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，有一件事显给那名叫伯提沙撒的但以理；这事是真实的，但所定的时期很长。他明白这事，也明白这异象。那时，我但以理悲哀了整整三周。我没有吃美味的饼，肉和酒也没有入口，也没有膏抹自己，直到满了整整三周。正月二十四日，我在大河边，就是希底结河。 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.

在启示录第十一章那象征性的三天半期间，当两位见证人倒毙在街上时，有一件“事”向伯提沙撒显明。他先前已经明白“异象”（mareh），因为在第九章，加百列已经来，使他明白这异象。

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.

正当我在祷告说话的时候，我起初在异象中所见的那人加百列奉命疾飞而来，约在献晚祭的时候摸着我。他使我明白，与我说话，说：“但以理啊，我现在出来要使你有智慧和明白。你恳求之初，命令就发出了，我来要指示你，因为你是大蒙眷爱的人。所以你要明白这事，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“先前在异象中所看见的那位加百列”，所指的是“chazon”——关于预言历史的异象；这乃是指在第八章中，加百列为但以理解明圣经预言中诸国度之异象。然而，但以理在第九章所当思想的“异象”，乃是“mareh”——关于显现的异象。随后，加百列便为但以理提供了那二千三百年预言的历史分解。

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.

第九章在大流士元年应验了。当伯提沙撒在“古列第三年”说他“明白这异象”时，他对“mareh”这异象已经明白了两年。伯提沙撒在“那些日子”悲哀期间所明白的是那“事”，也就是希伯来语词“dabar”，而且这事很长久，因为所定的时期是二千五百二十年。

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.

但以理已经明白“那件事”的一部分，因为他在第九章中正在进行《利未记》二十六章的祷告，而那正是“那件事”的祷告。关于“七次”的亮光有所增加，伯提沙撒在那二十一天哀恸期间对此有了领悟；而那些哀恸的日子里关于“七次”之亮光的增加，预表了1856年对“七次”更大亮光的出现。米勒派此前也知道“七次”，因为他们曾宣讲过；但又加添了亮光，要在他们历史上正从非拉铁非的运动过渡到老底嘉的运动之时试验他们。

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.

伯提沙撒哀悼的日子，与非拉铁非运动于1856年转变为老底嘉运动、继而于1863年转变为老底嘉复临信徒教会之时的预言历史相互对应。伯提沙撒与米勒派关于“七次”之上增添亮光的历史，都与第三位天使的老底嘉运动向十四万四千人之非拉铁非运动的转变相一致；并且也与那哀悼的日子相一致——那就是在迟延时期之中，“七次”之上增添的亮光本应被启示出来的时候。

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，也代表一场运动。在他哀悼的日子里，这位使者要明白那“件事”，也就是真理；然后当米迦勒在2023年使两位见证人复活时，他要把这“件事”呈现给一场运动。

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.”

希伯来词“mareh”（基督外貌的异象），在第一节中被指出但以理明白其意，在但以理的最后一个异象中共出现四次。其中两次被译为“异象”，两次被译为“形象”。但以理在第一节第一次使用这个词时，是在表明他明白了这“异象”；而其余三处则表明但以理正在经历这异象。在第六节，基督的面容如同“闪电的形象”。

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，我在那大河边，就是希底结河；我举目观看，见有一人身穿细麻衣，腰束乌法斯的精金。他的身体如水苍玉，面貌如闪电，眼目如火把，臂膀和脚的光泽如磨光的铜；他说话的声音如群众的声音。惟有我但以理看见这异象，同我在一起的人没有看见这异象，然而大大战兢，逃跑隐藏起来。于是只剩我一人，看见这大异象，却毫无气力；我的荣光在我里面变为衰败，也毫无气力。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.

还有一个被译为“异象”的希伯来词，我们会在阐述希伯来词“mareh”的一些特征之后再来讨论。在前面的经文中，“mareh”被译为“外观”。同一个词在第十六节被译为“异象”。在第十六节，基督的异象使但以理忧愁。

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，有一位像人的，摸我的嘴唇；我便开口，对那站在我面前的说：我主啊！因见这异象，我大大愁烦，毫无气力。 但以理书 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.

被译为“忧伤”的希伯来词意为“铰链”，而但以理在那节经文中所看到的基督显现的“异象”转动了一个“铰链”。在预言中，“铰链”代表一个转折点。

“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.

