好的好的，大家正在陆续从休息时间回来，但我们要开始 了，因为在我看来，这是旧约中最令人兴奋的一卷书。 Okay, okay, people will be filtering in from the break, but we're going to go ahead and get started because this is, in my opinion, the most exciting book of the Old Testament.
时不我待，这就是为什么我们要开始了。 Time waits for no man; that's why we're going to start.
欢乐时光飞逝。 Time flies when you're having fun.
时间能治愈一切伤痛。 Time heals all wounds.
时光永远向前。 Time marches on.
时间就是金钱。 Time is money.
时机就是一切。 Timing is everything.
这些只是我们关于时间的一些说法。 These are just a few of the sayings that we use about time.
时间是但以理书中最重要的概念。 Time is the most important concept in the Book of Daniel.
让我给大家读一下耶柔米说过的话。 Let me read to you what St. Jerome said.
他很早就写了一篇关于但以理书的注释：众先知中没有一位像先知但 以理这样清楚地谈论基督；因为他不仅断言基督会来临——这是其他 先知也有的预言——而且他还具体说明了基督来临的确切时间。 He wrote a very early commentary on the Book of Daniel: None of the prophets has spoken so clearly concerning Christ as has this prophet Daniel; for not only did he assert that he would come—a prediction common to the other prophets as well—but he also set forth the very time at which he would come.
不仅如此，他还按顺序列举了各个君王，说明了具体 的年数，并且预先宣告了未来事件最清晰的征兆。 Moreover, he went through the various kings in order, stated the actual number of years involved, and announced beforehand the clearest signs of events to come.
但以理生活在公元前六世纪中期，大约在基督之前60 0年，所以他的预言要经过大约600年才会展开。 Daniel lived about 600 years in the mid-6th century BC, before Christ, so what he's predicting is going to take about 600 years to unfold.
明白吗？ Okay?
现在，在我们开始研读这卷书之前，我要提醒大家被提论者是如何解释但以理书的。 Now, before we get into the book, I want to warn you about what the Rapturists do with Daniel.
我们只会看其中的三个异象；实际上有六个异象和很 多历史内容，但由于时间限制，我们只看其中三个。 We're only going to look at three of the visions; there are actually six visions and a lot of history, but we're going to just look at three of them because of time constraints.
如果你想了解更多，就得买这本书了。 If you want to look at more of them, you'll have to buy the book.
但我们要看的这三个异象都告诉我们弥赛亚什么时候来，在这三个异 象中——尽管这是但以理书的主要焦点：弥赛亚什么时候来？——在 But the three visions that we're going to look at all tell us when the Messiah is going to come, and in all three of these visions—although that is the primary focus of Daniel: when is the Messiah going to come?—in
这三个异象中，被提论者都在但以理异象的时间线中间插入了一个两千年的间隔期。 all three of these visions, the Rapturists insert into the middle of the timeline of Daniel's vision a 2000-year parenthesis.
他们称之为括号中的教会时代，并把它放在他每个异象的中间。 They call it the parenthetical church age, and they put it right in the middle of every one of his visions.
他们为什么要这样做？ Why do they do this?
我把它称为僭妄的括号，因为如果有人告诉我六分钟后在街角见面，我赶紧跑过去， 结果他们不是六分钟后到，而是迟到了二十分钟，这就类似于被提论者所做的事。 Well, I call it the presumptuous parenthesis because if someone told me they were going to meet me in six minutes down at the corner, and I rushed down there to get there, and then instead of coming in six minutes, they were 20 minutes late for that six-minute appointment, that’s analogous to what the Rapturists are doing.
他们在但以理的时间线中插入了一个括号，这个括号比但以理给我们的时间线长三到四倍。 They’re inserting a parenthesis into Daniel's timeline that is three to four times longer than the timeline that Daniel gives us.
他们为什么要这样做？ Why do they do this?
这是因为但以理告诉我们天国，就是弥赛亚的国度，将在特定时间建立。 Well, it’s because Daniel tells us that the Kingdom of Heaven, the Messianic Kingdom, will be established at a certain time.
我们相信这个弥赛亚国度是在但以理预言的时间，在第一次降 临时建立的，那么这个弥赛亚国度用我们日常的说法是什么？ We believe that that Messianic Kingdom was established at the time that Daniel predicted during the First Advent, and the name of that Messianic Kingdom for you and I in everyday lingo is what?
就是神的国度或教会。 The Kingdom of God or the Church.
教会就是但以理预言弥赛亚将要建立的国度。 The Church is the kingdom that Daniel predicted the Messiah would set up.
他给出了这事发生的时间表，但这对被提论者来说是个非常危险的概念。 He gave the timeline of when it would happen, but that is a very dangerous concept to a Rapturist.
事实上，这对大多数新教徒来说都是个危险的概念，因为如果你相信这国度是在第一次 降临时建立的，而不是在第二次降临时建立，不是被提论者总说的被提和大灾难之后的 那个千禧年国度，如果你相信我们现在就在弥赛亚的国度里，那么自然的反应是什么？ In fact, it’s a dangerous concept to most Protestants because if you believe that the kingdom was set up at the First Advent and it won’t be set up at the Second Advent, that millennium, that thousand-year kingdom that the Rapturists are always talking about after the Rapture and after the Tribulation, if you believe we are now in the Messianic Kingdom, then what is the natural response?
自然的反应就是要去寻找它，而只有一个教会能够对但以理预言 的基督的普世国度提出合理的主张，这个教会就是罗马公教会。 The natural response is to try to find it, and there is only one Church that can even remotely make a claim to being the worldwide Kingdom of Christ that was predicted in Daniel, and that Church goes by the name of the Roman Catholic Church.
我是从经验中说这话的；但以理书在我归向教会的旅程中起到了关键作用。 I speak from experience; Daniel was pivotal to me in my journey to the Church.
当我意识到我一直在但以理书中所做的事，就是我一直在对但以理所 说的不诚实，我脑海中的第一个想法就是，好吧，这个国度在哪里？ When I realized what I had always been doing in the Book of Daniel, that I had been dishonest with what Daniel said, the first thing that came to my mind is, Okay, where is the kingdom?
我查看了每个新教宗派及其作为国度的主张，这些立 约教会都作此主张：荷兰改革宗、长老会、循道宗。 I looked at every Protestant denomination and their claims for being the kingdom, which the covenant churches make that claim: the Dutch Reformed, the Presbyterian, the Methodist.
对我来说，当我审视这些教会声称自己是那个国度的主张时，简直可笑。 Those churches' claims to being the kingdom, to me, when I looked at them, it was laughable.
它们不是普世性的；它们没有跨越但以理所说的时间跨度，而且根本不像一个国度。 They were not worldwide; they did not span the time frame that Daniel talked about, and they just didn’t look like a kingdom.
教会，罗马公教会，是唯一符合的。 The Church, the Roman Catholic Church, was the only place.
所以，这是一个很危险的事情，对他们来说在但以理预言中间加入这个括号很重要。 So, it's a very dangerous thing, and it's very important to them to put this parenthesis in the middle of Daniel's prophecy.
好，让我们来看这些异象，但在此之前，我们要先过一遍这个大纲。 Okay, so let's look at the visions, but before we do, we're going to run through this outline.
明白吗？ Okay?
这会对你们有帮助。 This is going to help you.
现在，这之所以对你们有帮助，是因为我要给你们一个 小提示：约翰写启示录时完全照搬了但以理书的大纲。 Now, the reason this is going to help you is because I'm going to give you a little clue: Daniel's outline is copied precisely by St. John when he writes the Book of Revelation.
如果你想知道启示录的大纲，你就看但以理书。 If you want to know the Book of Revelation's outline, you look at the Book of Daniel.
我们稍后会详细讲到这一点。 We'll get into that a little bit later.
但他在第一章开始时给出了这卷书的历史背景，就 是巴比伦征服了耶路撒冷，神的子民正在受迫害。 But what he does is he starts out in chapter 1 and he gives the historical setting of the book, and that is Babylon has conquered Jerusalem, and God's people are under persecution.
如果你不吃王的食物，就是不忠。 If you don't eat the food of the king, you're being disloyal.
在约翰的时代也发生同样的事：如果你不吃祭过偶像的王的食物，你就会有麻烦。 The same thing happens in St. John's day: if you don't eat the king's food that’s been sacrificed to the idols, you're in trouble.
