan, who defeated his enemy by bringing down the wall of the “iron curtain.” Cyrus represents Bush the first, for Cyrus is known as Cyrus the Great, and George Bush the first is Bush the greater, and Bush the last is Bush the lesser.
隨牢「末時」，敵基督个歷史當中，乃是1798年搭1799年。法蘭西革命是預言个一個題目，伊起首於1789年，延續十年，到1799年屆滿；此乃照伊所派定个時辰，正如1798年也是一個派定个時辰一樣。兩者合起來，就指明加於獸身浪个致命傷，也指明騎在獸身浪並統治獸个婦人。大利烏是藉着差派伊个軍隊由「牆」中穿入而擊敗敵人个王；伊所預表个是列根，因為列根藉着推倒「鐵幕」个牆而戰勝伊个敵人。古列所預表个是老布希，因為古列是以「古列大帝」著稱，而老喬治・布希便是較大个布希，末一個布希便是較小个布希。
Because these two kings and the two dates they represent are actually one symbol. One marks the seventy years that Babylon would rule. That seventy-year period reached its appointed time in 538 BC and is represented by Darius. The completion of the captivity of seventy years reached its appointed time in 536 BC and is represented by Cyrus. Together they represent the “time of the end,” when prophetic light is to be unsealed. In 1798 the first angel of Revelation fourteen arrived at the “time of the end,” and Sister White says that angel “was no less a personage than Jesus Christ.”
因为此两个王并佮伊拉所表明个两个日期，实在是一箇表号。一个标明巴比伦将要掌权个七十年；此七十年之期，到公元前538年届满，乃由大利乌所表明。被掳七十年期满，到公元前536年届满，乃由古列所表明。伊拉合起来，乃表明“末时”，就是先知之光将要启封个时候。到1798年，〈启示录〉第十四章个头一个天使来到“末时”；怀姊妹讲，此天使“无少是别人，就是耶稣基督。”
In the third year of Cyrus, Michael, the prince of God’s people, and the archangel to the angels, descended to engage with Cyrus and confirm the light that would lead Cyrus to pronounce the first of three decrees that would allow God’s people to return to Jerusalem, and rebuild the city, the sanctuary, and the streets and walls. That work typified the work of the first and second angels’, which began at the “time of the end” in 1798.
到古列第三年，上帝子民个君侯米迦勒，也就是众天使个大天使，降下来同古列相接触，并坚定那道将引导古列颁下三道谕旨里第一道个亮光，使上帝个子民得以归回耶路撒冷，并重建城邑、圣所，以及街道同城墙。迭项工作预表头一位同第二位天使个工作；该项工作开始于1798年“末时”。
The descent of Michael at the time of the end in the days of Darius and Cyrus, represented the arrival of the first angel in 1798, and together they mark the arrival of the same angel, at the “time of the end,” in 1989. 1989 began the period of the “time of the end,” and it was also an appointed time. An appointed time identifies the termination of a prophetic period of time. The rebellion of 1863, at the first “Kadesh” for modern spiritual Israel, was the beginning of a period of one hundred and twenty-six years that terminated at “the time appointed” in 1989. One hundred and twenty-six is a tithe, or a tenth, of twelve hundred and sixty, and at the end of twelve hundred and sixty years in 1798, the movement of the first angel arrived into history. At the end of one hundred and twenty-six years, in 1989, the movement of the third angel arrived into history.
末时，大利乌并古列个日脚，米迦勒个降临，预表1798年第一位天使个来到；两者合起来，就标明同一位天使于1989年“末时”个来到。1989年开始了“末时”个时期，并且也系一个所定个时候。所定个时候，系指一个预言时期个终结。1863年个背叛，作为现代属灵以色列第一个“加低斯”，乃系一个一百二十六年时期个起头；此一时期到1989年“所定个时候”终止。一百二十六，系一千二百六十个十分之一；而在1798年，一千二百六十年结束个辰光，第一位天使个运动进入了历史。到1989年，一百二十六年结束个辰光，第三位天使个运动进入了历史。
In verse one of Daniel chapter eleven, Gabriel is careful and precise in his identification that the history represented begins with Cyrus, at the time of the end in 1989. Cyrus the Great there represents Bush the greater, who would be followed by three kings, and then a fourth king which would be far richer than they all. Thus, the fourth rich king, that stirs up all of Grecia, is the sixth president since 1989.
