We will now begin to proceed through chapter eleven of Daniel.
我哋而家要開始逐步研讀《但以理書》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.
又我在瑪代人大流士元年，也曾站起來扶助他，堅固他。現在我要將真實的事指示你。看哪，波斯還要興起三王；第四王必比他們眾人更為富足；他因富足而得勢，必煽動眾人攻擊希臘國。必有一位大能的王興起，執掌廣大權柄，任意而行。他興起的時候，他的國必被打破，向天之四方分裂；卻不歸與他的後裔，也不照他所執掌的權勢；因他的國必被拔出，歸與後來的人，不歸與他的後裔。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.
加百列首先告知但以理，佢亦曾喺大利烏元年與佢一同作工；嗰一年，大利烏嘅外甥、佢嘅將軍攻取巴比倫，並殺咗伯沙撒。根據第十章第一節，但以理係喺古列第三年領受呢個異象，因此加百列係將大利烏同古列都標示為代表「末時」嘅象徵。伯沙撒同巴比倫於主前五三八年被瑪代—波斯帝國攻取。
“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年以計謀奪取該城；隨着伯沙撒——即被波斯人所殺者——之死，巴比倫國便不復存在。」烏利亞·史密夫，《但以理與啟示錄》，46。
In the year 538 BC, Daniel recorded chapter nine.
喺主前538年，但以理記下咗第九章。
“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.
「記錄於前一章〔第八章〕嘅異象，係喺伯沙撒第三年，即主前538年賜下嘅。喺同一年，亦即大利烏元年，本章〔第九章〕所敘述嘅事件就發生咗。」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.
大利烏元年，即伯沙撒第三年、亦即最後一年，主前538年，主懲罰迦勒底人之地，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.
呢全地必成為荒涼、令人驚駭之地；而呢啲列國必服事巴比倫王七十年。七十年滿咗之後，我必因巴比倫王同嗰國嘅罪孽，刑罰佢哋，又必刑罰迦勒底人之地，使之成為永遠荒涼。這是耶和華說的。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.
喺第十節，主喺引入對巴比倫嘅刑罰時，使用咗「之後」呢個詞。「之後」，即係巴比倫變為荒涼之後，主就會為神嘅子民施行祂美善嘅作為。
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.
因為耶和華如此說：巴比倫七十年滿了以後，我必眷顧你們，向你們成就我恩言，使你們仍回此地。耶利米書 25:10
The captivity of seventy years began in 606 BC.
七十年被擄係喺主前606年開始。
“Commencing the seventy years BC 606, Daniel understood that they were now drawing to their termination.” Uriah Smith, Daniel and the Revelation, 205.
「七十年由公元前606年開始，Daniel 明白到而家佢哋已經漸近終結。」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.
七十年被擄始於公元前606年，終於公元前536年；此乃在伯沙撒死後、巴比倫於公元前538年荒涼之後兩年。那是古列第三年。加百列將希底結河的預言置於古列第三年，並且在第十一章敘述之始，提及大利烏元年；他如此行，乃是指明兩個特定的年份。公元前538年與公元前536年同樣都是所定的時候：公元前538年乃七十年預言應當終結的所定時候，而公元前536年則是在公元前538年「之後」，耶和華要為祂的子民成就祂美善工作之預言所定的時候。
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年同公元前536年，兩者都係所指定嘅時候，並且由兩位歷史人物所代表：一位係瑪代嘅第一位王，另一位係波斯嘅第一位王。實在嘅以色列喺實在嘅巴比倫被擄七十年嘅終結，預表屬靈嘅以色列喺屬靈嘅巴比倫被擄一千二百六十年，即由主後538年到1798年。1798年係一個「所指定嘅時候」，其後，喺預言上被指明為「末時」嘅時期便開始咗。公元前538年同公元前536年，既然被表述為「所指定嘅時候」，亦都標誌住一段被表述為「末時」之時期嘅開始。
“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.
「上帝喺地上嘅教會，喺呢段漫長而毫不止息嘅迫害時期之中，確實係處於被擄嘅景況，正如以色列子民喺被擄期間被囚於巴比倫一樣。」《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.
