We will now begin to proceed through chapter eleven of Daniel.
我们现在将开始研读《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.
我在米底人大利乌的元年，我也亲自站出来扶持并坚固他。现在我要将真实的事指示你：看哪，波斯还要兴起三位王；第四位将比他们都富足，他凭借财富所带来的权势，必挑动众人起来攻打希腊的国。必有一位大能的王兴起，执掌广大的权势，任意而行。但他兴起之时，他的国必被折断，分裂向天的四方；不归他的后裔，也不照他所统治的权势，因为他的国必被拔出，归给他以外的他人。但以理书 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.
加百列首先告诉但以理，他也在大流士作王的第一年与他同工，那一年大流士的侄子、他的将军攻取了巴比伦，并杀死了伯沙撒。根据第十章第一节，但以理是在古列第三年领受这异象，因此，加百列把大流士和古列都标记为“末时”的象征。公元前538年，伯沙撒和巴比伦被玛代-波斯帝国所征服。
“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.
“居鲁士围攻巴比伦，并于公元前538年以谋略夺取此城；随着伯沙撒被波斯人杀死，巴比伦国便不复存在。”乌利亚·史密斯，《但以理书与启示录》，46页。
In the year 538 BC, Daniel recorded chapter nine.
公元前538年，但以理记下了第九章。
“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.
“记载于前一章〔第八章〕的异象，是在伯沙撒第三年，即公元前538年赐下的。在同一年，也就是大利乌元年，本章〔第九章〕所叙述的事件发生了。”——乌利亚·史密斯，《但以理书与启示录》，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.
在公元前538年，大利乌元年，也就是伯沙撒的第三年，也是他的最后一年，主惩罚了迦勒底地，使那地荒凉。
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.
这全地必成为荒凉，令人惊骇；这些列国要服事巴比伦王七十年。七十年满了以后，我必因他们的罪孽，惩罚巴比伦王和那国，就是迦勒底人的地，并使之永远荒凉。这是耶和华说的。耶利米书 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.
在第十节中，主在引出对巴比伦的惩罚时用了“以后”一词。待巴比伦变为荒凉之后，主必为神的子民成就他美善的工作。
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.
因为耶和华如此说：在巴比伦满了七十年以后，我必眷顾你们，成就我向你们的恩言，使你们回到这地方。耶利米书 25:10。
The captivity of seventy years began in 606 BC.
七十年的被掳始于公元前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.
“始于主前606年的七十年，丹尼尔明白这时期如今已临近终结。”乌利亚·史密斯，《但以理书与启示录》，205页。
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.
七十年被掳始于公元前606年，终于公元前536年；这乃是在公元前538年伯沙撒死后、巴比伦荒凉之后两年。那是古列第三年。加百列将希底结河的预言置于古列第三年，并且在第十一章叙述的开头提到大利乌元年；藉此，他指明了两个特定的年份。公元前538年与公元前536年都是所定的时候：公元前538年乃是七十年预言应当结束的所定时候，而公元前536年则是在公元前538年“之后”，主为祂的子民施行祂美善作为的预定先知性时间。
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年和公元前536年，都是“所定的时候”；它们分别由两位历史人物所代表：前者是玛代的第一位王，后者是波斯的第一位王。字面上的以色列在字面上的巴比伦被掳七十年的结束，预表了属灵的以色列从公元538年至1798年在属灵的巴比伦被掳的一千二百六十年。1798年是一个“所定的时候”，随后先知性地被称为“末时”的时期就开始了。被称为“所定的时候”的公元前538年和公元前536年，也标志着被称为“末时”的一个时期的开始。
“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.
“在这段长期无情的逼迫时期，地上的上帝之教会确实处于被掳之中，正如以色列子民在被掳时期被拘囚于巴比伦一样。”《先知与君王》，714页。
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.
一切预言所针对的，更具体地说，乃是末后的日子，而非其初次应验之时所处的日子；因此，主前538年与大利乌王，以及主前536年与古列王，乃是预表1989年的“末时”，而这两位君王则预表里根总统与老布什总统。主前538年与主前536年代表一个路标，而此路标的应验乃是这两个日期都被理解为代表同一个路标。“末时”的路标由两个表号构成，而有时，如同里根与老布什那样，这两个表号会在同一年得到应验。然而，这乃是规则中的例外，因为在摩西时代，“末时”的路标乃是亚伦与摩西二人的出生，而两者相隔三年。在基督的历史中，则是施洗约翰与基督的出生，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.