《但以理书》第十一章第一节里，迦百列勒勒伊个所指认个对象讲得分外谨慎、分外精确，表明所预表个历史是从居鲁士开始，于一九八九年末时展开。彼个“大居鲁士”其辰预表“大布什”，后头会接落来三个王，随后还有第四个王，伊要比伊拉众人更其富足。故此，彼个“富有个第四王”、亦即激动全希腊个王，就是自一九八九年以来个第六任总统。
In the events of chapter ten, Daniel is represented as mourning, and in his experience of mourning he is changed unto the image of Christ, as he beholds the vision. The twenty-one-day period of mourning, represents a period of death that concludes with a resurrection. In chapter ten, Michael has come down out of heaven, and in Jude seven, when He descends, He resurrects Moses. In Revelation chapter eleven Moses (and Elijah) have been slain, and are dead in the street for three and a half symbolic days. Then Moses, (along with Elijah) are resurrected by “a great voice”.
第十章个事件里，旦以理拨表明做一个哀恸个人；伊勒哀恸个经历当中，当伊观看异象辰光，伊就拨改变成为基督个形像。二十一日个哀恸时期，表明一个死亡个时期，而迭个时期终结于复活。第十章里，米迦勒已经从天上降落；《犹大书》第七节里，当伊降临个辰光，伊就叫摩西复活。《启示录》第十一章里，摩西（同以利亚）已经拨杀害，且死勒街路浪三日半个表号性日子。后来，摩西（连同以利亚）拨“一個大声音”所复活。
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
三日半以后，有生命个灵从 神来，进到伊拉里向；伊拉就立勒自家个脚浪；看见伊拉个人，就大大惊惶。伊拉听见从天浪来个大声音，对伊拉讲：“上迭搭来。”伊拉就乘云升到天浪去；伊拉个仇敌也看见了伊拉。启示录 11:11, 12.
The “great voice” that resurrects is the voice of the archangel, and the archangel is Michael.
叫人復活个「大聲」，就是天使長个聲音；而天使長就是米迦勒。
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.
因为主自家要从天降落来，带着呼喊，带着天使长个声音，也带着上帝个号筒；在基督里向个死人要先复活。帖撒罗尼迦前书 4:16
The history where Moses and Elijah are murdered and resurrected is the history of the sealing of the one hundred and forty-four thousand. That history began on September 11, 2001 with the “first voice” of the angel of Revelation eighteen, which Sister White identifies as arriving when the great buildings of New York City were thrown down. The “second voice” of Revelation chapter eighteen, is sounded at the soon coming Sunday law, when God’s other flock is called out of Babylon. It is that history, the history of the sealing, where Daniel is represented as being changed into the image of Christ by beholding the “marah” vision, which is the feminine expression of the “mareh” vision. It is the “causative” vision, that “causes” the image beheld to be reproduced in those who behold it.
摩西同以利亞俚受害致死、復又復活个歷史，就係嗰十四萬四千人受印个歷史。嗰段歷史開始於2001年9月11日，藉着《啟示錄》第十八章个天使所發出个「第一個聲音」；懷愛倫姊妹指明，嗰個聲音臨到个辰光，正係紐約市个高大樓宇被推倒个時候。《啟示錄》第十八章个「第二個聲音」，係喺將要來到个星期日法令頒布个時候發出，彼時上帝个另外一群羊要從巴比倫當中被召出來。就係喺嗰段歷史、受印个歷史當中，但以理被表明係藉着注視「marah」个異象而被改變成基督个形像；「marah」乃係「mareh」異象个陰性表達。此乃「使成」个異象，會「使」所注視个形像重現喺凡注視伊个人身上。
That history of the sealing, and of the transformation of Daniel in chapter ten, includes the descent of Michael when He resurrects and transforms those represented by Moses, Elijah and Daniel. He accomplishes the resurrection with the “great voice” of the archangel, thus providing a third “voice,” in the middle of the first and last voices, which are both the same, for they are both the voice of Revelation chapter eighteen. The middle voice, is where rebellion is represented, for when Michael resurrected Moses, he did not argue with Satan, though Satan, the author of rebellion, was there to protest.