所有預言所針對的，更具體地說，乃係末後的日子，過於佢哋最初應驗之時嘅日子；因此，主前538年同大利烏王，以及主前536年同古列王，乃係代表1989年嘅「末時」，而呢兩位君王乃係預表列根總統同老布殊總統。主前538年同主前536年代表一個路標，而呢個路標之應驗，乃係在於明白兩個日期都係代表同一個路標。「末時」呢個路標，由兩個象徵構成；有時，好似列根同老布殊一樣，兩個象徵都會喺同一年應驗。但呢種情況乃係例外，而非常規；因為喺摩西時代，「末時」嘅路標乃係亞倫同摩西二人嘅出生，而兩者相隔三年。喺基督嘅歷史當中，則係施洗約翰同基督嘅出生，而兩者相隔六個月。
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.
隨着「末時」來到，在敵基督嘅歷史中，乃係1798年同1799年。法國大革命乃係預言嘅題材；佢始於1789年，歷時十年，到1799年按所定嘅時候結束，正如1798年亦係一個所定嘅時候一樣。二者一同指明嗰加諸獸身上嘅致命傷，亦都指明嗰騎在獸上、並統治獸嘅婦人。大利烏王藉着把軍隊從「牆」而入，擊敗咗佢嘅仇敵；佢預表列根，列根藉着拆毀「鐵幕」之牆而擊敗咗佢嘅仇敵。古列預表老布殊，因為古列以「古列大帝」聞名，而老佐治布殊就係較大嘅布殊，末後嗰位布殊則係較小嘅布殊。
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.”
因為呢兩位王同佢哋所代表嘅兩個日期，實際上都係同一個表號。一個標誌住巴比倫將要統治嘅七十年。呢段七十年嘅時期喺主前538年到咗所指定嘅時候，並由大利烏所代表。七十年被擄期嘅完結喺主前536年到咗所指定嘅時候，並由古列所代表。佢哋一同代表「末時」，就係先知嘅亮光要被開啟嘅時候。到咗1798年，啟示錄第十四章嘅第一位天使到達咗「末時」，而懷姐妹話嗰位天使「唔少於耶穌基督本人。」
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.
喺居魯士第三年，神子民嘅君米迦勒，亦即眾天使之中嘅天使長，降臨與居魯士交涉，並堅定嗰要引導居魯士頒佈三道詔令之中第一道嘅亮光；呢三道詔令將容許神嘅子民返回耶路撒冷，重建城邑、聖所，以及街道同城牆。呢項工作預表咗第一位同第二位天使嘅工作；呢工作係喺1798年「末時」開始嘅。
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.
喺末時、即係大利烏同古列在位嘅日子，米迦勒嘅降臨，預表第一位天使喺1798年嘅來到；而兩者一同標示出同一位天使喺1989年「末時」嘅來到。1989年開始咗「末時」呢段時期，同時亦係一個定期。定期乃係指明一段預言性時期嘅終結。1863年嘅背叛，作為現代屬靈以色列第一個「加低斯」，乃係一段一百二十六年時期嘅起點；呢段時期喺1989年「所定嘅時候」終止。一百二十六，乃係一千二百六十嘅十分之一，即一奉獻；而喺1798年一千二百六十年結束之時，第一位天使嘅運動進入歷史。喺1989年一百二十六年結束之時，第三位天使嘅運動進入歷史。
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.
喺《但以理書》第十一章第一節入面，加百列喺指出所代表嘅歷史由古列開始、即喺一九八九年末時，表達得謹慎而精確。嗰度嘅大古列係預表更大嘅布殊；佢之後會有三個王興起，然後再有第四個王，佢必比佢哋眾人更為富有。因此，嗰個攪動全希臘嘅第四個富有之王，就係自一九八九年以來嘅第六位總統。
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”.
喺第十章所記載嘅事件之中，但以理被描繪為哀慟；而喺佢哀慟嘅經歷之中，當佢觀看異象之時，佢被改變，成為基督嘅形像。嗰二十一日嘅哀慟時期，表徵一段死亡嘅時期，並以復活作為終結。喺第十章之中，米迦勒已經從天降下；而喺《猶大書》第七節，當祂降臨嘅時候，祂使摩西復活。喺《啟示錄》第十一章，摩西（以及以利亞）被殺，並且喺街上死咗三日半，即係象徵性嘅三日半。其後，摩西（連同以利亞）藉着「大聲音」而復活。
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.