就“末时”而言，在敌基督的历史中指的是1798年和1799年。法国大革命是预言中的一个主题，它始于1789年，持续十年，并在1799年于所定的时候结束，正如1798年也是一个所定的时候。二者共同指认了加给兽的致命伤，以及那骑在兽上并统治它的女人。大利乌是那位通过“城墙”派军入城而击败敌人的王，他代表里根；里根通过推倒“铁幕”之墙而击败了他的敌人。古列代表第一位布什，因为古列被称为“古列大帝”，而乔治·布什（父）是“大布什”，而后来那位布什是“小布什”。
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.”
因为这两位君王以及他们所代表的两个日期，实际上是一个象征。其一标志着巴比伦统治的七十年。那个七十年的时期在公元前538年到了所定的时候，并由大流士所代表。被掳七十年的满期在公元前536年到了所定的时候，并由古列所代表。它们合在一起代表“末时”，即预言之光将被启封之时。1798年，启示录十四章的第一位天使来到了“末时”，而怀爱伦姐妹说那位天使“不是别人，正是耶稣基督”。
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.
在古列第三年，米迦勒，神子民的君、众天使的天使长，降临，与古列接触，并坚固那能引导他颁布三道诏令中第一道的亮光，使神的子民得以返回耶路撒冷，重建城、圣所以及街道和城墙。那项工作预表了第一与第二天使的工作，这工作始于1798年的“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.
米迦勒在大利乌和古列的日子、“末时”中的降临，预表了1798年第一位天使的到来；二者共同标示同一位天使在1989年“末时”的到来。1989年开启了“末时”的时期，也同样是一个“所定的时间”。“所定的时间”标示一个预言时期的终结。1863年，在现代属灵以色列第一次“加低斯”所发生的背叛，开启了一段为期一百二十六年的时期，并在1989年的“所定的时间”终止。一百二十六是一千二百六十的什一，也就是十分之一；而在1798年、一千二百六十年期满之时，第一位天使的信息运动进入历史。在一百二十六年期满之时，也就是1989年，第三位天使的信息运动进入历史。
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.
在《但以理书》第十一章第一节中，加百列谨慎而准确地指出，所代表的历史在1989年的末时从居鲁士开始。那里，居鲁士大帝代表老布什，随后有三位君王，接着第四位君王将远比他们都富有。因此，那位挑动全希腊的第四位富有的君王，就是自1989年以来的第六位总统。
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”.
在第十章的事件中，但以理被描绘为在哀悼；在他的哀悼经历中，当他观看异象时，他被改变成基督的形象。这二十一天的哀悼，代表一个以复活结束的死亡时期。在第十章里，米迦勒从天上降下；而在《犹大书》第七节，当他降下时，他使摩西复活。在《启示录》第十一章，摩西（和以利亚）被杀，象征性地在街上死了三天半。随后，摩西（连同以利亚）被“一个大声音”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.
过了三天半，有生气从神那里进入他们里面，他们就站起来；看见他们的人甚是惧怕。两位先知听见有大声音从天上对他们说：“上到这里来。”他们就驾着云上了天，他们的仇敌也看见了。启示录 11:11, 12
The “great voice” that resurrects is the voice of the archangel, and the archangel is Michael.
“使人复活的‘大声音’是天使长的声音，而天使长就是米迦勒。”
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.
因为主必亲自从天降临，有呼喊声、有天使长的声音，并有神的号角吹响；那在基督里死了的人必先复活。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.
摩西与以利亚被杀并复活的那段历史，就是十四万四千人受印的历史。那段历史始于2001年9月11日，即启示录第十八章那位天使的“第一声音”发出之时；怀爱伦姐妹指出，这声音来到时，正是纽约市那些高大建筑被倾覆之际。启示录第十八章的“第二声音”，则将在即将来到的星期日法令之时发出，那时上帝另外的羊群将被从巴比伦中召出来。正是在这段历史中，也就是受印的历史中，但以理藉着注视“marah”异象而被表征为改变成基督的形像；“marah”乃是“mareh”异象的阴性表达。它乃是“使成”的异象，是那使所注视之形像在注视者里面得以复制出来的异象。
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.
那段盖印的历史，以及第十章中但以理的变化，包括米迦勒在使由摩西、以利亚和但以理所代表的人复活并改变时的降临。他以天使长的“大神音”成就这次复活，从而在第一个与最后一个声音之间提供了第三个“声音”；而第一个和最后一个声音是相同的，因为它们都是启示录第十八章的声音。中间的那个声音代表叛逆，因为当米迦勒使摩西复活时，他并没有与撒但争辩，尽管撒但——叛逆的发起者——在那里提出抗议。
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，当他就摩西的尸体与魔鬼争辩时，不敢以辱骂的话控告他，只说：“愿主责备你。”犹大书7节。
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.
