9月22日-Daniel in the Lions’ Den

但以理书

但以理被扔进狮子坑-Daniel in the Lions’ Den

但以理被扔进狮子坑-Daniel in the Lions’ Den

Sometime later during the reign of Darius the Mede, a plot is laid against Daniel by those opposed to his rise to greater power. The end result is that Daniel is placed in a den of lions but saved from harm by the God to whom he faithfully prays. The incident allows an interesting insight into Darius, who (at least for a time) is even evangelistic on behalf of this marvelous “God of Daniel.”

Darius’ enthusiasm for the “God of Daniel” is evidently not long-lived. There is no evidence that Babylon did in fact turn to God. On the contrary, it appears that Darius’ character is so unaffected that he betrays his own nation. Realizing Babylonia’s now-weakened condition against the power of Persia, Darius deserts to Cyrus and helps bring about the final overthrow of the very nation he has ruled. Since Nabonidus has gotten into such a drunken state while in exile that he cannot raise a defense, Cyrus walks into Babylon without any opposition and is hailed as king of Babylonia.

So ends the power of the great Babylonian Empire, just as the prophets had foretold. Never again will it rise to a position of great power. Concurrent with the change of rule in Babylon, Daniel leaves the palace and his position of governmental prominence.

And yet apparently Daniel finds favor under the new Persian government as well. And yet apparently Daniel finds favor under the new Persian government as well.What Daniel does from this point on is unknown, but presumably he remains in Babylon. He will be heard from once again after a period of two or three years.

# 但以理书(DAN)
## 大利乌王立但以理为三总长之一
[6:1] 大利乌随心所愿,立一百二十个总督治理通国。
[6:2] 又在他们以上立总长三人(但以理在其中),使总督在他们三人面前回复事务,免得王受亏损。
[6:3] 因这但以理有美好的灵性,所以显然超乎其余的总长和总督,王又想立他治理通国。
## 众臣妒但以理欲寻隙讼之
[6:4] 那时,总长和总督寻找但以理误国的把柄,为要参他;只是找不着他的错误过失,因他忠心办事,毫无错误过失。
[6:5] 那些人便说:「我们要找参这但以理的把柄,除非在他神的律法中就寻不着。」
## 奏请降诏谕民三旬内惟王是求
[6:6] 于是,总长和总督纷纷聚集来见王说:「愿大利乌王万岁!
[6:7] 国中的总长、钦差、总督、谋士和巡抚彼此商议,要立一条坚定的禁令,三十日内不拘何人,若在王以外,或向神或向人求什么,就必扔在狮子坑中。
[6:8] 王啊,现在求你立这禁令,加盖玉玺,使禁令决不更改,照玛代和波斯人的例,是不可更改的。」
[6:9] 于是大利乌王立这禁令,加盖玉玺。
## 但以理仍日三次祷告神
[6:10] 但以理知道这禁令盖了玉玺,就到自己家里(他楼上的窗户开向耶路撒冷),一日三次双膝跪在他神面前,祷告感谢,与素常一样。
[6:11] 那些人就纷纷聚集,见但以理在他神面前祈祷恳求,
[6:12] 他们便进到王前,提王的禁令说:「王啊,三十日内不拘何人,若在王以外,或向神或向人求什么,必被扔在狮子坑中,王不是在这禁令上盖了玉玺吗?」王回答说:「实有这事,照玛代和波斯人的例是不可更改的。」
[6:13] 他们对王说:「王啊,那被掳之犹大人中的但以理不理你,也不遵你盖了玉玺的禁令,他竟一日三次祈祷。」
[6:14] 王听见这话,就甚愁烦,一心要救但以理,筹划解救他,直到日落的时候。
[6:15] 那些人就纷纷聚集来见王说:「王啊,当知道玛代人和波斯人有例,凡王所立的禁令和律例都不可更改。」
## 王依禁令投之于狮坑
[6:16] 王下令,人就把但以理带来,扔在狮子坑中。王对但以理说:「你所常事奉的神,他必救你。」
[6:17] 有人搬石头放在坑口,王用自己的玺和大臣的印封闭那坑,使惩办但以理的事毫无更改。
[6:18] 王回宫,终夜禁食,无人拿乐器到他面前,并且睡不着觉。
## 主护但以理不为狮伤
[6:19] 次日黎明,王就起来,急忙往狮子坑那里去。
[6:20] 临近坑边,哀声呼叫但以理,对但以理说:「永生神的仆人但以理啊!你所常事奉的神能救你脱离狮子吗?」
[6:21] 但以理对王说:「愿王万岁!
[6:22] 我的神差遣使者封住狮子的口,叫狮子不伤我;因我在神面前无辜,我在王面前也没有行过亏损的事。」
[6:23] 王就甚喜乐,吩咐人将但以理从坑里系上来。于是但以理从坑里被系上来,身上毫无伤损,因为信靠他的神。
## 讼但以理者遭报见噬
[6:24] 王下令,人就把那些控告但以理的人,连他们的妻子儿女都带来,扔在狮子坑中。他们还没有到坑底,狮子就抓住他们,咬碎他们的骨头。
## 王谕全国敬畏神
[6:25] 那时,大利乌王传旨,晓谕住在全地各方、各国、各族的人说:「愿你们大享平安!
[6:26] 现在我降旨晓谕我所统辖的全国人民,要在但以理的神面前战兢恐惧。「因为他是永远长存的活神,他的国永不败坏,他的权柄永存无极!
[6:27] 他护庇人、搭救人,在天上地下施行神迹奇事,救了但以理脱离狮子的口。」
[6:28] 如此,这但以理当大利乌王在位的时候和波斯王古列在位的时候,大享亨通。
# 但以理书(DAN)
[1:21] 到古列王元年,但以理还在。