過咗三日半之後，有從神而來嘅生命之靈進入佢哋裏面，佢哋就企起身來；見到佢哋嘅人都大大懼怕。佢哋又聽見有大聲音從天上向佢哋說：「上呢度來。」佢哋就駕着雲上到天上；佢哋嘅仇敵也看見了。啟示錄 11:11, 12.
The “great voice” that resurrects is the voice of the archangel, and the archangel is Michael.
使人復活嘅「大聲音」就係天使長嘅聲音，而天使長就係米迦勒。
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.
因為主必親自從天降臨，有呼喊的聲音，有天使長的聲音，又有神的號吹響；那在基督裡死了的人必先復活。帖撒羅尼迦前書 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.
摩西同以利亞被殺並復活嘅歷史，就係十四萬四千人受印嘅歷史。呢段歷史喺2001年9月11日開始，始於《啟示錄》第十八章嗰位天使嘅「第一把聲音」；懷愛倫姊妹指出，呢把聲音係喺紐約市嘅大廈被拋下嘅時候臨到。「第二把聲音」就係《啟示錄》第十八章所發出嘅聲音，喺即將來臨嘅星期日法令之時響起，屆時上帝其他嘅羊群被呼召從巴比倫出來。正正喺呢段歷史——即受印嘅歷史——當中，但以理被表述為藉着注視「marah」異象而被改變成基督嘅形像；而「marah」乃係「mareh」異象嘅陰性表達。呢個就係「使成」嘅異象，係嗰個「使」所注視之形像喺凡注視之人身上得以重現嘅異象。
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.
第十章中但以理被改變形象，以及那印記之歷史，都包括米迦勒降臨之時；那時，祂使摩西、以利亞同但以理所代表的人復活並改變形象。祂藉着天使長的「大聲」成就復活，因而在首先與末後之聲中間，帶出第三個「聲音」；而首先與末後之聲原是一樣的，因二者同是《啟示錄》第十八章的聲音。這中間的聲音，正是悖逆被表明之處；因為當米迦勒使摩西復活之時，祂並沒有與撒但爭辯，雖然撒但這悖逆之創始者當時在場提出抗議。
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，天使長米迦勒為摩西的身體與魔鬼爭辯的時候，尚且不敢用毀謗的話罪責他，只說：「主責備你。」猶大書 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.
由二〇〇一年九月十一日開始、並於那即將來臨的星期日法令終結之蓋印時期，其起頭乃以「真理」之署名為記號；因為就在該時期之中段，於二〇二三年七月，天使長的大聲已開始那使在基督裏死了的人復活之工作，就是那些揀選聽從祂中間聲音的人。請注意：二〇二三年是在二〇〇一年之後二十二年，而二十二乃二百二十之十分之一；二百二十乃神性與人性之聯繫的象徵，亦是復興之象徵。
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.
喺2023年7月，嗰位大能嘅天使，唔係別個，正係耶穌基督；祂就係真理，亦就係米迦勒，並且係阿拉法同俄梅戛，降臨嘅時候手中帶着信息。祂手中嗰本小書卷，就係但以理書中嗰部分一直封住，直到末後日子先開啟嘅內容。
“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.
「喺《啟示錄》之中，聖經全部書卷都匯聚並終結於此。呢度就係《但以理書》嘅補足。一本係預言；另一本係啟示。嗰本被封住嘅書並唔係《啟示錄》，而係《但以理書》預言中關乎末後日子嘅嗰一部分。天使命令話：『但你，但以理啊，要隱藏這話，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.
《但以理書》中關乎末後日子的預言部分，乃是第十一章。那是第十一章最後六節；但更具體而言，乃是該章中所記載、並在那最後六節中重述的歷史。
“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.
「我哋冇時間可以蹉跎。艱難嘅時日正喺我哋面前。世界被戰爭嘅靈所攪動。預言中所講論嘅患難景象，快將要發生。〈但以理書〉第十一章嘅預言，幾乎已經達到完全應驗。呢一預言應驗之中所發生嘅許多歷史，將要重演。」《文稿發表》，第13號，394。
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，說明一段在第四十一節重複出現的歷史，因為在該節中，北方王站立於榮美之地。第十六節的歷史指出了羅馬將軍龐培何時使猶大和耶路撒冷陷入被擄之中。
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.
