As we address the third proxy war, represented in verses thirteen through fifteen, we will remind ourselves of what has led up to these verses. In chapter ten, Daniel receives his final vision, and in doing so he is identified as understanding both the internal and external prophetic visions. The Hebrew word “dabar,” meaning “word” is translated as “thing.” In chapter nine, when Gabriel came to make Daniel understand the vision of the twenty-three hundred days, the Hebrew word “dabar” was translated as “matter.”
当我们论及第三场代理战争，即第十三至十五节所表征的战争时，我们要提醒自己此前已发生了什么。在第十章中，但以理领受了他最后的异象；并且在此过程中，他被指明为明白内在与外在两方面之预言异象的人。希伯来词“dabar”，意为“话语”，被译作“事”。在第九章中，当加百列来使但以理明白那二千三百日的异象时，希伯来词“dabar”被译作“事项”。
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。
When Gabriel told Daniel to “understand the matter, and consider the vision,” the Hebrew word “biyn” was translated as both “understand” and also as “consider.” The word means to mentally separate. Gabriel informed Daniel to make a mental separation between the “dabar” translated as “matter” and the “mareh“, translated as “vision”. In order to understand the interpretation that Gabriel was providing to Daniel concerning the prophecy of twenty-three hundred years, Daniel was to recognize the distinction between the prophetic vision represented as the “matter” and the prophetic “mareh” vision. The “matter”, which is the “dabar,” meaning word, represents the external line of prophecy and the “mareh” vision represents the internal line of prophecy.
当加百列告诉但以理要“明白这事，并思想这异象”时，希伯来词“biyn”既被译为“明白”，也被译为“思想”。这个词的意思是，在心智中加以区分。加百列告知但以理，要在心里将译为“事”的“dabar”与译为“异象”的“mareh”分别开来。为了明白加百列向但以理所阐释、关于二千三百年的预言之解释，但以理必须辨认出作为“事”所表征的预言异象，与“mareh”的预言异象之间的区别。“事”，即“dabar”，意为话语，代表预言的外在线；而“mareh”异象则代表预言的内在线。
In Daniel chapter ten, the first truth that is revealed to the student of prophecy is that Daniel represents God’s people in the last days who understand both the internal and external lines of prophecy.
在但以理书第十章中，向研读预言的人所启示的第一个真理是：但以理代表末后的日子里那些既明白预言内外脉络的神的子民。
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. Daniel 10:1.
波斯王古列第三年，有事显给但以理；他又名伯提沙撒。这事是真的，所指的时候甚长；他明白这事，也明白这异象。——但以理书 10:1
The “thing,” is the Hebrew word “dabar,” and the “vision,” is the “mareh” vision. As a prophet, Daniel represents God’s last day people, whose perfect fulfillment is the one hundred and forty-four thousand. The third year of Cyrus places Daniel in the reform line that began at the time of the end in 1989. In “those days,” representing the history of 1989 to the soon coming Sunday law in the United States, Daniel was mourning for three weeks. In the reform line of the one hundred and forty-four thousand, the period of mourning is marking the three and a half days that the two witnesses of Revelation chapter eleven, are dead in the street. The street of that great city of Sodom and Egypt, where also our Lord was crucified, is also Ezekiel’s valley of dead dry bones.
“这事”是希伯来词“dabar”，“这异象”则是“mareh”异象。作为先知，但以理代表上帝末后的子民，其完全的应验乃是一十四万四千人。古列第三年将但以理置于那始于1989年末时的改革路线之中。在“那些日子”里——这代表自1989年至美国即将来到的星期日法之历史——但以理悲伤了三个七日。在十四万四千人的改革路线中，这段悲伤时期标示着《启示录》第十一章中那两位见证人倒卧在街上的三天半。那座大城，即所多玛和埃及、我们主也在那里被钉十字架之处的街道，也就是以西结遍满枯干骸骨的平原。
In chapter ten, Daniel is transformed into the image of Christ, and touched three times in advance of Gabriel interpreting the vision which Daniel saw. The vision produced a separation of two classes of worshippers. The everlasting gospel always produces two classes of worshippers. Daniel represented the class of worshippers represented as the one hundred and forty-four thousand, in contrast with the class that fled in fear from the vision.