从过去的历史中有可学习的教训；提醒人们留意这些，为要使众人明白，上帝如今仍按着他一贯的方式作工。如今，在他的作为中并在列国之中，都可以看见他的手；自从福音在伊甸园首次向亚当宣告以来，一直都是如此。

“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.

在列国与教会的历史中，有一些时期是转折点。在上帝的护理之下，当这些不同的危机来临时，便会赐下那个时期所需的亮光。若是接受，就有属灵的长进；若是拒绝，随之而来的就是属灵的衰退与覆没。主在祂的话语中，已经揭示了福音那积极推进的工作：它过去是怎样开展的，将来也要怎样开展，直到最后的冲突——那时，撒但的势力将发动他们最后一次惊人的行动。 《圣经回声》，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.

第十六节代表了伯提沙撒所表征之历史中的一个转折点。它既是共和主义之角（国家）的转折点，也是新教之角（教会）的转折点。它表明了一场危机，也表明在那段历史中赐下特别亮光之时刻。 但以理的转折点发生于他第二次被“摸着”之时，在三次之中的第二次。但以理共被摸着三次，而他第二次被摸着时，便成了但以理的一个转折点；并且那转折点，乃是但以理看见“mareh”异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，有一位像人的，摸我的嘴唇；我便开口，对那站在我面前的说：我主啊！因见这异象，我大大愁烦，毫无气力。 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.

我们很快会谈到这三次触碰。“mareh”一词在但以理使用的四次当中，第一次是他表明自己明白了这异象，而其余三处则记述他实际看见那显现时的经历。他第三次把这显现称为异象是在第十八节，在那里他第三次被触碰。

Then there came again and touched me one like the appearance of a man, and he strengthened me. Daniel 10:18.

又有一位形状像人的来摸我，他使我刚强起来。但以理书 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.

在第十六节第二次触摸之时——这也是对“marah”异象的第二次提及——他的力量消失了；但在第三次触摸之时，他的力量又恢复了。在第十、十六、十八节中，但以理都被触摸。第六节中，但以理看见了基督的显现，随后又看见加百列；而在第十节中，加百列第一次触摸但以理。

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.

我举目观看，看哪，有一人身穿细麻衣，腰束乌法的精金。他的身体如水苍玉，面貌如闪电，眼目如火把，手臂和脚如擦亮的铜，所说的话其声如大众的声音。惟有我但以理一人看见这异象；同着我的人没有看见这异象，却有大大战兢临到他们，以致他们逃跑隐藏自己。因此，只剩下我一人，我看见这大异象，浑身无力；我本来的容貌在我里面变为衰败，毫无气力。

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.

我却听见他说话的声音；我一听见他说话的声音，就面伏于地，沉睡过去，脸朝下伏在地上。看哪，有一只手摸我，使我用膝和手掌支撑起来。他对我说，大蒙眷爱的但以理啊，要明白我对你所说的话，站起来，因为我现在奉差遣来到你这里。他向我说了这话，我便战战兢兢地站起来。 他又对我说，但以理啊，不要惧怕；因为从你第一日专心求明白，并在你神面前刻苦己心，你的话便已蒙垂听，我是因你的话而来的。然而波斯国的魔君拦阻我二十一日；但看哪，大君中的一位米迦勒来帮助我，我就停留在那里，对抗波斯诸王。如今我来，要使你明白后来你本国之民所必遭遇的事，因为这异象还关乎许多日子。Daniel 10:5–14.

Then in verse sixteen, Daniel is touched a second time, when he sees the vision of Christ.

随后在第十六节，当他看见基督的异象时，但以理第二次被触摸。

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.

他向我说了这样的话，我便面伏于地，哑口无言。不料，有一位形状像人子的，摸我的嘴唇；我就开口说话，对那站在我面前的说：“我主啊，因这异象，我愁苦难当，毫无气力。我主的仆人怎能与我主说话呢？至于我，我立时毫无气力，连气息也没有留在我里面。”但以理书 10:15–17

Then Daniel is touched for the third time, at the appearance of Gabriel, not Christ.

后来又有一位形状像人的来摸我，使我刚强起来；他说：大蒙眷爱的人哪，不要惧怕！愿你平安；你要刚强，要刚强。他向我说话的时候，我就得了力量，便说：请我主说话吧，因为你使我得了力量。他又说：你可知道我为何到你这里来吗？现在我要回去与波斯的首领争战；我一出去，看哪，希腊的首领就要来了。但我要把真理之书上所记的告诉你；在这些事上，没有人与我同站，惟有你们的君米迦勒。 但以理书 10:18-21

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.