有关盖印个段历史，并《但以理书》第十章里向但以理个变化，也包括米迦勒个降临；伊复活并变化由摩西、以利亚搭但以理所预表个人辰光，就是如此。伊用天使长个“大声”来成就复活，于是就提供了第三个“声音”；个声音处勒头一个搭末一个声音当中，而头一个搭末一个声音其实原是一只声音，因为两者侪是《启示录》第十八章个声音。中间个声音，就是悖逆受表明个所在；因为米迦勒复活摩西个辰光，伊并呒没搭撒但争辩，虽则撒但——悖逆个创始者——当时也勒海表示抗议。
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.
然而，天使长米迦勒，为摩西个身体搭魔鬼争辩个辰光，也弗敢用毁谤个话告伊，只讲：“愿主责备侬。” 犹大书7。
The beginning of the sealing time that began on September 11, 2001, and ends at the soon coming Sunday law, is marked with the signature of “Truth,” for in the middle of that period, in July of 2023, the great voice of the archangel began the work of resurrecting the dead in Christ, who choose to hear His middle voice. Note that 2023 comes twenty-two years after 2001, and twenty-two is a tenth of two hundred and twenty, which is the symbol of the link between Divinity and humanity, and is also a symbol of restoration.
对二〇〇一年九月十一号起首、并要终结于将近来到个礼拜日法令个盖印时期个开端，乃是以“真理”个署名作为标记；因为正在该时期个当中，到二〇二三年七月，天使长个大声开头做工，复活那些在基督里死去、并拣选要听伊中间之声个死人。请注意：二〇二三年是在二〇〇一年之后二十二年，而二十二乃是二百二十个十分之一；二百二十是神性与人性之间联结个象征，也同样是复原个象征。
In July 2023, the mighty angel that is no less a personage than Jesus Christ, and who is the Truth, who is also Michael, and who is the Alpha and Omega descending with a message in His hand. The little book in His hand is the portion of Daniel that was sealed up until the last days.
2023年七月，箇位大能个天使，弗是别人，就是耶稣基督本人；伊就是真理，也就是米迦勒，也就是阿拉法与俄梅戛，手里带牢信息降临。伊手里个小书卷，就是《但以理书》里向一直封住，到末后日子才开个那一部分。
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
「《啟示錄》內底，聖經一切冊相會，也相結束。此地有《但以理書》个補足。一部是預言；另一部是啟示。受封个冊並弗是《啟示錄》，乃是《但以理》預言當中關乎末後日子个彼一部分。天使吩咐講：『但你，但以理啊，愛將這些話隱藏起來，封閉這書，直到末時。』但以理書 12:4。」《使徒行述》，585。
The portion of the prophecy of Daniel that relates to the last days, is chapter eleven. It is the last six verses of chapter eleven, but more specifically it is the histories found within the chapter that are repeated in those last six verses.
《但以理书》个预言当中，关涉末后日子个部分，是第十一章。伊乃是第十一章末了六节；不过，更确切个讲，是该章里向所记载个历史，在末了六节当中重新出现。
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.
“倷伲呒没工夫好再耽搁。艰难动乱个辰光摆辣前头。全世界受着战争个灵所激动。预言里向所讲个患难景象，弗久就要发生。《但以理书》第十一章里个预言，差勿多已经达到完全应验。照应验此预言所发生个历史，当中有许多还要再重演。”《文稿发布》，第13卷，394页。
Verse sixteen, of Daniel chapter eleven, illustrates a history that is repeated in verse forty-one, for in the verse the king of the north stands in the glorious land. The history of verse sixteen identifies when the Roman general Pompey brought Judah and Jerusalem into captivity.
《但以理書》第十一章第十六節，表明一段歷史；此段歷史在第四十一節裡再度重演，因為在該節中，北方王站立於榮美之地。第十六節所記之歷史，指出羅馬將軍龐培何時將猶大佮耶路撒冷擄入轄制之中。
But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.
然则来攻击伊个人，必照伊自家个意思而行，呒没一个能挡立勒伊面前；伊也必站立勒荣美之地，此地必藉伊个手受毁灭。Daniel 11:16.
I intend to use this verse as an anchor for our consideration of the verses which precede the verse, so I will put this understanding in place first. We intend to show that the history that follows the breakup of Alexander the Great’s kingdom in verses three and four, begins in 1989 and then identifies the current Ukrainian War, the victory of Putin over the forces of the West, and Putin’s subsequent defeat, which leads into verse sixteen.
