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，有事向但以理顯明；但以理又名伯提沙撒。這事是真的，只是所定的時期長久；他明白這事，也明白這異象。當那些日子，我但以理悲哀了足足三個七日。我沒有吃美味的餅，酒肉沒有入我的口，也沒有用油抹身，直到滿了足足三個七日。正月二十四日，我在大河邊，就是希底結河邊。——但以理書 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.
喺《啟示錄》第十一章所象徵嘅三日半期間，當兩個見證人倒斃喺街上嘅時候，一件「事」向伯提沙撒顯明。佢先前已經明白嗰個「異象」（mareh），因為喺第九章，加百列早已前來，使佢明白嗰異象。
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.
係，我仲喺禱告中講說嘅時候，我先前喺異象中所見嘅那人加百列，奉命急速飛來，約在晚祭嘅時候觸摸我。佢就指教我，同我說話，話：「但以理啊，我如今出來，要使你有智慧，有聰明。你懇求嘅開頭，就有命令發出；我來要告訴你，因你大蒙眷愛；所以你要明白呢事，思想呢異象。」但以理書 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「起初在異象中所見的那人加百列」，乃是指「chazon」——先知性歷史的異象；這是指在第八章中，加百列為但以理解釋聖經預言中列國之異象。然而，但以理在第九章當時所要思想的「異象」，卻是「mareh」——顯現的異象。於是，加百列便為但以理提供了那二千三百年預言在歷史上的分解。
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.
第九章乃係喺大利烏元年應驗。當伯提沙撒喺「古列第三年」話自己「明白這異象」之時，佢已經明白咗「mareh」異象兩年。伯提沙撒喺哀慟嘅「那些日子」裏所明白嘅，乃係「那事」，即希伯來文「dabar」；而且這事甚長，因為所定嘅時期乃係二千五百二十年。
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.
但以理對呢件「事」其實早已有所明白，因為喺第九章，佢正係履行《利未記》第二十六章嗰個禱告，而呢個禱告就係嗰件「事」嘅禱告。喺伯提沙撒哀慟二十一日之間，關於「七倍」有更多亮光臨到，使佢得以明白；而喺嗰啲哀慟嘅日子之中，對「七倍」所加增嘅亮光，乃係預表1856年關於「七倍」所加增嘅亮光。米勒派之前亦都知道「七倍」，因為佢哋曾經宣講過；但另有加增嘅亮光要臨到，為要喺佢哋歷史上正從非拉鐵非運動轉變為老底嘉運動嘅嗰一個關鍵時刻，對佢哋加以試驗。
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.
伯提沙撒哀悼嘅日子，與非拉鐵非運動於1856年轉變為老底嘉運動，繼而於1863年轉變為老底嘉復臨信徒教會之時嘅預言歷史互相平行。無論係伯提沙撒，抑或米勒派，喺「七次」之上所加增之亮光嘅歷史，都與第三位天使之老底嘉運動轉入十四萬四千人之非拉鐵非運動嘅轉變相一致；並且亦同哀悼嘅日子相吻合，即係喺耽延嘅時期之中，「七次」之上所加增之亮光本應被啟示出嚟之時。
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.
伯提沙撒既代表一位使者，亦代表一場運動。在他哀慟的日子，使者要明白那「事」，即真理；及後，當米迦勒於2023年使那兩個見證人復活之時，他便要將那「事」呈示給一場運動。
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.”
但以理在第一節被指明明白嘅希伯來文「mareh」（基督顯現之異象）一詞，喺但以理最後一個異象之中出現咗四次。其中兩次譯作「異象」，兩次譯作「顯現」。但以理第一次喺第一節使用呢個詞嘅時候，係表明佢明白咗呢個「異象」；但其餘三處提及，則係指出但以理正經歷呢個異象。喺第六節，基督嘅面貌「好像閃電嘅『顯現』。」
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，我喺大河邊，就係希底結河邊嘅時候；我舉目觀看，見有一人身穿細麻衣，腰間束住烏法精金。佢嘅身體如水蒼玉，面貌如閃電，眼目如火把，手臂同腳如擦亮咗嘅銅，說話嘅聲音如大眾嘅聲音。我但以理獨自看見呢異象；因為同我一齊嘅人冇看見呢異象，卻有極大嘅戰兢臨到佢哋，以致佢哋逃跑，藏起自己。所以只剩下我一人，看見呢大異象；我身上再冇氣力，因為我嘅榮美在我裡面變為敗壞，我毫無氣力存留。但以理書 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.