如果你祷告并违抗皇帝，不拜皇帝反而敬拜神，在但以理的时代，你会怎么样？ If you pray and disobey the emperor and don't worship the emperor but instead worship God, in Daniel's day, what happens to you?
但以理在狮子坑，对吧？ Daniel in the lion's den, right?
你会被扔进狮子坑。 You get thrown to the lions.
在约翰的时代，如果你不在城市广场向皇帝祷告并献香，你会怎么样？ In St. John's day, if you don't pray to the emperor in the town square and throw the incense in, what happens to you?
你会被扔进竞技场喂狮子。 You get thrown to the lions in the Colosseum.
这两卷书之间的相似之处令人难以置信。 The parallels are unbelievable between these two books.
所以，它们都是从历史背景开始：神的子民正在受迫害。 So, they both start out with the historical setting: God's people are being persecuted.
第二件事是我们在但以理书中看到一个初始异象，那是在第二章。 The second thing is then we have an initial vision in Daniel; that’s in the second chapter.
这是关键的异象，概括了但以理要教导的全部内容。 That is the key vision that gives us the whole sum of what Daniel's trying to teach.
我们马上就要看这个异象。 We're going to look at that in a minute.
然后他暂停了一下。 Then he takes a hiatus.
明白吗？ Okay?
在第三章到第六章，他讲述了三个不同的重要人物。 And in chapters 3 through 6, he talks about three different important people.
这些事件对但以理来说很重要，因为它们修改并讨论了初始异象中的一些问题。 Now, these events are important for Daniel because they modify and talk about some issues in the initial vision.
明白吗？ Okay?
但我们今天没有时间看这些。 But we're not going to have time to look at those today.
然后这卷书的其余部分，几乎是其余的全部，但以理书的第四部分，是一系列五个异象。 Then the rest of the book, almost the rest of the book, the fourth segment of Daniel, is a series of five visions.
这五个异象给我们提供了关于初始异象信息的更多细节。 Those five visions give us more information about the initial vision's message.
我们只看其中的第一个，我称之为重述性异象。 We're going to look at only the first one of those, what I call a recapitulatory vision.
所以，初始异象在第四部分被重述，这是第七章到第 十二章。其中第一个是关于兽的战略的异象信息。 So, the initial vision is recapitulated in the fourth section; this is chapters 7 through 12. The first one of those is the vision message of the battle strategy of the beast.
我们要看这一个。 We're going to look at that one.
我们不会看公羊和山羊的战略异象，但我们会看神子民的战略异象。 We're not going to look at the vision of the battle strategy of the goat and the ram, but we are going to look at the vision of the battle strategy of God's people.
这些完全相同的异象会在启示录中出现；你会看到完全相同的大纲。 These exact same visions will appear in Revelation; you're going to see the exact same outline.
然后在结尾有一个主题总结，就是第十三和十四章。新教徒错 过了但以理书中的主题总结，因为他们的圣经里没有这部分。 Then there's a thematic summary at the end, which is chapters 13 and 14. Protestants miss the thematic summary in Daniel because they don't have it in their Bible.
我们更幸运；我们有完整的圣经，所以我们有这部分。 We're more fortunate; we have the entire Bible, so we have it.
好，让我们回到那个初始异象。 Okay, so let's go back to that initial vision.
发生了什么？ What happens?
尼布甲尼撒做了一个梦，他告诉他的智者说，我要你们告诉我这梦的意思。 Nebuchadnezzar has a dream, and he tells his wise men, I want you to tell me the meaning of the dream.
有一个诡计：我不会告诉你们梦的内容。 One trick: I'm not going to tell you the dream.
现在，设身处地为那些智者想想。 Now, put yourself in the wise men's position.
你面对着王，他说，你告诉我梦的意思，但我不告诉你梦的内容。 You've got the king here, and he's saying, You tell me the meaning of a dream, and I'm not going to tell you the dream.
他们都要被送到狮子坑了；他们都要被处死了。 And they're all headed off to the lion's den; they're all going to be killed.
但以理说，等一下。 Daniel says, Wait a minute.
我想我的神能解开这奥秘。 I think my God can answer this mystery.
现在，但以理的叙述方式有趣的地方在于：但以理在这 个初始异象中提到'奥秘'这个词八次——整整八次！ Now, here's what's interesting about how Daniel lays this out: Daniel mentions the word mystery eight times in this initial vision—eight times!
记住，在启示文学中数字很重要。 Now, remember, numbers are important in apocalyptic literature.
八是谁的数字？ Eight is the number of who?
这是弥赛亚的数字。 It’s the Messiah's number.
从我们的角度来看，为什么这是弥赛亚的数字？ Why is it the Messiah's number from our perspective?
基督是在第几天复活的？ On what day was Christ raised from the dead?
在第八天，也就是第一天。 On the eighth day, otherwise known as the first day.
第八天是基督的数字。 The eighth day is Christ's number.
所以，但以理提到这个奥秘八次，因为这异象将要揭示弥赛亚国度的奥秘。 So, Daniel mentions this mystery eight times because the vision is going to reveal the mystery of the Messianic Kingdom.
弥赛亚国度的奥秘将在这第一个异象中揭示。 The mystery of the Messianic Kingdom is going to be revealed in this first vision.
好，现在让我们来谈谈这个。 Okay, now let's talk about it.
所以，但以理告诉他梦的内容，也告诉他梦的意思。 So, Daniel tells him the dream, and he tells him the meaning of it.
他说，你所看见的像，头是金的，胸膛和膀臂是银的 ，肚腹和腰是铜的，腿是铁的，脚是半铁半泥的。 He says, The head of the image you saw was of gold; his breasts and arms were of silver; his belly and thighs were of bronze; and his legs were of iron, and his feet partly of iron and partly of clay.
他说这四个部分代表要来的四个国度，尼布甲尼撒王。 He said those four divisions are four kingdoms, King Nebuchadnezzar, that are going to come.
现在，有谁对古代历史够熟悉，知道这些是什么吗？ Now, does anybody know their ancient history well enough to know what those are?
金头是巴比伦；那就是尼布甲尼撒作王的国。 The gold head is Babylon; that’s who Nebuchadnezzar was the king of.
银的胸膛和膀臂代表玛代波斯帝国；当伯沙撒拿出那些金杯时，他们征服了巴比伦。 The silver breast and arms represent the Medo-Persian Empire; they conquered Babylon when Belshazzar took those gold goblets out.
玛代波斯帝国被铜腰所代表的帝国征服。 The Medo-Persian Empire was conquered by the thighs of bronze.
有人知道那会是谁吗？ Does anybody know who that would be?
希腊人。 The Greeks.
对了！ That’s right!
亚历山大大帝以难以置信的速度横扫波斯帝国，一直打到印度。 Alexander the Great came and swept through the Persian Empire all the way down to India unbelievably quickly.
他的军队移动速度快得令人难以置信。 His army could move unbelievably fast.
那么最后一个，铁和泥混杂的国度——会是谁呢？ And then the last one, the iron kingdom mixed with clay—who would that be?
对，尼布甲尼撒。 Right, Nebuchadnezzar.
你看到的是未来；这些是将要来临的四个国度。 You're seeing the future; those are the four kingdoms that are going to be coming.
现在，有趣的部分来了。 Now, here’s where it gets interesting.
他说：「你梦见有一块非人手凿出来的石头打在这像半铁半泥的脚上，把 脚砸碎。于是金、银、铜、铁、泥都一同砸得粉碎，成如夏天禾场上的糠 秕，被风吹散，无处可寻。打碎这像的石头变成一座大山，充满天下。」 He says, A stone, then, in your dream that was cut out by no human hand smote the image so that not a trace of the image could be found, and the stone that struck the image became a great mountain and filled the whole earth.
现在，每个早期教会注释者都说这石头是谁？ Now, every early Church commentator said that the stone was who?
这非人手凿出的石头会是谁？ The stone that wasn’t cut out by human hands would be who?
耶稣，弥赛亚。 Jesus, the Messiah.
那么，尼布甲尼撒这个奥秘梦的信息是什么？ So, what is the message of Nebuchadnezzar's mysterious dream?
将会有四个国度：巴比伦、玛代波斯、希腊和罗马。 That there would be four kingdoms: the Babylonian, the Medo-Persian, the Greek, and the Roman.
而在罗马帝国时期，弥赛亚将要来建立他的国度。 And during the Roman Empire, the Messiah would come and set up His kingdom.
这就是信息，很简单。 That’s the message; it’s very simple.