但那前來攻擊他的，必任意而行，無人在他面前站立得住；他必站在那榮美之地，那地必在他手中被毀滅。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.
我打算以呢一節作為我哋考察前面各節經文嘅錨點，因此我會先確立呢個理解。我哋打算指出，喺第三同第四節所述、亞歷山大大帝國分裂之後隨之而來嘅歷史，乃係始於1989年，並且進而指認當前嘅烏克蘭戰爭、普京對西方勢力嘅勝利，以及普京其後嘅失敗，而呢一切就引向第十六節。
“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.
「雖然埃及不能在北方王安提阿古面前站立得住，安提阿古卻不能在如今前來攻擊他嘅羅馬人面前站立得住。再冇任何國度能夠抵抗呢個興起中嘅強權。主前65年，龐培奪去安提阿古·亞細亞提古嘅產業，將敘利亞降為羅馬一省；於是敘利亞被征服，並被併入羅馬帝國。」
“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.
「同一個權勢亦要立喺聖地，並將之吞滅。羅馬喺主前161年藉着結盟，同神嘅子民——猶太人——建立咗聯繫；自嗰日起，佢就喺預言年代表上佔有顯著地位。然而，直到主前63年，佢先至藉着實際征服而取得對猶太地嘅管轄權；而其經過如下。」
“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.
「當龐培自征討本都王米特拉達梯之役歸來時，兩個競逐者——希耳卡努與亞里斯多布——正為猶太的王位爭鬥不休。他們的案件呈到龐培面前；龐培很快便看出亞里斯多布所提出之主張並不公正，但他希望將此事的裁決延至他那久所渴望之阿拉伯遠征之後，並應許屆時回來，按他所認為公義而合宜的方式，了結他們的事務。亞里斯多布洞悉龐培真正的心意，便急速返回猶太，武裝其臣民，並預備作強力防守，決意不惜一切代價保住王位；因他預見此冠冕將會判歸他人。龐培緊追這逃亡者。當他逼近耶路撒冷時，亞里斯多布開始為自己的行徑感到懊悔，便出城迎接他，並試圖藉着應許完全歸服及大筆金錢來調停此事。龐培接受了這提議，便差遣加比紐率領一隊士兵前去收取那筆金錢。但當那位副將抵達耶路撒冷時，卻發現城門向他緊閉，並且有人從城牆上告知他，說這城決不履行那協議。」
“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.
「龐培並沒有容許人可以如此愚弄他而不受懲罰；他把一直留在自己身邊的亞里斯多布勒斯上了鐵鐐，隨即率領全軍進攻耶路撒冷。亞里斯多布勒斯一派主張保衛該城；希爾卡努斯一派則主張打開城門。後者人數居多，並且得勢，於是龐培便獲准自由進入城中。於是，亞里斯多布勒斯的支持者退守聖殿山，決意保衛那地方，其堅決之意，正如龐培決意要把它攻取一樣。至三個月之末，城牆被攻破了一個足以發動強攻的缺口，那地方便在刀劍之下被攻陷。接踵而來的那場可怕屠殺中，共有一萬二千人被殺。那位歷史家說，最令人動容的景象，乃是看見祭司們當時正從事神聖的事奉，卻仍手不亂、志不移地繼續他們素常的職分，彷彿全然不覺那狂亂的騷動；儘管在他們四圍，他們的朋友正被交於屠殺之中，並且他們自己的血也屢次與祭物的血混和在一起。」
“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.
「喺結束咗呢場戰爭之後，龐培拆毀咗耶路撒冷嘅城牆，將幾座城市由猶太地嘅管轄之下轉歸敘利亞管轄，並向猶太人徵收貢賦。於是，耶路撒冷第一次因征服而落入嗰個權勢手中；呢個權勢要以其鐵一般嘅掌握控制住『榮美之地』，直到將佢徹底吞滅為止。」烏利亞·史密斯，《但以理書與啟示錄》，259、260。
We will continue this study in our next article.
我哋將會喺下一篇文章繼續呢項研究。
“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.