始于2001年9月11日、并终于即将来到之星期日法令的盖印时期之开端，乃以“真理”的署名为标记；因为在那时期的中间，即2023年7月，天使长的大声音开始了使那些在基督里死了、并选择听从祂中间之声音的人复活的工作。请注意，2023年是在2001年之后二十二年，而二十二乃是二百二十的十分之一；二百二十乃是神性与人性之间联结的象征，也同样是复兴的象征。
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7月，那位大能的天使降临，祂不是别人，正是耶稣基督；祂就是真理，祂也是米迦勒，并且是阿拉法和俄梅戛，手中带着信息而降。祂手中的小书卷，就是《但以理书》中那直到末后的日子才被封住的部分。
“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.
“在《启示录》中，圣经各卷都汇聚并终结于此。这里乃是《但以理书》的补足。一者是预言；另一者是启示。那被封住的书并不是《启示录》，而是《但以理书》中与末后的日子有关的那一部分预言。天使命令说：‘但你，但以理啊，要隐藏这话，封闭这书，直到末时。’但以理书12:4。”《使徒行述》，585页。
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》中与末后的日子有关的预言在第十一章。它指的是该章最后六节，但更具体地说，是本章中的历史记述在那最后六节里被重复了。
“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.
“我们没有时间可丧失了。艰难的时期摆在我们面前。世界正被战争的精神所激动。不久，预言中所说的患难景象就要出现。〈但以理书〉第十一章中的预言几乎已经达到其完全的应验。许多在这预言应验中已经发生过的历史，将要重演。”《文稿发布》，第13辑，第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.
但以理书第十一章第十六节说明了一段在第四十一节中重演的历史，因为在那一节中，北方王站在荣美之地。第十六节的历史指出罗马将军庞培何时将犹大和耶路撒冷掳去。
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.
但来攻击他的人必任意而行，无人能在他面前站立得住；他必站在荣美之地，那地必在他手下被毁坏。 但以理书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.
我打算以这节经文作为我们考察其前面诸节经文的锚点，因此我将先把这一理解确立下来。我们拟要表明，在第三、第四节中，亚历山大大帝之国分裂之后所接续的那段历史，是始于1989年；并且随后指明当下的乌克兰战争、普京对西方势力的胜利，以及普京随后所遭遇的失败，而这便引入第十六节。
“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.
“尽管埃及不能在北方王安提阿古面前站立得住，安提阿古却不能在那时前来攻击他的罗马人面前站立得住。再也没有哪个国度能够抗拒这正在兴起的强权。主前65年，庞培夺去了安提阿古·亚细亚古的一切产业，使叙利亚沦为罗马的一个行省；于是叙利亚被征服，并被并入罗马帝国。”
“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.
“同一势力也必站立在圣地，并吞灭之。罗马于公元前161年藉着结盟而与上帝的子民——犹太人——发生联系；自此日期起，它便在预言的年代表中占据显著地位。然而，直到公元前63年，它才藉着实际征服取得对犹太地的管辖权；其经过如下。
“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.
在庞培从讨伐本都王米特里达梯的远征归来时，两个竞争者希尔卡努斯和亚里斯托布鲁斯正为犹太的王位角逐。他们的案件呈到庞培面前，庞培很快看出亚里斯托布鲁斯的主张不公，但他希望将此事的裁决推迟到他久已盼望的阿拉伯远征之后，并承诺届时返回，按公正适当的方式处理他们的事务。亚里斯托布鲁斯洞悉了庞培的真实意图，急忙返回犹太，武装其臣民，准备进行强有力的防御，决心不惜一切代价保住他预见会判给他人的王位。庞培紧追其后。临近耶路撒冷时，亚里斯托布鲁斯开始为自己的做法后悔，出城迎见，试图通过许诺完全服从并奉上巨额金钱来调停此事。庞培接受了这一提议，派加比尼乌斯率一支分遣部队前去收取款项。然而当这位副将抵达耶路撒冷时，却发现城门紧闭，并且有人在城墙上告诉他，城中不会履行这项协议。
“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.