在第十章中，但以理被变化成基督的形象，并在加百列解释他所见的异象之前，被触摸了三次。这异象使敬拜者分成两类。永远的福音总是产生两类敬拜者。但以理代表那类敬拜者，就是所象征的十四万四千人；与之相对的，是那类因惧怕这异象而逃跑的人。
Prior to chapter ten Gabriel came three times to Daniel to interpret a vision. He interpreted the visions of chapters seven and eight, which illustrated the kingdoms of Bible prophecy in both their political manifestation (chapter seven), and their religious manifestation (chapter eight). Then in chapter nine Gabriel interpreted the twenty-three-hundred-year prophecy. Gabriel arrives in chapter ten to finish the interpretation that was left incomplete in chapter nine, and to provide Daniel with the interpretation of the vision which produced the two classes of worshippers. Gabriel first provides Daniel with a general overview of the vision in verse fourteen.
在第十章之前，加百列曾三次来到但以理那里，为他解释异象。他解释了第七章和第八章的异象，这两章阐明了圣经预言中的列国在政治层面（第七章）和宗教层面（第八章）的表现。随后在第九章，加百列解释了二千三百年的预言。到了第十章，加百列前来完成第九章所未完成的解释，并把那导致敬拜者分为两类的异象的解释赐给但以理。在第十四节中，加百列首先给了但以理一个对该异象的总体概述。
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 10:14.
现在我来，是要使你明白你的百姓在末后的日子将要遭遇的事；因为这异象还关乎多日。但以理书 10:14。
The vision of Christ, which produced two classes of worshippers, represents what shall befall God’s people in the last days. The interpretation of chapters seven and eight was an interpretation of the history represented by the rise and fall of the kingdoms of Bible prophecy, as illustrated by beasts of prey and sanctuary animals respectively. The interpretation of chapter nine, was a detailed breakdown of the different prophetic periods represented within the prophecy of twenty-three hundred years. Somehow the vision of the glorified Christ in chapter ten represented what shall befall God’s people in the last days. Before Gabriel begins with the detailed outline of history, which is the interpretation of the vision of the glorified Christ, he reminds Daniel that he has already told Daniel what the interpretation represents.
那使敬拜者分为两类的基督的异象，表明在末后的日子神的子民将要遭遇的事。第七、第八章的解释，是对圣经预言中诸国兴衰所表明之历史的阐释，这两章分别以猛兽和圣所中的祭牲为象征。第九章的解释，则是对二千三百年预言中所包含的不同先知时期的详细分解。第十章中荣耀的基督的异象以某种方式表明末后的日子神的子民将要遭遇的事。在加百列开始给出历史的详细纲要（即对荣耀基督异象的解释）之前，他提醒但以理，他已经告诉过他这解释所代表的是什么。
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. Daniel 10:20.
他就说：你可知道我为何来见你吗？现在我要回去与波斯之君争战；我离去之后，看哪，希腊之君将要来到。但以理书 10:20。
Gabriel reminds Daniel that he had told Daniel in verse fourteen, that he had come to make Daniel understand what shall befall God’s people in the last days, and he expected Daniel to place the following presentation of prophetic history in that context. Daniel had been seeking a specific understanding from the first day in which he began to mourn.
加百列提醒但以理，他在第十四节曾说过，自己来是要使但以理明白在末后的日子神的子民将要遭遇的事，并期望他在这样的语境中理解接下来对预言历史的陈述。自从但以理开始悲哀的第一天起，他就一直在寻求一个明确的理解。
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. Daniel 10:12, 13.
他就对我说：但以理，不要惧怕！因为从你立志求明白、在你神面前刻苦己心的第一天起，你的话已被听见，我是因你的话而来。只是波斯国的首领拦阻了我二十一天；看哪，首领中的一位米迦勒来帮助我，我就停留在波斯诸王那里。 但以理书 10:12、13。
After Daniel’s three weeks of mourning, he saw the vision of Christ, that prophetically aligned with the vision of Christ that John in Patmos had witnessed.
在但以理哀悼三周之后，他看见了基督的异象，这在预言上与约翰在拔摩海岛所见的基督异象相一致。
“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.