我打算用节经文来作为我㑚考量此节之前诸节个锚点，所以我先要把迭层理解立牢。我㑚打算表明：第三节搭第四节里头，亚历山大大帝个国度分裂之后所跟随个历史，乃是从1989年开始，随后指出当前个乌克兰战争、普京对西方势力个胜利，以及普京随后个失败；迭失败就引入第十六节。
“Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.
「雖然埃及立勿牢北方个王安提阿古面前，安提阿古也立勿牢羅馬人面前；如今伊拉來攻擊伊。再莫有國度能抵擋遮個興起个勢力。當龐培於主前六十五年奪去安提阿古·亞細亞提古个產業，並將敘利亞降為羅馬一省之辰，敘利亞就被征服，並併入羅馬帝國。」
“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 161, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.
“該樣个權勢也要立勒聖地，並且吞滅伊。羅馬於主前161年，藉牢結盟，搭上帝个子民——猶太人——發生關聯；自該辰光起，伊就勒預言年曆裡向佔著顯著个地位。毋過，伊並弗曾因實際征服而取得對猶太地个統轄權，直到主前63年；其事个經過如下。”
“On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.
“庞培自征讨本都王米特里达梯归来个辰光，犹太个王冠有两个争夺者——希尔卡努斯搭阿里斯托布鲁斯——正在苦苦相争。伊拉个案件呈到庞培面前；庞培勿久就看出阿里斯托布鲁斯个要求系勿公正个，不过伊想把此事个裁断暂且延后，等到伊那场渴望已久个阿拉伯远征之后，再转来照伊所看作公义合宜个样式，了结伊拉个事务。阿里斯托布鲁斯洞悉了庞培真实个意向，连忙赶回犹太，武装伊个臣民，预备作强有力个抵抗；伊已决意，无论冒啥个危险，总要保住王冠，因为伊预见这王冠将要判归别人。庞培紧紧追逐此逃亡者。当伊逼近耶路撒冷个辰光，阿里斯托布鲁斯开始懊悔自家所行个道路，就出来迎接伊，并且应许全然归服，又献上大笔银钱，想要借此调停其事。庞培接受了此项提议，便差遣加比尼乌斯率领一队兵卒去收取银钱。可是，这位副将来到耶路撒冷个辰光，却看见城门向伊关闭；并且有人从城墙顶浪告诉伊，说该城勿肯遵守此项约定。”
“Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.
“庞培为咾弗肯白白受此等欺弄，就将佢所扣留在身边个亚里斯多布勒斯上咾镣铐，随即率领全军进发攻打耶路撒冷。亚里斯多布勒斯个党羽主张固守城池；希尔卡努斯个党羽却主张开城纳降。后者人数居多，并且占咾上风，于是庞培得以自由进入城中。于是亚里斯多布勒斯个追随者退守圣殿山，下定决心要保卫此地，正如庞培一心要攻克其处一样。到咾三个月末，城墙上被打开咾一道足够发动强攻个缺口，此地终被刀剑攻陷。在随后那场骇人个屠杀中，共有一万二千人被杀。史家讲，这实在是一幅令人心酸个景象：祭司们当时正在奉行敬拜上帝个礼仪，却依旧手势安稳、心志坚定，照常办理伊拉素来个职分，仿佛全然弗觉四围狂乱个喧嚣；虽然伊拉个亲友正在伊拉周围遭受杀戮，甚至伊拉自家个鲜血也常常同祭物个血混杂在一道。”
“Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the “glorious land” in its iron grasp till it had utterly consumed it.” Uriah Smith, Daniel and the Revelation, 259, 260.
「扑灭了战争以后，庞培拆毁了耶路撒冷个城墙，把几座城从犹太地个管辖之下划归叙利亚，又向犹太人征收贡赋。故此，耶路撒冷头一遭因着征服，落到该个政权手里；这政权后来要用伊个铁腕把‘荣美之地’牢牢捏住，直到把伊全然吞灭为止。」——Uriah Smith, *Daniel and the Revelation*, 259, 260.
We will continue this study in our next article.
阿拉会勒下一篇文章里继续研究个。
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.