事实上，他在那一章的第44节说：「当那列王在 位的时候，天上的神必另立一国，永不败坏。」 He says, in fact, in verse 44 of that chapter, The God of heaven will set up a kingdom which shall never be destroyed.
「也不归别国的人，却要打碎灭绝那一切国，这国必存到永远。」 Its sovereignty shall not be left to another people; it shall break in pieces all these kingdoms and bring them to an end, and it shall stand forever.
现在，让我问你们一个问题：你们认为但以理的异象应验了吗？ Now, let me ask you something: do you think Daniel's vision was fulfilled?
我想是的。 I think so.
在罗马帝国时期，基督来了，他建立了一个至今已有2000年历史的国度。 During the Roman Empire, Christ came and He set up a kingdom that is still around 2000 years later.
诚然，这不是犹太人所期待的那种国度，但它确实是一个国度，而且基督称它为国度。 Granted, it’s not the kind of kingdom that the Jews were looking for, but a kingdom it is, nevertheless, and Christ called it a kingdom.
明白吗？ Okay?
那么，被提论者是怎么做的？ So, what do the Rapturists do?
他们拿着第四个国度，就是铁腿和泥，然后说，你知道吗？ They take that fourth kingdom, the iron legs and clay, and they say, You know what?
那个国度，我们要把它分成两部分，而且它会重新出现。 That kingdom, we're going to split in two, and it is going to reappear.
他们通常说它会在欧盟中重新出现，那第四个国度会重现，到那时，基督的国度才会建立。 Most of the time, they say it's going to reappear in the European Union, and that fourth kingdom will reappear, and at that time, the kingdom of Christ will be established.
现在，就表面来看，我知道我们讲得很快。 Now, just on the surface of it, I know we went through that very, very quickly.
这真的像是诚实对待圣经的方式吗？ Does that really seem like an honest way to deal with the Scriptures?
这是但以理想要表达的吗？ Is that what Daniel was trying to say?
还是说他们在扭曲但以理的信息，让它说一些它本来没有说的话？ Or are they taking Daniel's message and twisting it to say something that really it does not say?
但以理的信息其实很清楚：这是一个关于国度的奥秘。 Daniel's message is really very clear: there’s a mystery of the kingdom.
这奥秘就是：将有四个国度，在第四个国度期间，永恒的弥赛亚国度将被建立。 The mystery is this: that there will be four kingdoms, and during the fourth one, the eternal Messianic kingdom will be set up.
事实上，那块长成大山的石头让我想起耶稣在马太福音第13章31节及以下的话。 In fact, the stone that grows into a mountain reminds me very much of Jesus' words in Matthew 13, verse 31 and following.
他说：「天国好像一粒芥菜种，有人拿去种在田里。 He said, The kingdom of heaven is like a grain of mustard seed which a man took and sowed in his field.
这原是百种里最小的，等到长起来，却比各样的菜都大，成了树。」 It is the smallest of all seeds, but when it has grown, it is the greatest of shrubs and becomes a tree.
他说的是那块打碎像的石头，如但以理所说，长成一座大山——就是我们今天看到的教会。 He’s talking about that stone that breaks the image into pieces, growing into, as Daniel said, a great mountain—the Church that we see today.
这就是初始异象；如果你只按照异象所说的来理解，不试图在第 四个国度中间插入2000年的间隔，其实很简单，很直接。 That’s the initial vision; it’s really pretty simple, pretty straightforward if you just take the vision for what it says and don’t try to put a 2000-year hiatus into the middle of that fourth kingdom.
如果有人说欧盟若成为世界上最强大的帝国，就某种程度上等 同于古罗马帝国，我认为这种说法已经超出了可信的范围。 Anyone that says if the European Union were to become the most powerful empire in the world, that that is somehow the same empire as the ancient Roman Empire, I think that is stretching it past the point of credulity.
这不可信，但这是他们不得不做的。 It’s not credible, but that’s what they have to do.
好，那么，但以理在第三、四、五、六章给我们一些历史事件，但在第七章，他 回到这个关于奥秘国度，就是弥赛亚国度的异象主题，他要给我们更多细节。 Okay, now then, Daniel gives us some historical things in chapters 3, 4, 5, and 6, but in chapter 7, he returns to this whole idea of the vision of the mysterious kingdom, the Messianic Kingdom, and he’s going to give us a little bit more detail.
所以，我们要看接下来的几个异象。 So, we’re going to go into the next couple of visions here.
现在，让我告诉你他是怎么做的。 Now, let me tell you what he does.
在这第一个异象，也就是从第七章开始的A异象中，这块石头降下来打碎了那像。 In this first vision, Vision A, which starts in chapter 7, this stone comes down and breaks the image up.
但在这第一个重述的异象中，但以理要给我们一些细节。 But in this first recapitulating vision, Daniel's going to give us some details.
换句话说，这像会反抗吗？ In other words, is the image going to fight back?
你们不会想到这个问题吗？ Doesn’t that come to your mind?
这像会坐以待毙吗？ Is the image going to take this lying down?
还是说这像，这第四个国度，会为了生存而战？ Or is the image, this fourth kingdom, going to fight for its survival?
这是关于兽的战略的异象。 It’s the vision of the battle strategy of the beasts.
现在，他们做了一个梦；又有四个实体。 Now, they have a dream; there are again four entities.
它们再次象征巴比伦、玛代波斯、希腊和罗马，但这次它们不是像的部分。 They again symbolize Babylon, Medo-Persia, Greece, and Rome, but this time they’re not parts of a statue.
这次，在第七章中，这四个国度是用什么来表示的？ This time, in chapter 7, these four kingdoms are signified by what?
兽。 Beasts.
第一个像狮子，有鹰的翅膀。 The first was like a lion, and it had eagle's wings.
第二个像熊。 The second one was like a bear.
另一个像豹，背上有鸟的四个翅膀。 Another was like a leopard with four wings of a bird on its back.
还记得亚历山大大帝如何能快速调动他的军队吗？ Remember how Alexander the Great could move his armies at great speed?
就像背上长着翅膀的豹子。 Like a leopard with wings on his back.
最后一个兽，第四个兽，甚是可怕，极其强壮。 And the last beast, a fourth beast, was terrible, dreadful, exceedingly strong.
它有大铁牙，吞吃嚼碎，所剩下的用脚践踏。 It had great iron teeth; it devoured and broke in pieces, and it stamped the residue with its feet.
它有十角。 It had ten horns.
在但以理的异象中，这最后的兽是什么？ This last beast would be, in Daniel's vision, what?
罗马。 Rome.
罗马有十个行省，这就是早期大多数注释者如何看待那十角：就是罗马的十个行省。 Rome had ten provinces, and that’s how most early commentators looked at those ten horns: as the ten provinces of Rome.
例如，犹大就是其中之一。 Judea, for example, was one of them.
如果往西看，不列颠是另一个。 If you go over to the west, Britannia was another one.
所以，他们有这十个行省，通过行省政府统治他们的帝国。 So, they had these ten provinces, and they ruled their empire through the provincial governments.
但这还是同样的四个帝国。 But it’s the same four empires.
只是现在它们被描绘成凶猛反抗的野兽。 They are just now pictured as vicious beasts fighting back.
这四个帝国——世界的帝国——不会对弥赛亚的国度坐以待毙。 These four empires—the empires of the world—are not going to take the Messianic Kingdom lying down.
站在世俗王国背后的是撒但。 The person that stands behind the worldly kingdoms is Satan.
他知道弥赛亚的国度意味着他的末日，所以他要反抗，它们看起来像可怕的野兽。 He knows that the Messianic Kingdom is his doom, and he’s going to fight back, and they look like terrible beasts.
所以，这个异象给我们更多关于石头击打像时发生的细节。 So, this vision gives us some more details concerning what happens when the stone hits the statue.
第一个异象中看似瞬间发生的事，现在被展开并 解释给我们看，让我们能看到实际发生了什么。 What is looked at as instantaneous in the first vision is now sort of drawn out and explained to us so that we can see what actually happens.
明白吗？ Okay?
它还进一步说明了之后的事。 It also goes a little bit further past it.
它说至高者的圣民要得国度，直到永永远远。 It says that the saints of the Most High shall receive the kingdom and possess the kingdom forever and ever.
这是我们之前没有听说过的一群人。 That’s a new group of people that we haven’t heard about before.
现在我们发现这个国度中有圣民。 Now we find out that there are saints in this kingdom.