但以理被摸了三次，第一次和第三次是天使加百列摸他，第二次摸他的是基督。但以理使用了同一个希伯来词四次，不过这四次中的第一次（在第一节）是说他明白了“异象”。明白真理固然重要，但与亲身经历真理并不相同，正如他在另外三次所经历的那样。

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.

当但以理的哀悼日子结束时，他被赐予一次对那异象的亲身经历；而在哀悼日子结束之前，他已对那异象有所明白。这个经历由三个步骤组成，以三次触碰来表示。第一次和最后一次触碰由加百列完成，中间那次由基督施行。第一次和最后一次触碰象征着希伯来字母表的首字母与末字母。在第二个步骤中，但以理认识到自己在主面前是悖逆的罪人，因此中间那次触碰代表悖逆，如同希伯来字母表的第十三个字母所象征的那样。

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.

但彼得此时已顾不上船只或装载。这神迹超过他以往所见的一切，在他看来是神能的彰显。他在耶稣身上看见那位将万有置于其权下的主。神性的同在显明了他自己的不圣洁。对夫子的爱、对自己不信的羞愧、对基督屈尊俯就的感恩，尤甚者，在无限圣洁面前对自身不洁的感觉，一齐压倒了他。当同伴正把网中的所得收拢妥当时，彼得俯伏在救主脚前，说：“主啊，离开我吧，因为我是个罪人。”

“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.’

正是同样那神的圣洁同在，曾使先知但以理在上帝的天使面前仆倒如死人。他说：“我的荣美在我里面变为败坏，我毫无气力。”因此，当以赛亚看见主的荣光时，他惊呼：“祸哉！我灭亡了！因为我是嘴唇不洁的人，又住在嘴唇不洁的民中；又因我眼见大君王万军之耶和华。”但以理书10:8；以赛亚书6:5。带着软弱与罪的人性，被摆在神性之完美的对照之下，他觉得自己全然亏缺、不圣洁。凡得以看见上帝的伟大与威严的人，皆是如此。

“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.

彼得惊呼：“离开我吧；因为我是个罪人。”然而他却紧紧抱住耶稣的脚，觉得自己不能与祂分离。救主回答说：“不要怕；从今以后你要得人了。”正是在以赛亚目睹上帝的圣洁并看清自己的不配之后，他才被托付了神圣的信息。正是在彼得被引导至自我否认并倚靠神圣大能之后，他才接受了为基督工作的呼召。《世代的渴望》，246。

“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.

“marah”的异象是基督显现的异象，但在但以理第二次和第四次使用这个词时，指的是天使加百列。第一次是陈述伯提沙撒明白这异象，而后三次则描写但以理亲身经历这异象。在但以理这三次经历异象时，他也都被触摸。

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”异象乃是基督显现的异象，但天使加百列则由但以理第二次和第四次使用该词时所指代。第一次乃是说伯提沙撒明白这异象；然而最后三次则表示但以理亲身经历这异象。但以理三次经历这异象时，也都同时被触摸。

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.”

加百列第一次触摸他之后，便使但以理用膝盖和手掌支撑起身子。随后他吩咐但以理明白他所说的话，并站起来；但以理虽然发抖，仍照做了。接着，加百列向但以理详细说明他哀悼的二十一天里所发生的事。他指出，在与波斯的诸王争战了这二十一天之后，米迦勒从天而降加入战斗，然后加百列前来回应但以理的祷告，并向但以理解说“你百姓在末后的日子将要遇到的事”。当米迦勒从天降下时，加百列就被差遣来向但以理解说末后的日子。

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.

加百列在那二十一天哀悼期的末了将解释赐给了但以理；而在对《启示录》第十一章作“律上加律”式的应用时，这就代表《以西结书》三十七章中以西结被两次吩咐向枯骨说预言，为要使那两位先知从坟墓中复活。这发生在米迦勒从天上降下、使摩西的身体复活之时，同时他在《犹大书》中拒绝与撒但争辩。加百列向但以理概述了这段哀悼的日子之后，但以理仍将再被触摸两次。

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.