By Lydia 小黎(梨🍐)٩(●˙▿˙●)۶…⋆ฺ

9月21日-The Writing on the Wall/The Seventy “Sevens”

但以理书

伯沙撒王设筵纵饮/但以理阅书得知耶路撒冷必荒芜七十年-The Writing on the Wall/The Seventy “Sevens”

伯沙撒王设筵纵饮/但以理阅书得知耶路撒冷必荒芜七十年-The Writing on the Wall/The Seventy “Sevens”

Over the next seven years Daniel again slips into obscurity in Belshazzar’s palace. Then, on the occasion of a great banquet at which there is excessive drunkenness, praise of lesser gods, and defilement of goblets taken from Solomon’s temple, Belshazzar sees a finger writing something unintelligible on the wall. When Daniel is finally called to interpret it, the message is that Belshazzar’s arrogance has cost him his life. As if to stave off God’s judgment, Belshazzar elevates Daniel to the third-highest position in his government. But by the end of the night Belshazzar is dead.

Who actually killed Belshazzar is not known, but presumably it was Darius the Mede. Yet that only compounds the issue, because the identity of Darius is itself unclear. He is definitely not the great Darius of Persia who will come to power some 20 years later. Most speculation centers on a man by the name of Gobryas (or Gubaru), who is sometimes identified as an ally of Cyrus and the governor of the Gutium peoples, who took Babylon from the Babylonians. Whoever he might actually be, this Darius the Mede will have control of the nation for about three years before he sees his own writing on the wall, as it were, and virtually hands Babylonia over to the ascending Persian Empire.

Sometime during the first year of Darius the Mede’s reign, Daniel reads a copy of Jeremiah’s prophecies. Evidently copies have been circulating among the exiles ever since Baruch penned the last words on the third scroll 20 years earlier. Daniel is particularly moved by the recitation of Israel’s sins and the 70-year exile which Jeremiah predicted. Here in 542 B.C., 63 years have passed since Daniel and other exiles were taken in the first deportation, in 605 B.C. Realizing that the prophecy indicates still another seven years before the promised restoration is to begin, Daniel turns to God in prayer. Here now is his prayer in which he not only confesses his own sins, but also those of his fellow sons of Israel.

One of the most intriguing passages of all Scripture follows this account of Daniel’s beautiful prayer of contrition. As Daniel is in his period of prayer, he is approached by the angel Gabriel, whom he recognizes from earlier visions. Gabriel brings a message about seventy “sevens,” a message which apparently speaks in response to Daniel’s concern about the restoration. There is general consensus that each “seven” represents a week of years—that is, seven years. From that point forward much discussion has ensued.

The first seven “sevens,” or 49 years, may well have reference to the time it will take to rebuild the city of Jerusalem. But the particular decree setting that time period into motion is much debated in light of the various decrees which will issue concerning Jerusalem’s reconstruction.

The second set of “sevens,” the 62 “sevens,” has apparent reference to the coming of the Messiah. (The Hebrew text says there are 69 “sevens,” whereas the number used in most translations is 62, which may or may not simply be 69 less the first seven “sevens.”) This would set the Messiah’s coming at roughly 550 years from the time of Daniel.