「上帝个百姓当中若无争议，也无激荡，弗应当看作伊拉牢牢持守纯正道理个决定性凭据。倒有理由惊怕：伊拉或者并呒清清爽爽分辨真理搭错误。若研究圣经辰光弗引起啥个新问题，若也弗生发意见上个分歧，致使人各自去查考圣经，好叫自家确知所持有个是真理；阿末今朝也会有许多人，像古时一样，执守传统，拜伊拉自家也弗晓得个对象。」
“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.
「我蒙指示見着：有許多自稱曉得現今真理個人，其實並弗曉得自家所信個是啥物。伊拉弗明白自家信仰個憑據。對於現今辰光所當做個工，伊拉並無正當個體認。等到試煉個辰光臨到，今朝有些向別人傳道個人，查驗自家所持守個立場辰光，就會發見有許多事體，伊拉拿弗出叫人滿意個緣由。若弗經過恁般試驗，伊拉還弗曉得自家個大無知。教會裡也有許多人，想當然耳地認為自家明白所信個道理；但是，若弗等到爭辯興起，伊拉就弗曉得自家個軟弱。當伊拉同持相同信仰個人分開，並且被迫單獨一人立牢，來說明自家所信個時候，伊拉就要驚訝地看見，伊拉對於從前所接受為真理個事體，觀念是何等混亂。確然，在我拉中間，已有離棄活個上帝、轉向人個情形，以人個智慧代替神聖個智慧。」
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“上帝要激动伊个子民；若是别样办法弗灵，异端就要掺进伊拉当中，借此筛净伊拉，把糠秕同麦子分开。主呼召一切信伊话语个人，从沉睡里醒起来。宝贵个亮光已经来到，正合乎今朝个时辰。这是《圣经》个真理，显明就近在眼前个危险。这道亮光应当引导阿拉殷勤查考《圣经》，并且对阿拉所持守个位分作极其严谨个审察。上帝要一切真理个各方面并各样立场，都得着彻底而坚持弗懈个查究，并且配合祷告同禁食。信徒弗应当安歇于揣测同对于何为真理个含糊弗清个观念里。伊拉个信心必须牢牢建立在上帝个话语之上，好叫当试炼个时候来到，伊拉为着自己个信仰被带到议会面前答辩个辰光，就能够存温柔敬畏个心，把伊拉里面盼望个缘由讲明出来。”
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
“鼓动，鼓动，再鼓动。阿拉向世界所陈明个题目，对阿拉来讲，必须成为活生生个现实。阿拉在维护阿拉所看作信仰根本条款个教义辰光，切要紧个，就系绝弗可以容让自家采用任何弗完全稳妥个论证。这种论证或者能使反对者一时无言可答，然而并弗尊荣真理。阿拉应当提出稳妥个论据，弗单会使阿拉个对手缄默，并且经得起最严密、最深究个查验。对于那些把自家训练成善于辩论个人，存在极大个危险，就系伊拉弗会以公正个态度来运用上帝个圣言。在应对反对者辰光，阿拉切切应当竭力将题目陈述得能唤起伊心里个确信，而弗单单寻求增添信徒个把握。 ”
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.
「无论人个智识有何等进益，切勿一息之间自以为毋须为着得着更大个亮光，来彻底并不断地考究《圣经》。我众身为一个百姓，乃系蒙召，个个人都要做预言个学生。吾众必须恳切儆醒，好叫我众能辨明上帝所要赐给我众个任何一线亮光。真理最初个微光，乃是我众所当把捉个；并且借着祈祷中个研读，便可得着更清楚个亮光，拿得摆到别人面前。」
“When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.” Testimonies, volume 5, 707, 708.
“當上帝个子民安逸自在，對伊拉現今所得个亮光感到滿足个辰光，我拉就可以確信，伊決勿會喜悅伊拉。伊个旨意，是要伊拉常常向前行，領受那為伊拉照耀个、越發增多个亮光。教會現今个態度，勿合上帝个心意。已有一種自恃自信滲進來，致使伊拉覺得無需要更多个真理搭更大个亮光。我拉正活勒一個時代，撒但勒我拉右邊搭左邊、前頭搭後背都勒做工；然而我拉作為一班子民，卻還勒沉睡。上帝个旨意，是要有一個聲音被聽見，喚醒伊个子民起來行動。” 《證言》卷五，707、708。