好，那么这兽，这第四个兽，是如何反抗的？ Okay, so how does the beast, this fourth beast, fight back?
我们被告知有一个小角。 Well, we’re told that there’s a little horn.
这兽上的小角做了几件事。 This little horn on this beast does several things.
他有说夸大话的口，说话攻击至高者。 He had a mouth that spoke great things, and he spoke words against the Most High.
现在我们称之为亵渎。 Nowadays, we call that blasphemy.
他想要改变节期和律法——换句话说，就是犹太人的律法。 He tried to change the times and the law—in other words, the Jewish law.
他试图修改它；他试图改变它。 He tried to amend it; he tried to change it.
这在第七章25节。他必折断三王；换句话说，他废黜了三个王族。 That’s in chapter 7, verse 25. He plucked up three royal people before him; in other words, he put down three royal people.
在第七章24节，当你看这最后一个兽的小角如何被 描述时，它完全符合一位罗马凯撒的生平和事业。 In chapter 7, verse 24, when you look at how this small horn of that last beast is described, it fits the life and career of one Roman Caesar to a glove.
它符合尼禄凯撒的生平。 It fits the life of Caesar Nero.
尼禄以他的大话闻名；他说很多夸耀自己的话。 Nero was well known for the fact that he had a big mouth; he spoke great things about himself.
他也多次亵渎神。 He also blasphemed God repeatedly.
到尼禄时期，罗马皇帝崇拜已经很普遍。 Roman emperor worship was common by the time Nero came along.
尼禄的不同之处在于他真的相信这一点；他真的认为他应得这样的崇拜。 The difference with Nero is he actually believed it; he actually thought he deserved it.
他有一个想法，也许他真的是神。 He had the idea that maybe he really was God.
正如但以理所预言的，他试图改变犹太人所遵守的时期、节期和律法。 He tried to change the times and the seasons, the festivals, and the law that the Jewish people observed, just as Daniel predicted that he would.
事实上，引发与耶路撒冷战争的原因之一是他们停止在圣殿为凯撒献祭。 In fact, one of the things that started a war with Jerusalem was they stopped sacrificing in the temple for the Caesar.
他让他们开始为凯撒献祭。 He got them to start sacrificing for the Caesar.
就连在这小角面前被折断的三个王族也符合尼禄的生平。 Even the three royal people that are plucked up before this little horn fit the life of Nero.
在尼禄的生命中有三个重要人物。 There were three important people in Nero's life.
他并非真正的皇室血统；他的母亲是阿格里皮娜，她嫁给了克劳狄乌斯皇帝。 He was not really of royal lineage; his mother was Agrippina, and she married the Emperor Claudius.
当她嫁给克劳狄乌斯时，她请求他把尼禄列入皇 室继承人——换句话说，让他成为下一任皇帝。 When she married Claudius, she asked him to put Nero in the royal lineage—in other words, to be the next person to be emperor.
这意味着尼禄会排在克劳狄乌斯亲生儿子，布里坦尼库斯的前面。 This meant that Nero would take a step in front of Claudius's real son, his son by birth, Britannicus.
为了让这件事更容易接受，尼禄娶了克劳狄乌斯的女儿，布里坦尼库斯的妹妹。 In order to make this a little bit easier to swallow, Nero married Claudius's daughter, Britannicus's sister.
在尼禄成为皇帝后，他杀死了这三个人——也就是帮助他登上王位的三个人。 After Nero became emperor, he had all three of these people killed—in other words, the three people that had helped him ascend to the throne.
他反过来把他们除掉了。 He turned around and had them taken out of the way.
他们有独立于他的权力基础。 They had power bases separate from his own.
他是个非常残酷的人，完全符合但以理的描述。 He was a very ruthless man, and he fits the description of Daniel like a glove.
就连尼禄的结局也符合但以理所说的。 Even the end of what happens to Nero fits what Daniel says.
但以理说这小角的权柄必被夺去，毁坏，灭绝。 Daniel says this little horn, his dominion shall be taken away from him, and it will be consumed and destroyed.
尼禄是他那朝代的最后一个。 Nero was the last in his dynasty.
尼禄没有儿子或养子在他之后成为皇帝。 Nero did not have a son or an adopted son that became emperor after him.
尼禄没有选择下一任皇帝；他自杀了。 Nero did not choose who would be the next emperor; he committed suicide.
当军队甚至他自己的卫兵都背叛他时，他自杀了，而 下一任罗马皇帝是一个非皇室血统且憎恨尼禄的人。 He committed suicide when the army and even his own bodyguard turned against him, and the next emperor of Rome was a man that was not of royal lineage and hated Nero.
他的名字是韦斯帕先。 His name was Vespasian.
所以，就连但以理告诉我们关于这小角的结局也符合尼禄的情况。 So, even what Daniel tells us about this little horn and how he ended fits with Nero.
但关于这个尼禄，这个小角，还有一件非常非常重要的事，就是这小角与圣 民争战，胜了他们，这在第七章21节。现在，我们刚刚认识了这些圣民。 But there’s one more important thing that’s very, very significant about this Nero, this little horn, and that is this little horn made war with the saints and prevailed over them in chapter 7, verse 21. Now, we’ve just been introduced to the saints.
圣民是这个国度的子民，对吗？ The saints are the citizens of this kingdom, correct?
圣民是但以理给这个国度的子民起的名字，他告诉我们在兽的战略异象 中，将有一个小角试图消灭神国度的每一个子民，尼禄就是这样做的。 The saints are the name that Daniel gives to the citizens of the kingdom, and he’s telling us that in the vision of the battle strategy of the beast, there will be a little horn that will try to blot out every citizen of God’s kingdom, and Nero did that.
尼禄是第一个转而迫害教会的凯撒。 Nero was the first Caesar to turn on the Church.
他在公元64年这样做。在那之前，罗马帝国把基督 教看作犹太教内的一个小教派，他们说，你知道吗？ He did it in 64 AD. Up until that point, the Roman Empire sort of looked at Christianity as a small little sect within Judaism, and they said, You know what?
他们在互相残杀，这没关系，这只是犹太人的问题。 They’re killing each other, and that’s fine, but that’s just sort of a Jewish problem.
让他们自己处理吧。 Let’s let them handle that.
但在公元64年，一切都改变了，因为尼禄想扩建他的宫殿，所以他放了一把火。 But in 64 AD, that all changed because Nero wanted to expand his palace, and so he started a fire.
64年7月的那场大火烧毁了罗马三分之二的地方。 That fire in July of 64 burned down two-thirds of Rome.
火灾结束后，尼禄需要找人背黑锅，他找到了一个很方便的替罪羊：就是基督教会。 At the end of the fire, Nero had to have someone to blame it on, and he found a very convenient scapegoat: it was the Christian Church.
基督徒放的火，基督徒是罪魁祸首。 The Christians started the fire, and the Christians were the ones that did that.
结果，整个罗马帝国都站在耶路撒冷领袖，公会这一边，反对这个小小 的教会，也就是我们现在知道的神的国度，他们几乎要把它消灭了。 Now, as a result, the whole Roman Empire took the side of the Jerusalem leaders, the Sanhedrin, against this small little Church, which we now know is the Kingdom of God, and they almost succeeded in blotting it out.
明白吗？ Okay?
整个罗马帝国都与教会为敌，直到67年2月。67年2月，发生了另一件事。 The whole Roman Empire turned against the Church until February of 67. In February of 67, something else happened.
尼禄认定基督徒不是真正的敌人；真正的敌人是耶路撒冷。 Nero decided that the Christians weren’t the real enemy; the real enemy was Jerusalem.
那么，发生了什么？ Now, what had happened?
在66年夏天，耶路撒冷发生了叛乱。 In 66, in the summer, Jerusalem revolted.
在耶路撒冷，或者说在以色列，有一个罗马驻军的将 军，耶路撒冷圣殿的祭司们决定停止为尼禄献祭。 There was a general in Jerusalem, or in Israel, with the Roman garrison, and the Jerusalem temple priests decided to stop their sacrifices for Nero.
他们每天在耶路撒冷圣殿为尼禄献祭，但他们停止了。 Every day, they sacrificed for Nero in the Jerusalem temple, but they stopped it.
这让罗马人非常愤怒，他来攻打圣殿，看起来他要赢了。 This made the Romans so mad that he came and attacked the temple, and it actually looked like he was going to win.