As with the preceding weeks, the final week, or last seven years, has also been the subject of much discussion. Some believe it represents the beginning of the Messiah’s church and the apostolic age. Others believe it foretells a seven-year period during which time God will reestablish Israel as his covenant people prior to the Messiah’s second advent. What all agree on is the fact that God is working purposely in history on the behalf of his righteous ones.

# 但以理书(DAN)
## 伯沙撒王设筵纵饮
[5:1] 伯沙撒王为他的一千大臣设摆盛筵,与这一千人对面饮酒。
[5:2] 伯沙撒欢饮之间,吩咐人将他父尼布甲尼撒从耶路撒冷殿中所掠的金银器皿拿来,王与大臣、皇后、妃嫔好用这器皿饮酒。
[5:3] 于是,他们把耶路撒冷神殿库房中所掠的金器皿拿来,王和大臣、皇后、妃嫔就用这器皿饮酒。
[5:4] 他们饮酒,赞美金、银、铜、铁、木、石所造的神。
## 忽现手指书文于壁
[5:5] 当时,忽有人的指头显出,在王宫与灯台相对的粉墙上写字。王看见写字的指头,
[5:6] 就变了脸色,心意惊惶,腰骨好像脱节,双膝彼此相碰,
[5:7] 大声吩咐将用法术的和迦勒底人并观兆的领进来,对巴比伦的哲士说:「谁能读这文字,把讲解告诉我,他必身穿紫袍,项带金鍊,在我国中位列第三。」
[5:8] 于是王的一切哲士都进来,却不能读那文字,也不能把讲解告诉王。
[5:9] 伯沙撒王就甚惊惶。脸色改变,他的大臣也都惊奇。
## 王惊忧失色太后举召但以理
[5:10] 太后因王和他大臣所说的话,就进入宴宫说:「愿王万岁!你心意不要惊惶,脸面不要变色。
[5:11] 在你国中有一人,他里头有圣神的灵。你父在世的日子,这人心中光明,又有聪明智慧,好像神的智慧。你父尼布甲尼撒王,就是王的父,立他为术士、用法术的和迦勒底人并观兆的领袖。
[5:12] 在他里头有美好的灵性,又有知识聪明,能圆梦,释谜语,解疑惑。这人名叫但以理,尼布甲尼撒王又称他为伯提沙撒;现在可以召他来,他必解明这意思。」
[5:13] 但以理就被领到王前。王问但以理说:「你是被掳之犹大人中的但以理吗?就是我父王从犹大掳来的吗?
[5:14] 我听说你里头有神的灵,心中光明,又有聪明和美好的智慧。
[5:15] 现在哲士和用法术的都领到我面前,为叫他们读这文字,把讲解告诉我,无奈他们都不能把讲解说出来。
[5:16] 我听说你善于讲解,能解疑惑;现在你若能读这文字,把讲解告诉我,就必身穿紫袍,项戴金鍊,在我国中位列第三。」
## 但以理责王狂傲拜像
[5:17] 但以理在王面前回答说:「你的赠品可以归你自己.你的赏赐可以归给别人;我却要为王读这文字,把讲解告诉王。
[5:18] 王啊,至高的神曾将国位、大权、荣耀、威严赐与你父尼布甲尼撒,
[5:19] 因神所赐他的大权,各方、各国、各族的人都在他面前战兢恐惧。他可以随意生杀,随意升降。
[5:20] 但他心高气傲,灵也刚愎,甚至行事狂傲,就被革去王位,夺去荣耀。
[5:21] 他被赶出离开世人,他的心变如兽心,与野驴同居,吃草如牛,身被天露滴湿,等他知道至高的神在人的国中掌权,凭自己的意旨立人治国。
[5:22] 伯沙撒啊,你是他的儿子,你虽知道这一切,你心仍不自卑,
[5:23] 竟向天上的主自高,使人将他殿中的器皿拿到你面前,你和大臣、皇后、妃嫔用这器皿饮酒。你又赞美那不能看、不能听、无知无识、金、银、铜、铁、木、石所造的神,却没有将荣耀归与那手中有你气息,管理你一切行动的神。
[5:24] 因此,从神那里显出指头来写这文字。
