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…⋆ฺ

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