但由于某种未知的原因，他开始在以色列-犹大的乡村地区撤退。 But for some unknown reason, he started a retreat across the Israeli-Judean countryside.
在撤退中，他损失了6000名罗马士兵，还有大部分的牲畜和战争物资。 He lost 6,000 Roman soldiers in that retreat, along with most of his animals and most of his war material.
耶路撒冷人认为他们的荣耀已经回来了，所以他们向罗马宣战。 The Jerusalem people thought that their glory had come back, so they declared war on Rome.
只剩下一个驻军；这是一个被敌对领土包围的罗马士兵驻军。 There was only one garrison left; this was now a garrison of Roman soldiers surrounded by hostile territory.
所以，那个驻军的罗马人承诺如果给他们安全通行，就放下武器。 So, the Romans in that garrison promised to lay down their weapons if they were given safe conduct.
犹太人同意了，说会给他们安全通行。 The Jews agreed and said that they would give them safe conduct.
但他们一放下武器开始撤退，犹太人就把他们全部杀光了。 The minute they laid down their weapons and started to retreat, they slaughtered them to the man.
这激怒了尼禄，在公元67年2月，他正式向犹太人宣战。 This so enraged Nero that in February of 67 AD, he declared war officially on the Jewish people.
这被称为罗马-犹太战争，或犹太-罗马战争。 It’s called the Roman-Jewish War, or the Jewish-Roman War.
从公元67年2月持续到公元70年8月——正好42个月。 It extended from February 67 AD until August of 70 AD—exactly 42 months.
现在，世俗历史学家告诉我们，罗马帝国的这个战略转变是教会得以存活的唯一原因。 Now, that switch of strategy on the part of the Roman Empire, secular historians tell us, is the only reason the Church survived.
因为如果罗马帝国继续以那样的速度追捕基督徒，我们就都会被消灭。 Because if the Roman Empire had continued to pursue Christians at the rate at which they were, we would have all been wiped out.
我要向你们提出教会没有被消灭的另一个原因：虽然兽在与教会争战，兽的战略是 要在这个小国度成长之前消灭它，但弥赛亚已经来了，弥赛亚的国度已经建立了。 I want to propose to you that there’s another reason the Church wasn’t wiped out: it’s because even though the beast was fighting against the Church, the beast's battle strategy was to try to wipe this small kingdom out before it could grow, the Messiah had already come, and the Messiah's kingdom had already been established.
弥赛亚自己不会允许它被摧毁。 The Messiah Himself would not allow it to be overrun.
所以，在公元67年，尼禄宣战，在但以理书第七章，在兽的战略异象中，但 以理告诉我们小角将会与律法和耶路撒冷人争战，他准确预言了时间长度。 So, in 67 AD, Nero declared war, and in Daniel chapter 7, in the vision of the battle strategy of the beast, Daniel tells us that there will be a war against the law and against the Jerusalem people by the little horn, and he exactly predicts the amount of time.
他告诉我们那场战争将持续三年半。 He tells us that that war will go for three and a half years.
三年半是多少个月？ How many months is three and a half years?
四十二个月。 Forty-two.
但以理告诉我们小角与律法的争战将持续三年半——一载、二载、半载。 Daniel tells us that the war that the little horn will make on the law will be for three and a half years—a time, two times, and half a time.
这是旧约表达三年半的方式。 It’s an Old Testament way of saying three and a half.
将有一场持续三年半的战争。 For three and a half years, there’ll be a war.
当我们看第一世纪发生的事，这正是所发生的。 When we look at what happened in the first century, that’s exactly what happened.
在64年，尼禄转而攻击教会，决定要把它从地上抹去，那时犹太领袖们在说，去抓他们！ In 64, Nero turned on the Church and decided to blot it off the face of the earth, and at that time, the Jewish leaders were saying, Go get them!
去抓他们！ Go get them!
他们也不喜欢我们。 They didn’t like us either.
明白吗？ Okay?
在66年，耶路撒冷叛变了。 In 66, Jerusalem revolted.
在67年2月，尼禄派韦斯帕先去重新征服耶路撒冷，这花 了42个月——正是但以理在500年前预言的确切时间。 In February of 67, Nero sends Vespasian to try to conquer Jerusalem back again, and that takes 42 months—the exact amount of time that Daniel predicted 500 years earlier.
现在，这异象变得有趣了。 Now, the vision gets interesting.
让我给你们读一读但以理说在这42个月期间接下来发生什么。 Let me read to you what Daniel says happens next during these 42 months.
好吗？ Okay?
但以理在第七章13和14节告诉我们——如果你们有圣经：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。 Daniel tells us in Daniel chapter 7, verses 13 and 14—if you’ve got your Bible: With the clouds of heaven, there came one like a son of man, and he came to the Ancient of Days and was presented before him.
得了权柄、荣耀、国度，使各方、各国、各族的人都事奉他。 And to him was given dominion and glory and a kingdom that all peoples, nations, and languages should serve him.
他的权柄是永远的，不能废去，他的国必不败坏。 And his dominion is an everlasting dominion which shall not pass away, and his kingdom shall not be destroyed.
现在，这听起来有点熟悉吗？ Now, does that sound vaguely familiar?
记得我们在第一个异象，那个初始异象中吗？ Remember when we were in this first vision, the initial vision?
将要建立一个国度，用了非常相似的语言。 There was a kingdom that was going to be set up, and very much the same language was used.
那是基督在他第一次来临时建立的国度，事实上，这就是同一个国度。 That was the kingdom that Christ set up at His first coming, and in fact, this is the very same one and the same kingdom.
但以理说在这个时候，这国度将被建立。 Daniel is saying that at this time, the kingdom will be established.
但让我们回去看这段经文，因为有些人看这段经文，包括被提论者，他们说，你知道吗？ But let’s go back and look at the passage because some people look at this passage, including Rapturists, and say, You know what?
这还没有发生；这一定是指第二次来临。 This has not happened yet; this has got to be the second coming.
明白吗？ Okay?
现在，在这一点上，他们与教会意见相左。 Now, in that, they’re disagreeing with the Church.
在教会的礼仪中，如果你查看但以理书第七章13和14节，找出 它在弥撒读经中的位置，你会发现它是与基督第一次降临相连的。 In the Church's liturgy, if you look up Daniel chapter 7, verses 13 and 14, and find out where in the Mass readings that is, it is connected with Christ's first Advent.
这发生在第一次降临时。 This occurred in the first Advent.
现在，我们怎么知道这一点？ Now, how do we know that?
让我们来看看。 Let’s look at it.
首先，谁是参与者？ First of all, who are the players?
主要有两个人，对吧？ There are two people mainly, right?
有亘古常在者，那会是谁？ There’s the Ancient of Days, who would be who?
神。 God.
还有人子，那会是谁？ And there’s the Son of Man, who would be?
弥赛亚，基督。 The Messiah, Christ.
事实上，耶稣在马太福音第26章说，我就是人子。 In fact, Jesus in Matthew chapter 26 says, I am the Son of Man.
他引用了这段经文，这个确切的词语，用在自己身上说，我就是人子。 He takes this exact passage, this exact phrase, for Himself and says, I am the Son of Man.
现在，这里发生了什么？ Now, what’s going on here?
人子正在进行一次旅程，要去某个地方。 The Son of Man is making a trip and coming somewhere.
如果你面前有这段经文，他要去见谁？ If you’ve got the passage in front of you, who is he going to?
他要去见亘古常在者。 He’s going to the Ancient of Days.
这就是被提论者没有看到的地方；他们说他要来到我们这里。 And here’s where the Rapturists don’t look at the passage; they say he’s coming to us.
这不是经文所说的。 That’s not what the passage says.
经文说他要去见亘古常在者。 The passage says he’s coming to the Ancient of Days.
这发生在升天时；这发生在第一次降临时。 This occurred at the Ascension; this happened at the first Advent.
经文很清楚地说他要去见亘古常在者，要被引到他面前。 It’s very clear in the passage that he’s going to the Ancient of Days and he’s going to be presented before Him.
所以，这段经文，这个预言，发生在第一次降临期间。 So, this passage, this prediction, happened during the first Advent.
那么它在哪里发生？ And where did it happen?
主要是在天上。 Primarily in heaven.
但耶稣在我刚才提到的马太福音的经文中给了我们一些其他细节。 But Jesus gives us some other details about this in the Matthew passage that I just mentioned before.