## 解释文字
[5:25] 所写的文字是:弥尼,弥尼,提客勒,乌法珥新。
[5:26] 讲解是这样:弥尼,就是神已经数算你国的年日到此完毕;
[5:27] 提客勒,就是你被称在天平里,显出你的亏欠;
[5:28] 毘勒斯,就是你的国分裂,归与玛代人和波斯人。」
[5:29] 伯沙撒下令,人就把紫袍给但以理穿上,把金鍊给他戴在颈项上,又传令使他在国中位列第三。
## 是夕王见杀玛代人大利乌得其国
[5:30] 当夜,迦勒底王伯沙撒被杀。
[5:31] 玛代人大利乌年六十二岁,取了迦勒底国。
# 但以理书(DAN)
## 但以理阅书得知耶路撒冷必荒芜七十年
[9:1] 玛代族,亚哈随鲁的儿子大利乌,立为迦勒底国的王元年,
[9:2] 就是他在位第一年,我但以理从书上得知耶和华的话临到先知耶利米,论耶路撒冷荒凉的年数,七十年为满。
## 禁食祈祷
[9:3] 我便禁食,披麻蒙灰,定意向主神祈祷恳求。
[9:4] 我向耶和华我的神祈祷、认罪说:「主啊,大而可畏的神,向爱主守主诫命的人守约施慈爱。
[9:5] 我们犯罪作孽,行恶叛逆,偏离你的诫命典章。
[9:6] 没有听从你仆人众先知奉你名向我们君王、首领、列祖和国中一切百姓所说的话。
[9:7] 主啊,你是公义的,我们是脸上蒙羞的;因我们犹大人和耶路撒冷的居民并以色列众人,或在近处,或在远处,被你赶到各国的人,都得罪了你,正如今日一样。
[9:8] 主啊,我们和我们的君王,首领、列祖因得罪了你,就都脸上蒙羞。
[9:9] 主,我们的神是怜悯饶恕人的,我们却违背了他,
[9:10] 也没有听从耶和华我们神的话,没有遵行他藉仆人众先知向我们所陈明的律法。
[9:11] 以色列众人都犯了你的律法,偏行,不听从你的话。「因此,在你仆人摩西律法上所写的咒诅和誓言,都倾在我们身上,因我们得罪了神。
[9:12] 他使大灾祸临到我们,成就了警戒我们和审判我们官长的话;原来在普天之下未曾行过像在耶路撒冷所行的。
[9:13] 这一切灾祸临到我们身上,是照摩西律法上所写的,我们却没有求耶和华我们神的恩典,使我们回头离开罪孽,明白你的真理。
[9:14] 所以耶和华留意使这灾祸临到我们身上,因为耶和华我们的神在他所行的事上都是公义,我们并没有听从他的话。
[9:15] 主,我们的神啊,你曾用大能的手领你的子民出埃及地,使自己得了名,正如今日一样。我们犯了罪,作了恶。
## 求主恢复耶路撒冷
[9:16] 主啊,求你按你的大仁大义,使你的怒气和忿怒转离你的城耶路撒冷,就是你的圣山。耶路撒冷和你的子民,因我们的罪恶和我们列祖的罪孽,被四围的人羞辱。
[9:17] 我们的神啊,现在求你垂听仆人的祈祷恳求,为自己使脸光照你荒凉的圣所。
[9:18] 我的神啊,求你侧耳而听,睁眼而看,眷顾我们荒凉之地和称为你名下的城。我们在你面前恳求,原不是因自己的义,乃因你的大怜悯。
[9:19] 求主垂听,求主赦免,求主应允而行,为你自己不要迟延。我的神啊,因这城和这民,都是称为你名下的。」
[9:20] 我说话、祷告,承认我的罪和本国之民以色列的罪,为我神的圣山在耶和华我神面前恳求。
[9:21] 我正祷告的时候,先前在异象中所见的那位加百列,奉命迅速飞来,约在献晚祭的时候,按手在我身上。
[9:22] 他指教我说:「但以理啊,现在我出来要使你有智慧、有聪明。
[9:23] 你初恳求的时候,就发出命令,我来告诉你,因你大蒙眷爱,所以你要思想明白这以下的事和异象。
## 加百列示以七十乘七之豫言
[9:24] 为你本国之民和你圣城,已经定了七十个七,要止住罪过,除净罪恶,赎尽罪孽,引进永义,封住异象和预言,并膏至圣者。
[9:25] 你当知道、当明白,从出令重新建造耶路撒冷,直到有受膏君的时候,必有七个七和六十二个七。正在艰难的时候,耶路撒冷城连街带濠都必重新建造。
[9:26] 过了六十二个七,那受膏者必被剪除,一无所有,必有一王的民来毁灭这城和圣所,至终必如洪水冲没。必有争战,一直到底,荒凉的事已经定了。
[9:27] 一七之内,他必与许多人坚定盟约;一七之半,他必使祭祀与供献止息。那行毁坏可憎的如飞而来,并且有忿怒倾在那行毁坏的身上,直到所定的结局。」