上帝子民中間若果冇爭議或騷動，唔應當視為佢哋緊守純正道理嘅決定性憑據。有理由令人憂慮，佢哋或者未能清楚分辨真理同謬誤。當人查考聖經而冇引發任何新嘅問題，當冇任何意見分歧興起，以致促使人親自查究聖經，好確定自己所持有嘅係真理，咁就會有許多人，好似古時一樣，拘守遺傳，敬拜自己所不認識嘅。
“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.
「我已蒙指示，看見許多自稱認識現代真理的人，實在並不知道自己所信的是甚麼。他們並不明白自己信仰的憑據。他們對於現今時期之工作，毫無正當的體會。及至考驗的時候來到，現今正在向別人傳講的人，必會發現，當他們查驗自己所持守的立場時，其中有許多事，他們竟不能提出令人滿意的理由。在這樣受試驗之前，他們並不知道自己是何等無知。教會中也有許多人想當然地以為自己明白所信的是甚麼；然而，直到爭辯興起，他們才不知道自己的軟弱。當他們與同信的人分開，被迫單獨一人站立，為自己的信仰作出解釋時，他們便會驚訝地看見，自己對於所接受為真理之事，觀念是何等混亂。可以確定的是，在我們中間，確曾有離棄永活上帝、轉向人，把人的智慧置於神聖智慧之上的事。」
“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.
「上帝必興起祂的子民；若其他方法都失效，異端便會進入他們中間，藉此篩淨他們，把糠秕同麥子分開。主呼召一切相信祂話語的人，要從睡夢中醒起。寶貴的亮光已經來到，正切合這時代的需要。這乃是《聖經》的真理，顯明那正迫近我哋的危險。呢光應當引導我哋殷勤查考《聖經》，並對我哋所持守的立場作最嚴謹的考驗。上帝要真理一切的方面同立場，都藉着祈禱同禁食，得到徹底而堅持不懈的查究。信徒不可安於臆測同對何謂真理之模糊不清的觀念之中。他們的信心必須穩固建立喺上帝的話語之上，好叫當考驗的時候來到、他們被帶到議會面前為自己的信仰作答之時，能夠溫柔敬畏地說明自己心中所懷盼望的緣由。」
“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.
「要激動、激動、激動。我們向世界所提出嘅題目，對我哋嚟講，必須係活生生嘅實在。重要嘅係，當我哋為自己視為信仰根本條文嘅教義作辯護時，切不可容讓自己採用任何唔完全穩妥嘅論據。呢啲論據或者足以使反對者啞口無言，但並不能尊榮真理。我哋應當提出穩妥嘅論據，呢啲論據唔單止能使我哋嘅對手無可置辯，而且能夠經得起最嚴密、最徹底嘅考驗。對於嗰啲已經將自己訓練成辯士嘅人嚟講，有極大危險，就係佢哋未必會以公正無私嘅態度處理上帝嘅話。當面對反對者時，我哋懇切嘅努力應當係以一種能喚起佢心中信服嘅方式去陳述各項題目，而唔係單單求要堅固信徒嘅信心。」
“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.
「無論人喺知識上有幾大進步，都唔好有片刻以為，自己唔需要徹底而持續咁查考聖經，以求得着更大嘅亮光。作為一班子民，我哋各人都係蒙召作預言嘅研讀者。我哋必須懇切警醒，好叫我哋能夠辨認神將要向我哋顯示嘅任何一線亮光。我哋要捉緊真理最初嘅微光；並且藉着禱告中嘅研讀，便可得着更清晰嘅亮光，從而帶到別人面前。」
“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.
「當上帝的子民安逸自足，並對自己現今所得的亮光感到滿意之時，我們可以確信，祂必不喜悅他們。祂的旨意乃是要他們不斷向前邁進，去領受那為他們照耀、且愈照愈明的亮光。教會目前的態度並不蒙上帝悅納。自信之心已經潛入，以致他們覺得自己並無需要更多的真理和更大的亮光。我們正活在一個撒但於我們右邊左邊、前後四圍運行作工的時代；然而，作為一個子民，我們竟仍在沉睡。上帝的旨意乃是要有聲音被聽見，喚醒祂的子民起來行動。」《證言》第5卷，707、708頁。