加百列说完之后，但以理“面伏于地，哑口无言”；随后基督亲自摸了但以理的嘴唇，于是但以理开口说话，对那站在我面前的说：“我主啊，因这异象，我的愁苦临到我身上，我已毫无力量。主的仆人怎能与我主说话呢？至于我，我立时再无力量，连气息也不剩了。”

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.”

加百列说完之后，但以理“面伏于地，哑口无言”；随后，基督亲自“摸”但以理的“嘴唇”，于是但以理便“开”了“口”，说话，对那站在他面前的说：“我主啊，因这异象，我大大愁苦，毫无气力。我主的仆人怎能与我主说话呢？至于我，我里面立时毫无气力，连气息也不存留。”

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.

看见并与基督说话的经历使但以理俯伏在尘土中。他哑口无言；若不是基督触摸了他的嘴唇，他就会一直如此，正如以赛亚的嘴唇曾被坛上的炭所触一样。

We will continue this study in the next article.

我们将在下一篇文章中继续这项研究。

“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.

那天上的来访者吩咐在旁侍候的使者说：“去，告诉这百姓：你们听是听见了，却不明白；看是看见了，却不领会。使这百姓的心变得迟钝，使他们的耳朵发沉，并闭上他们的眼睛，免得他们用眼看见、用耳听见、用心领会而回转，就得医治。”第9、10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.

先知的职责很明确；他要扬声抗议当时盛行的罪恶。但若没有某种希望的确据，他畏惧着手这项工作。“主啊，要到几时呢？”他询问道。第11节。难道祢所拣选的子民没有一个能明白、悔改并得医治吗？

“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?

他为偏离正道的犹大所背负的心灵重担，绝非徒然。他的使命并非全然无果。然而，累世滋长的罪恶，无法在他的一生之内被清除。在他的一生中，他必须成为一位忍耐而勇敢的教师——一位既宣告祸患也传递盼望的先知。当神圣的旨意最终成就时，他努力的全部果实，以及所有上帝忠心使者的劳苦之果，都将显现。必有余民得救。为要成就此事，主宣告：必须把警告与恳求的信息传达给这悖逆的国民：“直到城邑荒废，无人居住，房屋无人，地土全然荒凉，主使人远远迁去，这地中出现极大的荒废。”第11、12节。

“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.

将要临到不悔改之人的沉重审判——战争、流放、压迫、在列国中权势与声望的丧失——这一切都是为了使那些在这些事上认出被冒犯之上帝之手的人得以被引导悔改。北国的十个支派不久将被分散在列国之间，他们的城邑将被撇下荒凉；敌对之国的毁灭军队将一再席卷他们的土地；就连耶路撒冷最终也要陷落，犹大要被掳去；然而，应许之地并不会永远完全被撇弃。那位天上的使者给以赛亚的确据是：“其中仍必有十分之一；它必归回，却要被吞灭。像椴树与橡树，树叶脱落的时候，其中的本体仍在；如此，圣洁的种子将成为其中的本体。”第13节。

“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.

关于神旨意终必成就的这份确据，使以赛亚心里得着勇气。就算地上的权势列阵与犹大为敌，又能如何？就算主的使者遭遇反对和抵挡，又能如何？以赛亚曾看见那位君王——万军之耶和华；他曾听见撒拉弗的颂歌：“全地都充满了他的荣耀”；他又得着应许：耶和华给背道的犹大所传的信息将伴随着圣灵使人知罪的能力；因此先知得以壮胆，去承担摆在他面前的工作。第3节。在他漫长而艰辛的使命中，他始终铭记这异象。六十年或更久，他作为带来盼望的先知，站在犹大子民面前，在关于教会将来得胜的预言上越来越放胆。先知与君王，307-310。

“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.

关于神旨意终必成就的这份确据，使以赛亚心里得着勇气。就算地上的权势列阵与犹大为敌，又能如何？就算主的使者遭遇反对和抵挡，又能如何？以赛亚曾看见那位君王——万军之耶和华；他曾听见撒拉弗的颂歌：“全地都充满了他的荣耀”；他又得着应许：耶和华给背道的犹大所传的信息将伴随着圣灵使人知罪的能力；因此先知得以壮胆，去承担摆在他面前的工作。第3节。在他漫长而艰辛的使命中，他始终铭记这异象。六十年或更久，他作为带来盼望的先知，站在犹大子民面前，在关于教会将来得胜的预言上越来越放胆。先知与君王，307-310。