向但以理显现的不是别人，正是神的儿子。这番描述与基督在拔摩海岛向约翰显现时，约翰所记载的相似。如今我们的主又同另一位天上的使者前来，要指示但以理在末后的日子将要发生的事。这知识赐给了但以理，并在启示之下记录下来，是为着我们这些末世已临到的人。
“The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire; yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that he may open our understanding to comprehend the truths brought to us from Heaven.
世人的救赎主所启示的伟大真理，是给那些像寻找隐藏的珍宝一样寻求真理的人。但以理已是年迈的人。他的一生在异教宫廷的诱惑中度过，心思也被大帝国的政务所缠累；然而他仍撇下这一切，在神面前刻苦己心，寻求明白至高者的旨意。作为对他恳求的回应，来自天上宫廷的亮光被赐下，给那些将要活在末后的日子里的人。因此，我们该以何等的恳切来寻求神，好叫他开启我们的悟性，使我们能明白从天上带给我们的真理。
“‘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…. And there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength.’ Such will be the experience of every one who is truly sanctified. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’
“我但以理独自看见这异象；与我同在的人却没有看见这异象；然而大恐惧临到他们，他们就逃跑去隐藏自己……我就毫无力量存留在我里面，因为我的荣美在我里面变为败坏，我也毫无力量。” 凡真正成圣的人，都会有这样的经历。他们对基督的伟大、荣耀和完全看得越清楚，就越能鲜明地看见自己的软弱和不完全。他们不会自称自己无罪；那些在他们自己看来正直而美好的东西，与基督的纯洁和荣耀相对照时，只会显得不配且会朽坏。人们远离神、对基督的认识十分模糊的时候，才会说：“我无罪；我已经成圣。”
“Gabriel then appeared to the prophet, and thus addressed him; ‘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.’
于是，加百列向先知显现，如此对他说：“但以理啊，大蒙眷爱的人，要明白我对你所说的话，并站起来，因为现在我奉差遣到你这里来。”他对我说了这话，我便战战兢兢地站立。随后他又对我说：“不要惧怕，但以理！因为自从你立志明白，并在你神面前刻苦己心的第一日，你的话已经被听见了；我因你的话而来。”
“What great honor was shown to Daniel by the Majesty of Heaven! He comforts his trembling servant, and assures him that his prayer was heard in Heaven, and that in answer to that fervent petition, the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but Heaven’s Prince, the archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.
天上至尊向但以理所赐的尊荣何等伟大！他安慰他那颤抖的仆人，并向他保证，他的祷告在天上已经被垂听；而且，为回应那热切的恳求，天使加百列被差遣去感动波斯王的心。在但以理禁食祷告的三个星期里，这位君王一直抗拒神的灵的感动；但天上的大君——天使长米迦勒——被差遣去扭转这顽梗君王的心，使他采取果断的行动，以回应但以理的祷告。
“‘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…. 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.’ So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of Heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men.’ By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.
“他向我说了这些话，我就面伏于地，哑口无声。看哪，有一位像人的模样的摸了我的嘴唇……又说：‘大蒙眷爱的人哪，不要惧怕！愿你平安！你总要刚强，总要刚强！’他与我说话的时候，我就得了力量，便说：‘我主可以说话，因为你使我刚强了。’”显给但以理的神圣荣光何等宏大，以至于他不能承受这景象。于是天上的使者遮蔽了他临在的光辉，向先知显现为‘像人的模样’的一位。凭着他神圣的大能，他坚固了这位正直、有信心的人，使他能听见神所差给他的信息。
“Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character, and unwavering fidelity, are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Review and Herald, February 8, 1881.
“但以理是至高者忠诚的仆人。他漫长的一生，充满了为他的主所做的高尚事奉。他品格的纯洁和坚定不移的忠诚，唯有他心中的谦卑以及在上帝面前的痛悔可以与之相比。我们重申：但以理的一生是对真正成圣的受启示的例证。” 《评论与通讯》，1881年2月8日。
Daniel’s experience in chapter ten, represents God’s people in the last days, who as Daniel and John, understand the Revelation of Jesus Christ. The key to placing Daniel into the prophetic history where his experience is located is based upon the fact that he was in mourning, and that Michael was sent at the conclusion of the twenty-one days. In the first verse, Daniel records that he had understanding of both the internal and external visions of prophecy. Prior to the twenty-one days Daniel had an incomplete understanding of the two visions, but with the interpretation of Gabriel, Daniel fully grasps the “thing” and the “vision” as different revelations.
