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但以理书生命读经 · 第14篇

得胜之但以理的异象（三）

The Visions of the Overcoming Daniel (3)
1关于七十个七的异象读经：但以理书九章。但以理九章二十四至二十七节是整卷但以理书最宝贵的一段。这几节所题到的七十个七，乃是明白圣经豫言的钥匙。在本篇信息中，我们要来看这七十个七的异象。
1The Vision Concerning the Seventy Weeks Scripture Reading: Dan. 9 Daniel 9:24-27 is the most precious portion in the entire book of Daniel. The seventy weeks mentioned in these verses are the key to understanding the prophecies of the Bible. In this message we will consider the vision of the seventy weeks
壹 见异象之年
I. THE YEAR OF THE VISION
2见这异象之年是在玛代人后裔亚哈随鲁（拉四6，斯一1～2）的儿子大利乌元年（约在主前五三八年）。（但九1～2上。）
2The year of this vision was the first year of Darius (about 538 B.C.), son of Ahasuerus (Ezra 4:6; Esth. 1:1-2), a Median descendant (Dan. 9:1-2a
贰 见异象之原因
II. THE CAUSE OF THE VISION
3九章二节下半描述见异象之原因：『我但以理从经书上得知耶和华的话临到申言者耶利米，论耶路撒冷荒凉满足的年数，是七十年。』耶和华对耶利米的话，记载在耶利米二十五章十一至十二节，二十九章十至十四节。
3The cause of the vision is described in 9:2b. "I, Daniel, understood by means of the Scriptures the number of the years, which came as the word of Jehovah to Jeremiah the prophet, for the completion of the desolations of Jerusalem, that is, seventy years." The word of Jehovah to Jeremiah is found in Jeremiah 25:11-12; 29:10-14
参 得异象之路
III. THE WAY TO OBTAIN THE VISION
4在但以理九章三至二十三节，我们看见得这异象之路－但以理在祷告中迫切的寻求主神，并且禁食祈求。一承认自己的罪，并神子民的罪但以理在祷告中，承认他自己的罪，并以色列的君王、首领、和列祖、以及以色列众人的罪。（3～15，20上。）
4In Daniel 9:3-23 we see the way to obtain this vision— Daniel's desperate seeking of the Lord God in prayer and supplications with fasting. A. Confessing His Sins and the Sins of the People In his prayer Daniel confessed his own sins and the sins of the kings, the chief men, and the fathers of Israel, and of all the people of Israel (vv. 3-15, 20a
二 为神在地上的权益祈求
B. Supplicating for God'sIn te rest son Earth
5在他的祷告中，但以理也为圣城耶路撒冷、神的圣山、神的圣民祈求。（16～17，19下，20下。）这就是说，他为神在地上一切的权益祈求，不是为自己的利益祈求。
5In his prayer Daniel also supplicated for the holy city of Jerusalem, the holy mountain of God, and the holy people of God (vv. 16-17, 19b, 20b). This means that he supplicated for all the interests of God on the earth, not for his own interest
三 求主赦免他们
C. Asking the Lord to Forgive Them
6不仅如此，但以理求主赦免他们，不是根据他们自己的义，乃是根据神的大怜悯。（18～19上。）
6Furthermore, Daniel asked the Lord to forgive them, not based upon their righteousness but based upon God's great compassion (vv. 18-19a).