另有一個希伯來字亦被譯作「異象」；待我哋先陳明希伯來字「mareh」嘅一啲特徵之後，我哋再論到佢。喺前面嘅經文裏面，「appearance」一詞，所對應嘅就係希伯來字「mareh」。同一個字喺第十六節被譯作「異象」。喺第十六節，基督嘅異象使但以理憂傷。
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，有一位形狀如人子者摸我嘴唇；於是我開口說話，對那站在我面前的說，我主啊，因這異象，我的愁苦轉到我身上，我也毫無氣力。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「愁苦」嘅希伯來字，意思係「鉸鏈」；而但以理喺該節所見基督顯現嘅「異象」，正係轉動咗一個鉸鏈。喺預言中，「鉸鏈」象徵一個轉捩點。
“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.
「過去嘅歷史當中，有啲教訓係我哋必須汲取嘅；而家特別提請人留意呢啲事，為要叫眾人都明白，上帝今日行事，所循嘅原則同路徑，正如佢向來一貫所行嘅一樣。佢嘅手現今喺佢自己嘅工作之中，並喺列國之間，仍然清楚可見，正如自福音最初喺伊甸向亞當宣告以來，一直都係如此。」
“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.
「喺列國同教會嘅歷史之中，有一啲時期乃係轉捩點。按照上帝嘅眷顧，當呢啲唔同嘅危機來到之時，嗰個時候所需嘅亮光就會賜下。若果人接受，就有屬靈上嘅進展；若果人拒絕，隨之而來嘅就係屬靈上嘅衰退同沉淪。主喺祂嘅聖言之中，已經揭示咗福音進取性工作嘅開展，點樣喺過去一直進行，並且將來亦會如此，直到最後嘅爭戰；到嗰時，撒但嘅勢力將會作出牠哋最後一次奇異嘅行動。」《Bible Echo》，1895年8月26日。
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.
第十六節代表伯提沙撒所象徵之歷史中的一個轉捩點。這對共和國的角（國家）與新教的角（教會）兩者都是一個轉捩點。它代表一場危機，亦代表在那段歷史中賜下特別亮光的時刻。對但以理而言，那轉捩點發生於但以理第二次被「觸摸」之時；在三次之中，這是第二次。但以理共被觸摸三次，而他第二次被觸摸時，便是但以理的一個轉捩點；並且那轉捩點，乃是但以理見到「mareh」異象三次之中的第二次。
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，有一位形狀彷彿人子的，摸我的嘴唇；我便開口說話，對那站在我面前的說，我主啊，因這異象，我的愁苦轉到我身上，我一點氣力也沒有保留。Daniel 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.
我哋稍後會講到呢三次觸摸。喺但以理四次使用「mareh」一詞之中，第一次係佢見證自己明白咗呢個異象；而最後三次提及，則係指出佢實際睇見嗰個顯現時嘅經歷。第三次佢指出呢個顯現嘅異象，就係第十八節，喺嗰度，佢第三次被觸摸。
Then there came again and touched me one like the appearance of a man, and he strengthened me. Daniel 10:18.
有一位形狀似人的又來摸我，使我有力量。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.
到第二次觸摸，即第十六節，亦即對「marah」異象嘅第二次提及之時，佢嘅力量已經消失；但到第三次觸摸，佢嘅力量就恢復過來。喺第十節、第十六節同第十八節，但以理都被觸摸。喺第六節，但以理看見基督嘅顯現，跟住又見到加百列；而喺第十節，加百列第一次觸摸但以理。
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.
跟住我舉目觀看，看哪，有一個人身穿細麻衣，腰束烏法精金。他的身體如水蒼玉，他的面貌如閃電，他的眼目如火把，他的膀臂和腳如擦亮的銅，他說話的聲音如群眾的聲音。惟有我但以理一人看見這異象；同我在一起的人沒有看見這異象，卻有極大的戰兢臨到他們，以致他們逃跑藏匿自己。所以只剩下我一人，看見這大異象；我身上再無氣力，我的榮美在我裏面變為敗壞，我也毫無氣力。
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.