By Lydia 小黎(梨🍐)٩(●˙▿˙●)۶…⋆ฺ

9月20日-Daniel’s Apocalyptic Visions

但以理书

但以理见异象-Daniel’s Apocalyptic Visions

但以理见异象-Daniel’s Apocalyptic Visions

It has been perhaps ten to twelve years since anything has been heard from Daniel, God’s captive servant who was put into the service of King Nebuchadnezzar as a young man. During this time Daniel has achieved great respect in the royal palace, primarily due to his successful interpretation of various dreams and riddles. Now in his later years, Daniel has served a succession of Babylonian leaders. After Nebuchadnezzar came his son, Awel-Marduk, who reigned only about two years (ca. 561–559 B.C.) before being assassinated by his brother-in-law, Neriglissar. Neriglissar ruled for four years (ca. 559–555 B.C.). His reign was followed very briefly by Labashi-Marduk (ca. 555 B.C.) before a usurper named Nabonidus took the throne (ca. 555 B.C.). Although Nabonidus will technically be the ruler of Babylonia until about 539 B.C., he earlier removed himself to northern Arabia when he was strongly opposed by priests of Marduk, who objected to his introduction of the moon-god, Sin. In 552 B.C. his son Belshazzar became a co-regent and now rules the rapidly declining empire.

During the first and third years of Belshazzar’s rule, Daniel has two of the most amazing prophetic dreams since Ezekiel’s vision of the great battle against Gog and the hordes of evil. Interestingly, there are events and characters in Daniel’s dreams which seem to correspond with things Ezekiel saw in his great temple vision. The first dream shows four beasts which, as Daniel is told, represent the four kingdoms prior to the kingdom of the Most High. The second dream pictures a battle between a ram and a goat. It apparently has to do with the time when one will challenge the Prince of Princes.

Various themes are evident. Throughout the universe, just as between warring nations, there is an ongoing battle between the forces of good and evil, between God and Satan, between justice and injustice, between morality and immorality. And the same battle is waged within every individual. While evil brings about its own destruction even now, there will come a time when the great destruction of evil and its champions will take place. It will be a final destruction, giving way to a permanent state of peace and righteousness in the eternal kingdom of God.

Daniel himself did not know exactly what to make of all that he had seen, and any difficult questions which the visions may raise should not obscure the more obvious message of hope which the visions clearly bring.