但以理在第十章中的经历，代表末后的日子里神的子民，他们像但以理和约翰一样，明白耶稣基督的启示。要将但以理的经历定位在其所处的预言历史中的关键，基于这样的事实：他正在哀痛，并且在二十一天结束时米迦勒被差遣。第一节中，但以理记载他对预言的内在与外在两种异象都有所明白。在这二十一天之前，但以理对这两个异象的理解并不完整，但借着加百列的解释，他完全领会“这事”和“异象”是不同的启示。
“As the time approached for the close of the seventy years’ captivity, Daniel’s mind became greatly exercised upon the prophecies of Jeremiah. He saw that the time was at hand when God would give his chosen people another trial; and with fasting, humiliation, and prayer, he importuned the God of Heaven in behalf of Israel, in these words: ‘O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments’; we have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments; neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.’
当被掳七十年将近结束之时，但以理便为耶利米的预言而深切思索。他看出上帝将要使他所拣选的百姓再经受一次试炼的时刻已经临近；于是他就禁食、谦卑、祷告，为以色列恳求天上的上帝，说：“主啊，至大可畏的上帝，你向爱你并守你诫命的人守约施慈爱；我们犯罪作孽，行恶叛逆，偏离了你的诫命和典章；我们也没有听从你仆人众先知的话，他们奉你的名向我们的君王、首领、列祖，并国内一切百姓说话。”
“Notice these words. Daniel does not proclaim his own fidelity before the Lord. Instead of claiming to be pure and holy, he identifies himself with the really sinful of Israel. The wisdom which God imparted to him was as far superior to the wisdom of the wise men of the world as the light of the sun shining in the heavens at noonday is brighter than the feeblest star. Yet ponder the prayer from the lips of this man so highly favored of Heaven. With deep humiliation, with tears, and with rending of heart, he pleads for himself and for his people. He lays his soul open before God, confessing his own vileness, and acknowledging the Lord’s greatness and majesty.
请留意这些话。但以理并不在主面前宣称自己的忠诚。他非但不自称纯洁圣洁，反而把自己与以色列中罪孽深重的人同列。神所赐给他的智慧，远胜于世上智者的智慧，正如正午高天中太阳的光辉比最微弱的星辰更为明亮。然而，请思想这位深蒙天恩之人口中所出的祷告。他以极其谦卑、带着眼泪并撕裂心肠，为自己也为他的百姓恳求。他将自己的心灵完全敞开在神面前，承认自己的卑污，并承认主的伟大与威严。
“What earnestness and fervor characterize his supplications! He is coming nearer and nearer to God. The hand of faith is reached upward to grasp the never-failing promises of the Most High. His soul is wrestling in agony. And he has the evidence that his prayer is heard. He feels that victory is his. If we as a people would pray as Daniel prayed, and wrestle as he wrestled, humbling our souls before God, we should realize as marked answers to our petitions as were granted to Daniel. Hear how he presses his case at the court of Heaven:
他的祈求何等诚恳、热切！他正越发亲近神。信心之手向上伸出，要抓住至高者那永不落空的应许。他的灵魂在痛苦中争战。他也得着了他的祷告蒙垂听的确据。他感到胜利在握。若是我们这民也像但以理那样祷告，像他那样竭力祈求，在神面前谦卑我们的心灵，我们也必会像但以理一样，得到对我们祈求的明显答复。请听他如何在天上的法庭据理力陈：
“‘O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name; for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God; for thy city and thy people are called by thy name. And whilst I was speaking and praying, and confessing my sin and the sin of my people, … 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.’
'我的神啊，求你侧耳而听；求你睁眼观看我们的荒凉，并那称为你名下的城；因为我们在你面前陈明恳求，并不是因我们的义，乃是因你的大怜悯。主啊，求你听；主啊，求你赦免；主啊，求你垂听并施行；不要迟延，为你自己的缘故，我的神啊；因为你的城和你的民都称为你的名下。我正说话祷告，承认我的罪和我民的罪，... 就是我起初在异象中所见的那人加百列，奉命迅速飞来，约在献晚祭的时候触摸了我。'
“As Daniel’s prayer is going forth, the angel Gabriel comes sweeping down from the heavenly courts, to tell him that his petitions are heard and answered. This mighty angel has been commissioned to give him skill and understanding,—to open before him the mysteries of future ages. Thus, while earnestly seeking to know and understand the truth, Daniel was brought into communion with Heaven’s delegated messenger.