然而，我聽見他說話的聲音；我一聽見他說話的聲音，就面伏於地，沉沉熟睡。看哪，有一隻手摸我，使我用膝和手掌支撐起來。他對我說：「但以理啊，大蒙眷愛的人哪，你要明白我對你所說的話，並且站直；因我現今奉差遣到你這裏來。」他向我說了這話，我就戰戰兢兢地站起來。 他又對我說：「但以理啊，不要懼怕；因為從你第一日立志明白這事，又在你 神面前刻苦己心，你的言語已蒙垂聽；我因你的言語而來。然而波斯國的魔君攔阻我二十一日；但看哪，米迦勒，就是天使長中的一位，來幫助我，我便留在那裏對付波斯諸王。如今我來，是要使你明白在末後的日子將要臨到你本國之民的事；因為這異象還關乎許多日子。」但以理書 10:5–14。
Then in verse sixteen, Daniel is touched a second time, when he sees the vision of Christ.
然後到第十六節，當但以理看見基督的異象時，他第二次被觸摸。
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.
他向我說了這樣的話之後，我就面伏於地，啞口無言。看哪，有一位形狀像世人的，摸我的嘴唇；我便開口說話，對那站在我面前的說，我主啊，因這異象，我愁苦萬分，全無氣力。我主的僕人怎能與我主說話呢？至於我，我立時全無氣力，連氣息也不存留。 Daniel 10:15–17.
Then Daniel is touched for the third time, at the appearance of Gabriel, not Christ.
跟住，但以理第三次被觸摸，乃係因加百列顯現，唔係基督。
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.
隨後，又有一位形狀似人的來摸我，使我剛強起來；他說：「大蒙眷愛的人哪，不要懼怕；願你平安。你總要剛強，總要剛強。」他向我說話的時候，我便得了力量，說：「求我主說話，因你使我有力量了。」他就說：「你知道我為何來見你嗎？現在我要回去，與波斯的魔君爭戰；我去後，看哪，希臘的魔君必來。但我要將那記錄在真確書上的事指示你；除了你們的大君米迦勒之外，沒有幫助我抵擋這兩魔君的。」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.
但以理曾三次被觸摸；第一次同第三次，觸摸他的是天使加百列；第二次觸摸他的，乃是基督。但以理四次用了同一個希伯來字，然而四次之中第一次，即第一節所記，是表示他明白了那「異象」。明白一項真理固然重要，但這與親身經歷那真理並不相同；而在其餘三次之中，他所經歷的正是如此。
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.
當但以理哀慟的日子完結之時，他就得着那異象的經歷；而在他哀慟的日子尚未完結以前，他已對此有了明白。這經歷由三個步驟構成，藉着三次觸摸來表明。第一次與最後一次的觸摸都是由加百列完成，而中間那一次觸摸則是由基督所施行。第一次與最後一次的觸摸，乃是希伯來字母表的第一個與最後一個字母。在第二個步驟中，但以理認出自己在主面前的光景，乃是一個悖逆的罪人；因此，中間那一次觸摸乃是代表悖逆，正如希伯來字母表第十三個字母所表徵的一樣。
“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.’
「但彼得此時已無暇顧及船隻或所載之物。這個神蹟，比起他以往所見過的任何一個，對他而言，乃是神聖能力的一次彰顯。在耶穌身上，他看見一位掌管萬有自然界於祂權下者。神性之臨在，使他自己的不聖顯露無遺。對其主的愛，對自己不信的羞愧，對基督屈尊俯就的感激，尤其是在無限純潔者面前深感自己污穢不潔，這一切都使他不勝負荷。正當他的同伴收拾網中的漁獲時，彼得俯伏在救主腳前，呼喊說：『主啊，離開我；因我是個罪人。』」
“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.