庞培不容如此欺瞒而逍遥法外，便将留在他身边的亚里斯多布鲁斯戴上镣铐，并随即率全军进军耶路撒冷。亚里斯多布鲁斯的拥护者主张固守此地；许尔坎的支持者则主张开城门。后者人数居多并占了上风，庞培于是得以自由进入城中。于是，亚里斯多布鲁斯的追随者退守圣殿山，他们守住此处的决心与庞培攻陷它的决心同样坚定。三个月后，城墙被凿出一个足以发动强攻的缺口，该地遂被刀剑攻克。在随后发生的惨烈屠杀中，有一万二千人被杀。历史学家说，有一幕令人动容：看到祭司当时正从事神圣的祭礼，手稳心定，坚持不懈地履行他们惯常的职务，似乎对外面的狂乱喧嚣浑然不觉，尽管他们周围的友人正被屠杀，甚至他们自己的鲜血常与祭牲的血混在一起。
“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.
平定战争之后，庞培拆毁了耶路撒冷的城墙，将数座城市从犹太的管辖之下划归叙利亚，并向犹太人征收贡赋。于是，耶路撒冷首次因征服而被置于那股势力之手；那股势力将以铁腕掌控这片“荣美之地”，直到将其彻底吞噬。尤赖亚·史密斯，《但以理与启示录》，259, 260。
We will continue this study in our next article.
我们将在下一篇文章中继续本研究。
“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.
在上帝的子民中没有争议或骚动这一事实，不应被视为他们坚守纯正教义的决定性证据。有理由担心，他们可能并未清楚地区分真理与谬误。当对圣经的研究不再引发新的问题，当不再出现足以促使人们为确保自己拥有真理而亲自查考圣经的意见分歧时，如同古时一样，如今也会有许多人固守传统，敬拜自己所不知的。
“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，许多自称对现今真理有所认识的人，其实并不知道自己所信的是什么。他们不明白自己信仰的根据；他们对现今所当做的工作没有正确的认识。当试炼的时候来到，如今向别人传道的人，在省察自己所持的立场时，将发现有许多事他们给不出令人满意的理由。在这样受试验之前，他们并不知道自己是何等无知。并且，教会里有许多人想当然地以为自己明白所信的内容；但在争论尚未发生之前，他们并不认识自己的软弱。当他们与同道分开，被迫单独一人站出来阐明自己的信仰时，他们会惊讶地发现，自己对所接受为真理之事的观念是多么混乱。确凿无疑的是，我们中间已经背离永生的上帝而转向人，用人的智慧取代了上帝的智慧。
“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.
“上帝必激动祂的子民；若其他方法无效，异端就会进入他们中间，以筛净他们，将糠秕与麦子分开。主呼召一切相信祂话语的人从睡梦中醒起。宝贵的亮光已经来到，正适合这个时代。这是圣经的真理，显明那紧临我们面前的危险。这亮光应当引导我们殷勤研读圣经，并对我们所持守的立场作最严格的考察。上帝要一切真理的各方面与各立场，都以祷告和禁食，彻底而坚持不懈地加以查考。信徒不可安于臆测和对于何为真理之含糊不清的观念。他们的信心必须坚固地建立在上帝的话语之上，以致当考验的时候来到，他们被带到议会面前，为自己的信仰作答时，便能以温柔、敬畏的心，陈明自己心中盼望的缘由。”
“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.
“鼓动，鼓动，再鼓动。我们向世人所提出的题旨，于我们自己必须成为活生生的现实。重要的是：在维护我们所视为信仰根本条款的教义时，决不可容许自己采用任何并非完全稳妥的论据。这类论据或许足以使反对者缄默，却不能尊荣真理。我们应当提出健全的论证，不但能使反对我们的人无言可答，而且经得起最严密、最深刻的审查。对于那些把自己训练成辩士的人而言，极大的危险在于他们处理上帝的话时，不能持守公正。在应对反对者时，我们恳切的努力应当是以这样的方式陈述各项题旨，使他的心思生发确信，而不是仅仅设法增添信徒的把握。”
“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.
无论人类的智识如何进步，切不可片刻以为，无需为获得更大的亮光而彻底且持续地查考圣经。作为上帝的子民，我们被呼召，每个人都要作预言的学生。我们必须殷切地警醒守望，好分辨上帝赐给我们的任何一线亮光。我们要抓住真理最初的微光；并且通过带着祷告的研读，能够获得更清楚的亮光，以便呈现在他人面前。
“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.
“当上帝的子民安逸并满足于他们现有的亮光时，我们可以确信，祂必不施恩眷顾他们。祂的旨意是，他们应当不断前行，去领受为他们照耀、日益增加的亮光。教会目前的态度并不蒙上帝喜悦。自信自满已经渗入，使他们觉得不需要更多的真理和更大的亮光。我们正生活在一个撒但在我们左右、前后活动的时期；然而，作为一个子民，我们却在沉睡。上帝的旨意是，要有声音响起，唤醒祂的子民采取行动。” 证言，第五卷，第707、708页。