# 但以理书(DAN)
## 但以理见异象 -
[7:1] 巴比伦王伯沙撒元年,但以理在床上作梦,见了脑中的异象,就记录这梦,述说其中的大意。
[7:2] 但以理说:「我夜里见异象,看见天的四风陡起,刮在大海之上。
## 见四巨兽
[7:3] 有四个大兽从海中上来,形状各有不同,
[7:4] 头一个像狮子,有鹰的翅膀。我正观看的时候,兽的翅膀被拔去,兽从地上得立起来,用两脚站立,像人一样,又得了人心。
[7:5] 又有一兽如熊,就是第二兽,旁跨而坐,口齿内啣着三根肋骨,有吩咐这兽的说:『起来吞吃多肉。』
[7:6] 此后我观看,又有一兽如豹,背上有鸟的四个翅膀;这兽有四个头,又得了权柄。
[7:7] 其后,我在夜间的异象中观看,见第四兽甚是可怕,极其强壮,大有力量。有大铁牙,吞吃嚼碎,所剩下的用脚践踏。这兽与前三兽大不相同,头有十角。
[7:8] 我正观看这些角,见其中又长起一个小角,先前的角中有三角在这角前,连根被他拔出来。这角有眼,像人的眼,有口说夸大的话。
[7:9] 我观看,见有宝座设立,上头坐着亘古常在者,他的衣服洁白如雪,头发如纯净的羊毛,宝座乃火燄,其轮乃烈火。
[7:10] 从他面前有火,像河发出,事奉他的有千千,在他面前侍立的有万万。他坐着要行审判,案卷都展开了。
[7:11] 那时我观看,见那兽因小角说夸大话的声音被杀,身体损坏,扔在火中焚烧。
[7:12] 其余的兽,权柄都被夺去,生命却仍存留,直到所定的时候和日期。
[7:13] 我在夜间的异象中观看,见有一位像人子的,驾着天云而来,被领到亘古常在者面前;
[7:14] 得了权柄、荣耀、国度,使各方、各国、各族的人都事奉他。他的权柄是永远的,不能废去,他的国必不败坏。
## 解异象之义
[7:15] 至于我但以理,我的灵在我里面愁烦,我脑中的异象使我惊惶。
[7:16] 我就近一位侍立者,问他这一切的真情。他就告诉我,将那事的讲解给我说明:
[7:17] 『这四个大兽就是四王将要在世上兴起,
[7:18] 然而,至高者的圣民,必要得国享受,直到永永远远。』
[7:19] 那时我愿知道第四兽的真情,牠为何与那三兽的真情大不相同,甚是可怕,有铁牙铜爪,吞吃嚼碎,所剩下的用脚践踏。
[7:20] 头有十角和那另长的一角,在这角前有三角被他打落。这角有眼,有说夸大话的口,形状强横,过于他的同类。
[7:21] 我观看,见这角与圣民争战,胜了他们,
[7:22] 直到亘古常在者来给至高者的圣民伸冤,圣民得国的时候就到了。
[7:23] 那侍立者这样说:『第四兽就是世上必有的第四国,与一切国大不相同,必吞吃全地,并且践踏嚼碎。
[7:24] 至于那十角,就是从这国中必兴起的十王,后来又兴起一王,与先前的不同,他必制伏三王。
[7:25] 他必向至高者说夸大的话,必折磨至高者的圣民,必想改变节期和律法。圣民必交付他手一载、二载、半载。
[7:26] 然而,审判者必坐着行审判,他的权柄必被夺去,毁坏,灭绝,一直到底。
[7:27] 国度、权柄和天下诸国的大权,必赐给至高者的圣民。他的国是永远的,一切掌权的都必事奉他、顺从他。』
[7:28] 那事至此完毕。至于我但以理,心中甚是惊惶,脸色也改变了,却将那事存记在心。」
# 但以理书(DAN)
## 复见异象
[8:1] 伯沙撒王在位第三年,有异象现与我但以理,是在先前所见的异象之后。
[8:2] 我见了异象的时候,我以为在以拦省书珊城中,我见异象又如在乌莱河边。
## 见公绵羊
[8:3] 我举目观看,见有双角的公绵羊站在河边,两角都高,这角高过那角,更高的是后长的。
[8:4] 我见那公绵羊往西、往北、往南牴触,兽在他面前都站立不住,也没有能救护脱离他手的,但他任意而行,自高自大。
## 见公山羊
[8:5] 我正思想的时候,见有一只公山羊从西而来,遍行全地,脚不沾尘。这山羊两眼当中有一非常的角。
[8:6] 牠往我所看见站在河边有双角的公绵羊那里去,大发忿怒,向牠直闯。
[8:7] 我见公山羊就近公绵羊,向他发烈怒、牴触牠.折断他的两角。绵羊在他面前站立不住,他将绵羊触倒在地,用脚践踏,没有能救绵羊脱离他手的。
[8:8] 这山羊极其自高自大,正强盛的时候,那大角折断了,又在角根上向天的四方长出四个非常的角来。
[8:9] 四角之中,有一角长出一个小角,向南、向东、向荣美之地,渐渐成为强大。
[8:10] 牠渐渐强大,高及天象,将些天象和星宿抛落在地,用脚践踏。
[8:11] 并且他自高自大,以为高及天象之君,除掉常献给君的燔祭,毁坏君的圣所。
[8:12] 因罪过的缘故,有军旅和常献的燔祭交付牠。牠将真理抛在地上,任意而行,无不顺利。
[8:13] 我听见有一位圣者说话,又有一位圣者问那说话的圣者说:「这除掉常献的燔祭和施行毁坏的罪过,将圣所与军旅践踏的异象要到几时才应验呢?」
[8:14] 他对我说:「到二千三百日,圣所就必洁净。」
## 加百列为释异象之义
[8:15] 我但以理见了这异象,愿意明白其中的意思,忽有一位形状像人的站在我面前。
[8:16] 我又听见乌莱河两岸中有人声呼叫说:「加百列啊,要使此人明白这异象。」
[8:17] 他便来到我所站的地方。他一来,我就惊慌俯伏在地,他对我说:「人子啊,你要明白,因为这是关乎末后的异象。」

By Lydia 小黎(梨🍐)٩(●˙▿˙●)۶…⋆ฺ