「正是同一種神聖聖潔嘅臨在，使先知但以理喺神嘅使者面前仆倒，如同死人一樣。佢話：『我嘅榮美在我裏面變為敗壞，我毫無氣力。』照樣，當以賽亞見到主嘅榮耀之時，便呼喊話：『禍哉！我滅亡了！因為我係嘴唇不潔嘅人，又住喺嘴唇不潔嘅民中；因為我眼見大君王——萬軍之耶和華。』但以理書 10:8；以賽亞書 6:5。人性連同其軟弱同罪惡，被置於神性完全嘅對照之下，於是佢感到自己全然有虧欠，毫不聖潔。凡蒙賜得見上帝偉大同威嚴嘅人，情形莫不如此。」
“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.
「彼得喊着說：『離開我；因為我係個罪人；』然而佢仍緊緊攬住耶穌嘅腳，覺得自己唔能夠與祂分離。救主回答說：『不要怕；從今以後，你要得人了。』以賽亞係喺見到上帝嘅聖潔同埋自己嘅不配之後，先至被託付神聖嘅信息。彼得亦係喺被引到自我棄絕、倚靠神聖能力之後，先至領受咗為基督作工嘅呼召。」《歷代願望》，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」異象，乃係基督顯現之異象；但天使加百列，乃由但以理第二次同第四次使用此字所指明。第一次，係陳述伯提沙撒明白異象；但其後三次，則係表明但以理親身經歷異象。但以理三次經歷異象之時，亦都同時被觸摸。
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.”
佢第一次被加百列觸摸，係喺佢見到榮耀之基督嘅形像之後；嗰次經歷使佢「面伏於地，沉睡甚深」。呢個異象帶來咗分別，因為同佢一齊嘅人「沒有看見那異象；卻有大大嘅戰兢臨到佢哋，以致佢哋逃跑隱藏自己。」喺第一次失望之中，耶利米「因耶和華的手，獨自靜坐」；而喺伯提沙撒身上，「毫無氣力存留」，「因為」佢嘅「榮美變為敗壞」，並且「毫無氣力存留」。
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.
加百列第一次觸摸他之後，便使但以理以雙膝同雙手掌支撐起來。隨後，他吩咐但以理要明白他所說的話，並站立起來；但以理就照着行了，只是仍然戰兢。接着，加百列向但以理解明在但以理哀傷那二十一日之間所發生的事。他指出，在與波斯諸王爭戰了二十一日之後，米迦勒從天降下，投入這場爭戰；然後加百列便來回應但以理的祈禱，並向但以理解釋「末後的日子你本國之民所要遭遇的事」。當米迦勒從天降下的時候，加百列就奉差遣向但以理講明末後的日子。
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.
加百列對但以理嘅解說，係喺二十一日哀慟結束之時賜下嘅；按《啟示錄》第十一章逐句逐句嘅應用，呢個時刻正係《以西結書》第三十七章之中，以西結兩次奉命向枯骨發預言，為要使嗰兩位先知從佢哋嘅墳墓中起來之時。呢件事發生喺米迦勒從天降下、復活摩西嘅身體之際；同時，佢喺《猶大書》中拒絕同撒但交涉。喺加百列將哀慟日子嘅概覽賜畀但以理之後，但以理仍然仲要再被觸摸兩次。
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.”
加百列講完之後，但以理「面伏於地，啞口無言」；隨後，基督親自「摸」但以理的「嘴唇」；於是但以理便「開」他的「口，說話，向那站在我面前的說：我主啊，因這異象，我的愁苦轉到我身上，我毫無氣力。這我主的僕人怎能與這我主說話呢？至於我，我立時全無氣力，連氣息也沒有留在我裏面。」
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.
看見基督並與祂說話呢種經歷，使但以理謙卑俯伏於塵土之中。佢啞口無言；若唔係基督觸摸佢嘅嘴唇，正如以賽亞嘅嘴唇曾被祭壇上嘅炭火所觸摸一樣，佢本會一直保持緘默。
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研讀。
“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.