马太福音第26章说，耶稣告诉我们，第26章64节：我告 诉你们，现在他正在对那些审判他并要定他死罪的人说话。 Matthew chapter 26 says, Jesus tells us, chapter 26, verse 64: I tell you, now he’s talking to the people that are judging him and condemning him to death.
他们正在进行判他死刑的过程。 They are right in the process of condemning him to death.
他说，后来你们要看见人子，坐在那权能者的右边。 He says, I tell you hereafter that you will see the Son of Man seated at the right hand of power.
谁的右边？ Whose right hand?
亘古常在者。 The Ancient of Days.
他在暗指但以理书的这段经文，你们要看见他驾着天上的云降临。 He’s alluding to this Daniel passage, and you will see him coming on the clouds of heaven.
所以，耶稣在受审的过程中，提到了这个关于兽的战略异象，他说，你们，你们 这些要定我死罪的人，将要看见我坐在亘古常在者旁边，并要看见我驾云降临。 So, Jesus, in the very midst of his trial, refers back to this vision of the battle strategy of the beast, and he says, You, you that are condemning me to death, you will see me seated by the Ancient of Days, and you will see me coming on the clouds.
现在，驾云是什么意思？ Now, on the clouds means what?
基本规则？ Ground rule?
荣耀。 Glory.
作为审判者，他将在荣耀中来审判。 As judge, he will come as a judge in glory.
所以，耶稣对公会说的是，你们以为你们在判我死刑，也许是 的，但最后的审判将要来到，你们将在有生之年看到这一切。 So, what Jesus is saying to the Sanhedrin is, You think that you are judging me to death, and you may be, but the final judgment will come, and you will see it in your lifetime.
我要审判你们；我要在荣耀的云中降临，这将是你们永远不会忘记的审判。 I will judge you; I will come in the clouds of glory, and it will be a judgment you will never forget.
现在，我们如何把这一切联系起来？ Now, how do we put all this together?
让我们回到其中一个基本规则。 Let’s go back to one of the ground rules.
当神说他要来施行审判时，我们真的能看见他在那里吗？ When God says that he’s going to come in judgment, do we actually see him there?
不总是能看见，对吧？ Not always, right?
有时当埃及被告知神要来审判时，实际出现的是亚述军队。 Sometimes when Egypt is told that God is going to come and judge, what really shows up is the Assyrian army.
有时当伯沙撒被告知巴比伦将受神的审判时，实际出现的是玛代波斯军队。 Sometimes when Belshazzar is told that Babylon is going to be judged by God, what really shows up is the Medo-Persian army.
明白吗？ Okay?
当耶稣告诉公会在这一代中你们将看见我作为审判者来临时，出现的是罗马军队。 And when Jesus tells the Sanhedrin that within this generation you will see me coming as your judge, what shows up is the Roman army.
罗马军队来了，在但以理500年前预言将持续三年 半的犹太-罗马战争结束时，对公会执行了审判。 The Roman army came and did the judgment on the Sanhedrin at the end of the Jewish-Roman War that Daniel predicted 500 years before would last for three and a half years.
这是他说的。 This is what he says.
这是耶稣在路加福音第19章41到44节说的话。他说：日子将到，你 的仇敌必筑起土垒，周围环绕你，并要拆毁你，不留一块石头在石头上。 This is Jesus speaking in Luke chapter 19, verses 41 to 44. He says, For the day shall come upon you when your enemies will cast up a bank about you and surround you, and they will not leave one stone upon another in you.
这一切在公元70年都字面上应验了。整个城市没有一块石 头留在另一块石头上；他们把它犁成了田地，撒上了盐。 That all was literally fulfilled in 70 AD. Not one stone in the entire city was left on top of another; they plowed it over as a field and filled it with salt.
但耶稣接着说，这就是将要发生这事的原因：因为你不知道眷顾你的时候。 But then Jesus goes on, because this is why it’s going to happen: Because you did not know the day of your visitation.
你们不接受我。 You didn’t accept me.
兽的战略是让人拒绝弥赛亚，对于那些不拒绝弥赛亚的人，就试图把他们从地上抹去。 The battle strategy of the beast was to get people to reject the Messiah, and those that did not reject the Messiah, to try to wipe them off the face of the map.
但这没有成功。 But it didn’t work.
现在，让我们回到其中一个基本规则——第三条基本规则。 Now, let’s go back to one of the ground rules—ground rule number three.
这个事件已经应验了；不应该与第二次降临混淆。 This event has already been fulfilled; it should not be confused with the Second Coming.
但以理不是在预言第二次降临；他说的是人子来到亘古常在者面前的时候。 Daniel is not predicting the Second Coming; he’s talking about when the Son of Man comes to the Ancient of Days.
然而，就像所有旧约和新约的事件一样，当某事发生时，这个事件 本身可以是最后末世的预表，就是基督将要回来审判全地的时候。 However, as with all Old Testament and New Testament events, when something happens, that event in and of itself can be a prediction of the final eschaton, when Christ will come back and will judge the whole entire earth.
明白吗？ Okay?
现在，我们还要看最后一个异象，我们还有大约十分钟时间，所以我们要快速看完。 Now, there’s one more vision we want to look at, and we’ve got about ten minutes to do it, so we’re going to do it real quick.
我们要看的这个异象可能是整个旧约中最难理解的段落。 We’re going to look at this vision, which is probably the most difficult passage in the entire Old Testament.
我们要试着在十分钟内完成。 We’re going to try to do it in ten minutes.
我简直不敢相信我们要这样做，但就是这样：我们有公羊和山羊的战略异象。 I can’t believe we’re going to do this, but it’s this: we’ve got the vision strategy of the goat and the ram.
我们要跳过那个；这是关于神子民的战略异象。 We’re going to skip over that one; it’s the visions of the battle strategy of God’s people.
明白吗？ Okay?
我们知道兽的战略是什么。 We know what the battle strategy of the beast is.
国度正在建立；石头已经落下击打那像。 The kingdom’s being established; the stone has come down and hit the statue.
他们要试图把弥赛亚的国度从地上抹去。 And they are going to try to wipe the Messianic Kingdom off the face of the earth.
那么，神子民的战略异象是什么？ So, what is the vision of the battle strategy of God's people?
神的子民应该做什么？ What are God's people supposed to do about it?
好，这是写在公元前550年，那么神的子民在公元前550年应 该做什么？他们应该做什么来帮助神建立这个弥赛亚国度的计划？ Well, this is being written in 550 AD, so what are God's people supposed to do in 550 AD? What are they supposed to do to help God's plan for how this Messianic Kingdom is going to be established?
我们要看但以理书第9章；那里有这个异象。 We’re going to look in Daniel chapter 9; that’s where the vision is.
这是一个非常复杂的异象。 It’s a very complicated vision.
我们不会处理每个细节，但让我告诉你这个异象的要点是什么。 We’re not going to deal with every little tit and tat of it, but let me tell you what this vision boils down to.
简而言之：如果你建造它，他就会来。 The long and the short of it: If you build it, he will come.
这会是个好电影题材，不是吗？ That’d make a good movie, wouldn’t it?
如果你建造它，他就会来。 If you build it, he will come.
这就是子民的战略。 That’s the battle strategy of the people.
神的子民建造圣殿，弥赛亚就会来。 God’s people build the temple, and the Messiah will come.
但这异象还有第二部分：他们不会从此过着幸福的生活。 But then there’s another second part to the vision: they’re not going to live happily ever after.
如果你建造它——如果你建造圣殿——记住，圣殿已成废墟；巴比伦摧毁了它。 If you build it—if you build the temple—remember, the temple is in ruins; Babylon destroyed it.
而但以理在巴比伦被告知，如果你能让犹太人回到耶路 撒冷并重建那圣殿，当圣殿重建时，弥赛亚就会来。 And Daniel's being told way over in Babylon, If you can get the Jewish people back to Jerusalem and they rebuild that temple, when that temple is rebuilt, the Messiah will come.
你建造它，他就会来。 You build it, he’ll come.
但结果不会像你想的那样。 But it’s not going to turn out the way you think.
将要发生的是弥赛亚要被剪除，圣殿要被毁坏，结局不会是幸福美满的。 What’s going to happen is the Messiah is going to be cut off, the temple’s going to be destroyed, and it’s not going to end up happily ever after.
这就是这个异象的信息。 That’s the message of this vision.
现在，这个异象中有很多内容，我很抱歉要这样对你们说，但 你们得逐点去看这本书，因为内容太多了，无法全部讲完。 Now, there are a lot of things in this vision, and I hate to keep doing this to you, but point by point, you’re going to have to go to the book because there’s just too much to cover in it all.