正当但以理祷告的时候，天使加百列自天庭迅疾降临，告诉他，他的祈求已经被垂听并且蒙了应允。这位大能的天使奉命赐给他聪明和悟性，向他开启未来世代的奥秘。于是，当但以理殷切寻求认识并明白真理的时候，他被带入与天上所差遣的使者相交之中。
“The man of God was praying, not for a flight of happy feeling, but for a knowledge of the divine will. And he desired this knowledge, not merely for himself, but for his people. His great burden was for Israel, who were not, in the strictest sense, keeping the law of God. He acknowledges that all their misfortunes have come upon them in consequence of their transgressions of that holy law. He says, ‘We have sinned, we have done wickedly…. Because for our sins and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.’ They had lost their peculiar, holy character as God’s chosen people. ‘Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate.’ Daniel’s heart turns with intense longing to the desolate sanctuary of God. He knows that its prosperity can be restored only as Israel shall repent of their transgressions of God’s law, and become humble, and faithful, and obedient.
神的仆人正在祷告，他所求的并不是一时高涨的喜悦感受，而是对神圣旨意的认识。他渴望这等认识，不仅为自己，也为他的百姓。他心中的巨大负担是为以色列，因为他们并未在最严格的意义上遵守神的律法。他承认，他们一切的不幸都是因违犯那圣洁的律法而临到的。他说：“我们犯罪，我们作恶了……因我们的罪和我们列祖的罪孽，耶路撒冷和你的百姓就成了我们四围众人的羞辱。”他们失去了作为神所拣选子民所特有的圣洁身份。“如今，我们的神啊，求你垂听你仆人的祷告和恳求，使你的脸光照你那荒凉的圣所。”但以理的心带着强烈的渴望转向神那荒凉的圣所。他知道，只有当以色列人为他们违犯神律法的事悔改，并且变得谦卑、忠信、顺服时，它的兴盛才能得以恢复。
“In answer to his petition, Daniel received not only the light and truth which he and his people most needed, but a view of the great events of the future, even to the advent of the world’s Redeemer. Those who claim to be sanctified, while they have no desire to search the Scriptures, or to wrestle with God in prayer for a clearer understanding of Bible truth, know not what true sanctification is.
作为对他祈求的回应，但以理不仅得到了他和他的百姓最需要的亮光与真理，还看见了将来重大事件的异象，直至世界救赎主的降临。那些自称成圣，却无意查考圣经，也不在祷告中与上帝摔跤，以求更清楚地明白圣经真理的人，并不知道什么才是真正的成圣。
“All who believe with the heart the word of God will hunger and thirst for a knowledge of his will. God is the author of truth. He enlightens the darkened understanding, and gives to the human mind power to grasp and comprehend the truths which he has revealed.
凡从心里相信上帝话语的人，必对认识他的旨意如饥似渴。上帝是真理的创始者。他启迪那被黑暗遮蔽的悟性，并赐给人类心智力量，使其能够把握并理解他所启示的真理。
“Daniel talked with God. Heaven was opened before him. But the high honors granted him were the result of humiliation and earnest seeking. He did not think, as do many at the present day, that it is no matter what we believe, if we are only honest, and love Jesus. True love for Jesus will lead to the most close and earnest inquiry as to what is truth. Christ prayed that his disciples might be sanctified through the truth. He who is too indolent to make anxious, prayerful search for truth, will be left to receive errors which shall prove the ruin of his soul.
但以理与上帝交谈。天向他敞开。然而加给他的崇高荣誉，是谦卑与恳切寻求的结果。他不像当今许多人那样认为：只要我们诚实并且爱耶稣，相信什么都无关紧要。对耶稣真正的爱，会使人对何为真理进行最为严谨而恳切的查考。基督祷告，求他的门徒因真理得以成圣。凡懒得以迫切祷告来寻求真理的人，必被撇下去接受谬误，而这些谬误终将毁灭他的灵魂。
“At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘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…. 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 color to polished brass, and the voice of his words like the voice of a multitude.’