「以賽亞目睹他主榮耀與威嚴呢個啟示嘅時候，就畀上帝嘅純潔同聖潔嘅感覺深深壓倒。佢嘅創造主嗰無可比擬嘅完全，同埋嗰啲連同佢自己一樣、長久以來被列於以色列同猶大選民之中之人嘅罪惡行徑，兩者之間嘅對比，係何等尖銳！『禍哉，我滅亡了！』佢呼喊話；『因為我係嘴唇不潔嘅人，又住喺嘴唇不潔嘅民中：因為我眼見大君王——萬軍之耶和華。』第5節。佢彷彿站喺內殿之中、神聖臨在嘅全然光輝之下，於是體會到：若任由自己嘅不完全同無能，佢就絕對無法完成所蒙召去承擔嘅使命。但有一個撒拉弗奉差遣而來，除去佢嘅憂困，並使佢配得上嗰偉大嘅使命。祭壇上有一塊紅炭被放喺佢嘴唇上，並有話說：『看哪，這炭沾了你嘅嘴；你嘅罪孽便除掉，你嘅罪惡就赦免了。』隨後又聽見上帝嘅聲音說：『我可以差遣誰呢？誰肯為我們去呢？』以賽亞就回答說：『我在這裏；請差遣我。』第7、8節。」
“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.
「那位來自天上的使者吩咐那等候中的使者說：『你去，對這百姓說：你們聽是要聽見，卻不明白；看是要看見，卻不曉得。要使這百姓的心蒙脂油，使他們的耳朵發沉，並且遮蔽他們的眼睛；免得他們眼睛看見，耳朵聽見，心裏明白，回轉過來，便得醫治。』」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?
「先知嘅本分本來好清楚；佢要揚聲抗議當時盛行嘅罪惡。但係，若冇一啲盼望嘅保證，佢就害怕承擔呢項工作。『主啊，要到幾時呢？』佢咁樣求問。第11節。你所揀選嘅子民，豈唔係永遠都唔會明白、悔改，並得醫治嗎？」
“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.
「佢為失迷嘅猶大所承受嘅心靈重擔，唔會係徒然承擔。佢嘅使命唔會完全冇果效。然而，嗰啲已經歷經多代不斷增長嘅罪惡，唔可能喺佢嘅日子之內被除去。喺佢一生之中，佢必須作一個忍耐而勇敢嘅教師——既係盼望嘅先知，亦都係宣告災禍嘅先知。到神嘅旨意最終成就之時，佢所付出嘅努力，以及神一切忠心使者所作勞苦嘅完全果效，先至會顯明出嚟。必有餘民得蒙拯救。為使呢事得以成就，主宣告，警告同懇求嘅信息必須向呢個悖逆嘅國民傳講：『直到城邑荒涼，無人居住，房屋空閒，無人其中，土地極其荒涼；並且耶和華將人遷到遠方，在境內撇下嘅地方甚多。』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.
「嗰啲將要臨到嗰啲不肯悔改之人嘅嚴重審判——戰爭、流亡、壓迫、喺列國中失去權勢同尊榮——呢一切都要臨到，為要使凡喺其中認出一位被冒犯之上帝之手嘅人，得以被引領去悔改。北國嘅十個支派好快就要分散喺列國之中，佢哋嘅城邑亦要變為荒涼；敵國嘅毀滅性軍隊要一再橫掃佢哋嘅土地；甚至耶路撒冷最終都要陷落，猶大亦要被擄去；然而，應許之地並唔會永遠完全被撇棄。天上使者向以賽亞所作嘅保證係：『境內剩下嘅若還有十分之一，也必被吞滅；像栗樹、橡樹雖被砍伐，樹橔卻仍存留；這聖潔的種類在國中也是如此。』第13節。」
“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.
「對上帝旨意最終成全嘅呢一份確據，為以賽亞嘅心帶嚟勇氣。縱使地上嘅權勢列陣攻擊猶大，又如何呢？縱使主嘅使者遭遇反對同抗拒，又如何呢？以賽亞曾看見大君王——萬軍之耶和華；佢曾聽見撒拉弗嘅歌聲：『全地都充滿咗祂嘅榮耀』；佢又得着應許，知道耶和華向背道嘅猶大所發嘅信息，必有聖靈使人知罪嘅能力相伴；因此，先知便得着力量，去承擔擺喺佢面前嘅工作。第3節。喺佢漫長而艱鉅嘅使命中，佢始終帶着呢個異象嘅記憶。六十年或更長嘅時間，佢作為盼望嘅先知，站喺猶大子民面前，喺佢對教會將來得勝嘅預言上，愈發膽壯，並且更加膽壯。」《先知與君王》，307–310。