但基本上，这就是这异象所说的。 But basically, that is what the vision says.
现在，被提论者是如何处理它的？ Now, how do the Rapturists deal with it?
让我告诉你们他们是怎么做的。 Let me tell you what they do.
他们在第25节和第26节之间的句子中间，插入了他们的2000年间隔。 They take, and in the middle of a sentence between verse 25 and 26, they put their 2000-year hiatus in there.
这就是他们放置他们那僭妄括号的地方。 That’s where they put their presumptuous parenthesis.
对他们来说，这异象是这样说的：你建造圣殿，弥赛亚会来 ，弥赛亚被剪除，2000年过去，然后圣殿将被毁坏。 For them, here’s what the vision says: you build the temple, the Messiah will come, the Messiah will be cut off, 2000 years happen, then the temple is going to be destroyed.
这就是为什么他们相信圣殿必须重建，因为他们说第26节仍在将来。 That’s why they believe that the temple has to be rebuilt, because they are saying that verse 26 is still in the future.
说圣殿被毁坏这事仍在将来；还没有发生。 That when the temple is destroyed, that’s still in the future; it hasn’t even happened yet.
明白吗？ Okay?
不过，理解这异象最简单的方式是，但以理想知道他应该采取什么策略。 The simplest way to take the vision, though, is that Daniel wants to know what his strategy is supposed to be.
他在等待弥赛亚的国度。 He’s waiting for the Messianic Kingdom.
将要有四个国度；他知道这还要很长时间。 There are going to be four kingdoms; he knows it’s going to be a long way off.
我是说，巴比伦在那时看起来是不可战胜的，而且还要经过玛代波 斯，然后是希腊，然后是这个可怕的罗马帝国，弥赛亚才会来。 I mean, Babylon seems unconquerable at that point, and you still have to have the Medo-Persian, and then you still have to have the Greek, and then you still have to have this terrible Roman Empire before the Messiah comes.
所以，但以理被告知，你的策略是：你建造圣殿， 弥赛亚会来，弥赛亚会被剪除，圣殿会被毁坏。 So, Daniel’s told, Your strategy: you build the temple, the Messiah will come, the Messiah will be cut off, and the temple will be destroyed.
在经文中没有理由在建造圣殿和毁坏同一座圣殿之间插入2000年的间隔。 There is no reason in the passage to put a 2000-year hiatus in between the building of the temple and the destruction of what in the passage is the same temple.
但被提论者说的是另一座还没有建造的圣殿。 But what the Rapturists say is a whole other temple that hasn’t even been built yet.
你们都跟上了吗？ Are you all following me?
所以，理解这段经文最简单的方式就是按它所说的。 So, the simplest way to take the passage is what it says.
现在，让我们快速看看这段经文：为你的百姓和你的圣城，已经定了七十个七。 Now, let’s just look at the passage real quickly: Seventy weeks or seasons are decreed concerning your people and your holy city.
在这个时间框架内会发生这些事：当你建造它，弥赛亚来临，弥赛亚被 剪除，圣殿被毁坏：我们要止住过犯，要使罪恶终止，要赎尽罪孽。 And here’s what’s going to happen in this timeframe of when you build it, the Messiah comes, the Messiah is cut off, and the temple is destroyed: We’re going to finish transgression, we’re going to put an end to sin, we’re going to atone for iniquity.
我们要引进永义，要封住异象和预言，要膏至圣者。 We’re going to bring in everlasting righteousness, we’re going to seal both vision and prophet, and we’re going to anoint the most holy.
现在让我问你们，看看我们刚读的这段经文：这是什么时候发生的？ Now let me ask you, just look at that passage that we just read: when did that happen?
或者说，这发生了吗？ Or did it happen?
罪孽已经被赎尽了吗？ Has iniquity been atoned for?
我希望你们说是的。 I hope you say yes.
过犯止住了吗？ Has transgression been finished?
根据希伯来书，已经止住了。 According to Hebrews, it has been.
永义已经引进了吗？ Has everlasting righteousness been brought in?
我希望你们对这些都说是。 I hope you say yes to all those things.
如果你说不是，那你就是个被提论者。 If you say no, then you’re a Rapturist.
被提论者必须说不是，说这些都还没有发生，因为他们必须有他们的2000年间隔。 The Rapturist has to say no, that none of that stuff has occurred yet because they have to have their hiatus of 2000 years.
他们说这些都不会发生，直到那新圣殿建成，而这预 言并没有谈到重建；它只是突然出现然后被毁坏。 They say that none of this is going to happen until that new temple, which this prophecy doesn’t talk about the rebuilding; it’s just all of a sudden there to be destroyed.
他们说那时过犯才会止住；那时永义才会实现。 That’s when transgressions are finished; that’s when everlasting righteousness has been fulfilled.
这直接与新约和教会所说的一切相对立。 That stands in direct opposition to everything that the New Testament and the Church have ever said.
所以，这整个预言是关于第一次降临和从那时到公 元70年所发生的事件。让我给你们一个例子。 And so, this entire prophecy is about the first Advent and the events that flowed from that into 70 AD. Let me just give you an example.
特土良写道，特土良某种程度上是被提论者的最爱，因为他最终在一 些其他问题上与教会意见相左，但让我们看看他对这段经文怎么说： 当基督诞生的那天，永义就显明了，至圣者就受膏了，就是基督。 Tertullian wrote, and Tertullian is sort of a favorite with Rapturists because he ended up disagreeing with the Church about some other issues, but let’s see what he said about this passage: The day when Christ was born, eternal righteousness was revealed, and the saint of saints was anointed, namely Christ.
异象和预言就封住了，那些罪借着信基督的名就得赦免，这赦免给予所有信他的人。 And the vision and prophecy were sealed, and those sins were remitted which are allowed through faith in Christ's name to all who believe him.
因为预言因他的降临而应验，所以异象被印证封住了，这被称为预言是因为 基督自己就是众先知的印证，他成就了先知们以前所宣告关于他的一切。 It was because the prophecy was fulfilled by his Advent that the vision was confirmed by a seal, and it was called a prophecy because Christ himself is the seal of all the prophets, fulfilling as he did all that the prophets had previously declared concerning him.
好的，我们很快地看完了最后的异象，但我想你们已经明白了。 Okay, we went through that last vision real quickly, but I think you’ve got the idea.
但以理预言的是弥赛亚的国度将要来临。 What Daniel is predicting is that the Messianic Kingdom will come.
他告诉我们什么时候会发生；他告诉我们谁将掌权。 He tells us when it’s going to happen; he tells us who’s going to be reigning.
他甚至给我们那时在位的凯撒的细节，他告诉我们关于圣殿被毁的事件。 He even gives us details about the Caesar that’s in charge at that time, and he tells us about the events of the destruction of the temple.
这不仅仅是基督教的观点。 This is not only a Christian view.
让我给你们读一个完全非基督教的犹太人对这些事件的解释。 Let me read to you a totally non-Christian Jewish interpretation of these events.
约瑟夫是一位与韦斯帕先作战并失败的将军。 Josephus was a general who fought against Vespasian and lost.
这是他写的：我们的民族在安提阿古·伊皮法尼斯统治 下受苦，而但以理在很多年前就写下了将要发生的事。 This is what he wrote: Our nation suffered under Antiochus Epiphanes, and in many years in advance, Daniel wrote what was to take place.
那是我们没有看的一些异象。 That’s some of the visions we didn’t look at.
他同样也写到罗马帝国，以及耶路撒冷将被罗马人荒凉。 In the same manner, he also wrote about the empire of the Romans and that Jerusalem would be desolated by the Romans.
这是教会历史上大部分时间对这些异象的标准解释。 This is the standard view of these visions for most of the Church's history.
撒迦利亚现在采用了同样的大纲，他谈到他称之为主的日子的事。 Zechariah now picks up this same outline, and he talks about something that he calls the Day of the Lord.
撒迦利亚书中的主的日子符合这个关于神子民战略的异象。 The Day of the Lord in Zechariah fits into this vision of the battle strategy of God's people.
这是70年的时间，从弥赛亚诞生到圣殿被毁的70年期间。 It’s the 70-year time, 70-year period from the birth of the Messiah to the destruction of the temple.
这被称为一个七——但以理的最后一个七。 It’s called one week—the last week of Daniel.