在加百列来访之时，先知但以理尚不能再领受更多指示；但几年以后，他渴望更明白那些尚未完全解释的事，便再次立志向神寻求光照和智慧。“那些日子，我但以理悲哀了整整三周。我不吃美味的食物，肉和酒也未入口，也完全没有膏抹自己……然后我举目观看，见有一人身穿细麻衣，腰束乌法的精金带。他的身体好像水苍玉，面貌如同闪电，眼目如火把，手和脚的颜色像磨亮的铜，他说话的声音好像众人的声音。”
“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.
“向但以理显现的不是别人，正是上帝的儿子。这一描述与约翰在拔摩海岛上基督向他显现时所记述的相似。如今我们的主与另一位天使一同前来，要指教但以理在末后的日子将要发生的事。这知识赐给了但以理，并在默示之下记载下来，给我们这些末世已经临到的人。” 《Review and Herald》，1881年2月8日。
The interpretation that Gabriel, “heaven’s delegated messenger,” was bringing to Daniel was the completion of the interpretation he had begun to provide to Daniel in chapter nine. The methodology of “line upon line,” requires that we align the interpretation and associated circumstances of both chapters nine and ten, together in order to rightly divide the prophetic illustration. It is in this interpretation that the visions of the Ulai and Hiddekel rivers join.
加百列——“天上所差遣的信息使者”——带给但以理的解释，乃是他在第九章开始向但以理所作之解释的完成。“命上加命，令上加令”的方法，要求我们将第九章与第十章的解释及其相关情境一并对照配合，好正确分解这一预言性的表号。正是在这一解释之中，乌莱河与希底结河的异象会合于一处。
Daniel had understood from the books of Jeremiah and Moses that the deliverance of God’s people was at hand. In so doing, Daniel represents God’s people of the last days that understand that the final deliverance of God’s people is at hand. Those last-day people will recognize that they have been spiritually scattered, as represented by Daniel who had been scattered into the slavery of the seventy years captivity in Babylon. They will then understand that they, as Daniel, must manifest the response to their scattered condition that agrees with the remedy represented by the “seven times,” of Leviticus chapter twenty-six.
但以理从耶利米和摩西的书卷中明白，神的子民得解救的时候近了。如此，但以理就代表了末世的神的子民——他们明白，神的子民最终的解救近在眼前。这些末世的子民将认识到自己在属灵上已经被分散，正如但以理所代表的那样：他被分散，被掳到巴比伦，在七十年的被掳中为奴。随后他们会明白，他们也必须像但以理一样，对自己被分散的处境作出一种回应，而这种回应要与利未记第二十六章中“七倍”所代表的补救之道相一致。
When the experience of humility represented by Daniel, that is demanded by the remedy set forth in Leviticus twenty-six, is manifested in the last days, God’s last-day people will have been mourning for a specific period of time. That period of time concludes when Michael the archangel descends.
当利未记二十六章所提出的补救之道所要求、由但以理所代表的谦卑经历在末后的日子显明出来时，上帝末时的子民将已经哀哭了一段特定的时间。当天使长米迦勒降临时，那段时间就结束了。
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。
And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. Leviticus 26:38–45.
你们要在外邦人中灭亡，你们仇敌的地要把你们吞吃。你们中剩下的人，必在仇敌之地因自己的罪孽消耗衰败；也因他们祖先的罪孽，与他们一同消耗衰败。若他们承认自己的罪孽和他们祖先的罪孽，就是他们对我所犯的过犯，并且他们也行事与我相背；又承认我也与他们相敌，把他们带到仇敌之地；那时，他们未受割礼的心若谦卑，又接受自己罪孽所当受的刑罚：我就要记念我与雅各所立的约，也要记念我与以撒所立的约，并要记念我与亚伯拉罕所立的约；我也要记念这地。那地也必因他们而被撇下，在他们不在其间、那地荒凉的时候，要享受安息；他们要接受自己罪孽所当受的刑罚；因为他们藐视我的典章，他们的心厌恶我的律例。虽是这样，他们在仇敌之地的时候，我却不丢弃他们，也不厌恶他们，以致将他们尽行毁灭，并废弃我与他们所立的约；因为我是耶和华他们的神。我却要为他们的缘故记念我与他们祖先所立的约；我在外邦人眼前把他们的祖先从埃及地领出来，为要作他们的神：我是耶和华。利未记 26:38-45。