现在，但以理的这个七，早期教会大多数人相信，是七个十年的时期。 Now, that week of Daniel, most of the early Church believed, was that seven-decade period of time.
优西比乌明确指出，早期教会的主流观点认为，我们刚刚讲 完的这个异象中提到的但以理的最后一个七是七个十年。 Eusebius makes it very clear that the majority opinion in the early Church was that the last week of Daniel, spoken of in this vision we just finished with, is seven decades.
这是被提论者的做法：他们拿这七个时期。 Here’s what the Rapturists do: they take those seven periods of time.
我们没有被告知这些是什么时期，虽然修订标准译 本称它们为年；这不在原文中；不在希伯来文中。 We’re not told what periods of time they are, although the RSV calls them years; that’s not in the original; it’s not in the Hebrew.
他们把这些当作七年。 They take those as seven years.
他们在那里加入括号，那七年变成了什么？ They put the parentheses in there, and those seven years become what?
七年大灾难。 The seven-year Great Tribulation.
首先，把它称为七年而不是七个十年，他们就是在反对早期教会大多数人的信念。 Now, in that, first of all, in calling it the seven years instead of seven decades, they’re standing in opposition to what most of the early Church believed.
早期教会大多数人相信是七个十年。 Most of the early Church believed it was seven decades.
其次，他们在建造圣殿和毁坏圣殿之间插入2000年的括号，为的是把那七年推到将来。 Second of all, they put that 2000-year parenthesis in between the building of the temple and the destruction of the temple in order to get that seven years into the future.
我认为这两点他们都无法证明。 I don’t think either of those things they can justify.
但让我告诉你们一个坏消息，如果你是被提论者：这是圣经中唯一提到七年的地方。 But let me tell you the bad news if you’re a Rapturist: that’s the only place the seven years are in the Bible.
如果他们在这个异象中找不到这七年，而早期教会也不相信有这七年—— 他们说是70年——如果他们在那里找不到这七年，他们就没有依据。 If they don’t have the seven years in this vision, which the early Church didn’t believe they did—they said it was 70—if they don’t have those seven years there, they don’t have it.
他们谈论七年灾难，而这是唯一提到它的地方。 They talk about a seven-year tribulation, and that’s the only place that is mentioned.
这七年在其他地方都找不到。 Those seven years are nowhere else.
让我再提一件事。 Let me just mention one other thing.
既然我们在听但以理书，但以理书第12章2和3节谈到复活。 As long as we’re hearing Daniel, Daniel chapter 12, verses 2 and 3 talks about a resurrection.
被提论者声称这复活必须在世界末日，因为这是复活。 That resurrection, the Rapturists claim, has to be at the end of the world because it’s a resurrection.
但我们知道复活有时是什么？ But we know that resurrections sometimes are what?
基本规则7：有时复活是属灵的更新，这就是但以理书第12章所说的。 Ground rule 7: sometimes resurrections are a spiritual renewal, and that’s what Daniel chapter 12 is talking about.
我只是说如果你读到那里时想，天哪，这是从哪里来的？ I’m just saying that if you’re reading through that and you go, Golly, where did that come from?
那是在犹大·马加比时期发生的属灵更新，现在仍在每个犹太会堂庆祝，是什么节日？ that’s the spiritual renewal that happened under Judas Maccabeus, which is still celebrated in every Jewish synagogue as what festival?
光明节。 Hanukkah.
没错；那是一个非常重要的时期。 That’s right; it was a very important time.
但以理书第4章中但以理还提到另一件事：但以 理说，要封闭这书，直到末时，知识就必增长。 One other thing that Daniel mentions in Daniel chapter 4: Daniel said, Seal up the book until the time of the end, and then knowledge will increase.
你会听到被提论者说一些愚蠢的小事，说这是在谈论 我们生活中知识的增长，说这是在谈论计算机革命。 You hear silly little things that Rapturists sometimes say, that this is talking about the knowledge that is increasing in our life, that it’s talking about the computer revolution.
这不是但以理所说的。 That’s not what Daniel’s talking about.
但以理，他的整本书都是关于国度的奥秘，到最后 他感到沮丧，因为他仍然不明白他所写的一切。 Daniel, his whole book is about the mystery of the kingdom, and he’s frustrated by the end of it because he still doesn’t understand what all he’s laid out.
有时我们很难理解他在说什么，但从他的角度来看，他不 知道弥赛亚将要来，将被杀，并建立一个属灵的国度。 It’s sometimes hard for us to look at it and figure out what he’s saying, but from his perspective, he didn’t know that the Messiah was going to come and be killed and set up a spiritual kingdom.
他仍在寻找一个物质的国度。 He was still looking for a physical kingdom.
但神说，不要担心；把这书封起来。 But God says, Don’t worry about it; seal the book up.
到末时，知识就必增长。 At the time of the end, knowledge will increase.
关于什么的知识？ Knowledge about what?
关于国度的知识。 Knowledge about the kingdom.
这才是但以理关心的；他不关心计算机。 That’s what Daniel cares about; he doesn’t care about computers.
将要增长的知识是关于国度奥秘的知识，这正是耶稣所说的。 The knowledge that’s going to increase is the knowledge about the mystery of the kingdom, and this is exactly what Jesus said.
你记得耶稣说过这话吗？ Do you remember Jesus saying this?
他说，众先知切望看见你们所看见的。 He said, The prophets longed to see what you see.
先知们没有看见而门徒看见的是什么？ What did the prophets not see that the disciples saw?
国度的奥秘——这是一个属灵的国度，弥赛亚是一 位服事人的君王，犹太人和外邦人要同桌吃饭。 The mystery of the kingdom—the fact that it was a spiritual kingdom, the fact that the Messiah was a serving king, the fact that Jew and Gentile would eat at the same table.
这是国度的关键：犹太人和外邦人要同桌吃饭。 That is the key to the kingdom: the Jew and Gentile would eat at the same table.
在耶稣之前他们从未这样做过。 They never did before Jesus.
犹太人不与外邦人同吃，但保罗来了说不再分犹太 人和外邦人；不再分为奴的和自主的，或男或女。 Jews didn’t eat with Gentiles, but Paul came along and said there is no longer Jew and Gentile; there is no longer slave and free, man and woman.
这些区别现在都不重要了。 Those distinctions are unimportant now.
什么才是重要的？ What’s the important one?
你是在国度里还是在国度外？ Are you in the kingdom or are you out of the kingdom?
如果你在国度里——这国度是在罗马帝国时期建立的—— 如果你在国度里，你就会与国度里所有其他的人同吃。 And if you’re in the kingdom—and that was set up during the Roman Empire—if you’re in the kingdom, you will eat with all the other people in the kingdom.
我们将在5点钟这样做。 We’re going to do that at 5 o’clock.
我们今晚5点要在国度里吃饭。 We’re going to eat in the kingdom at 5 o’clock tonight.
帕斯卡是一位著名的数学家；他很好地总结了但以理书。 Pascal was a famous mathematician; he summed up Daniel very well.
他说，用这么多方式预言同一件事，必须是大胆的。 He said, One must be bold to predict the same thing in so many ways.
四个拜偶像的君主政体、犹大国的终结和七十个 七必须同时发生，而这一切都在圣殿被毁之前。 It was necessary that the four idolatrous monarchies, the end of the kingdom of Judah, and the 70 weeks should happen at the same time, and all this before the temple was destroyed.
这时间由犹太人的状况、外邦人的状况、圣殿的状况、年数所预言，基 督将在最后一个七被杀——但以理的第七十个七，那七十年的时期。 The time foretold by the state of the Jewish people, by the state of the heathen, by the state of the temple, by the number of years, Christ will be killed in the last week—the 70th week of Daniel, that 70-year period.
外邦人应当被带到对神的认识，就是犹太人所敬拜的神，那些 爱他的人应当从仇敌手中被拯救出来，充满对他的敬畏和爱。 The heathen should be brought to the knowledge of God, the God worshipped by the Jews, that those who loved Him should be delivered from their enemies and filled with all His fear and His love.
这是在耶稣诞生前500年发生的。 And it happened 500 years before Jesus' birth.
但以理预言了圣殿的重建、弥赛亚的来临、弥赛亚被剪除 ，是的，还有圣殿的毁坏，这一切都按他所说的发生了。 Daniel predicted the rebuilding of the temple, the coming of the Messiah, the cutting off of the Messiah, and yes, the destruction of the temple, and it all happened the way he said.