四 神对但以理祷告祈求的答应
D. God's Answer to Daniel'sPray er and Supplication
7二十一至二十三节说到神对但以理祷告祈求的答应。神的答应就是加百列说到神所吩咐的七十个七。
7In verses 21 through 23 we have God's answer to Daniel'spray er and supplication. God's answer was Gabriel's relating of the seventy weeks commanded by God
8但以理迫切祷告，求神恢复圣地，差祂的子民归回，并重建圣城。（15～19。）但神对他的答应，乃是藉著天使加百列给他关于七十个七的报告。（20～27。）这个答应超过但以理所求的。
8In his desperate prayer, Daniel requested that God recover the holy land, send His people back, and rebuild the holy city (vv. 15-19). But God answered him by giving him the report through the angel Gabriel of the seventy weeks (vv. 20-27). This answer exceeded what Daniel requested
肆 异象之内容
IV. THE CONTENTS OF THE VISION
9二十四至二十七节说到异象的内容。内容乃是七十个七。
9Verses 24 through 27 are the contents of the vision. The contents are the seventy weeks
一 神所截定的定命
A. The Destiny Apportioned by God
10七十个七乃是神为祂子民并为祂圣城所截定的定命。（24上。）
10The seventy weeks are the destiny apportioned by God for His people and for His holy city (v. 24a
二 目的
B. The Purpose
11七十个七的目的，是要终止过犯，了结罪恶，赎尽罪孽，带进永远的义，封住异象和豫言，并膏至圣之处。（24下。）今天在旧造里人的政权之下，过犯、罪恶和罪孽到处盛行。当基督在所截定的时候，来砸碎人类政权时，过犯就要终止，罪恶要了结，罪孽要赎尽。然后永远的义要被带进来。要来的国度时代乃是神圣之义的时代；在新天新地里，要有永远的义。（彼后三13。）但以理九章二十四节下半也说到封住异象和豫言。异象和豫言要被封住，因为一切都成就了，应验了。所以不需要异象或豫言。国度时代里有君王和祭司，却没有申言者。
11The purpose of the seventy weeks is to close the transgression, to make an end of sins, to make propitiation for iniquity, to bring in the righteousness of the ages, to seal up vision and prophet, and to anoint the holy of holies (v. 24b). Today in the old creation under human government, transgression, sins, and iniquity are prevailing. When Christ comes to crush human government, at the time appointed, the transgression will be closed, sins will be ended, and iniquity will be propitiated. Then the righteousness of the ages will be brought in. The expression of the ages is a Hebrew idiom which means "eternity" or "eternal." Hence, the righteousness of the ages is an eternal righteousness. The coming kingdom age will be an age of divine righteousness, and in the new heaven and new earth, there will be eternal righteousness (2 Pet. 3:13). Daniel 9:24ba lso speaks of the sealing up of vision and prophet. The vision and prophet will be sealed because everything will be fulfilled. There will, therefore, be no need of visions or prophets. In the kingdom age, there will be kings and priests but no prophets
12七十个七最后一方面的目的，是要膏至圣之处。在但以理祷告的时候，至圣所受到污染、玷污并破坏；但当截定的时候来到，至圣所要有正确的膏抹。这就是说，对神的事奉要得著恢复。这是何等的祝福！
12The last aspect of the purpose of the seventy weeks is to anoint the holy of holies. At the time of Daniel'spray er, the holy of holies was contaminated, defiled, and devastated. But when the apportioned time comes, the holy of holies will be properly anointed. This means that the service to God will be recovered. What a blessing!
三七十 个七
C. The Seventy Weeks
13但以理九章二十四至二十七节说到七十个七。七十个七分为三部分，每个七的长度是七年，不是七日。
13Daniel 9:24-27 tells us of the seventy weeks. The seventy weeks are divided into three parts, with each week being seven years, not seven days, in length
１ 头七个七的四十九年
1. The Seven Weeks of Forty-nine Years
14首先，头七个七的四十九年，从出令重新修造耶路撒冷，到修造完成。（25。）
14First, seven weeks of forty-nine years were apportioned from the issuing of the decree to restore and rebuild Jerusalem to the completion of the rebuilding (v. 25
２ 六十二个七的
2. The Sixty-two Weeks
四百三十四年
of Four Hundred Thirty-four Years
15第二，六十二个七的四百三十四年，从耶路撒冷修造完成，到弥赛亚被剪除。（25～26。）『弥赛亚必被剪除，一无所有，』（26，）这是指基督的钉十字架。弥赛亚被剪除－基督的钉十字架－乃是旧造连同旧造里人政权的了结，并且藉著基督的复活，使神的新造连同神永远的国作神在新造里神圣的行政，有新生的起头。因此，基督的十字架是神工作的中心与普及。关于弥赛亚被剪除的这句话，不是坏消息，乃是好消息。基督藉著祂在十字架上的死，了结了旧造；然后在祂的复活里，祂成了赐生命的灵，（林前十五45下，）使神所拣选的人有新生的起头，把他们作成新造。我们若看见这点，就会领悟但以理九章二十六节说到基督之死的话乃是喜信。
15Second, sixty-two weeks of four hundred thirty-four years were apportioned from the completion of the rebuilding of Jerusalem to the cutting off of the Messiah (vv. 25-26). "Messiah will be cut off and will have nothing" (v. 26). This refers to the crucifixion of Christ. The cutting off of Messiah— the crucifixion of Christ— was the termination of the old creation with the human government in the old creation and the germination through the resurrection of Christ of God's new creation with God's eternal kingdom as the divine administration in God's new creation. Thus, the cross of Christ is the centrality and universality of God's work. This word concerning Messiah's being cut off is not bad news but good news. Through His death on the cross, Christ terminated the old creation. Then in His resurrection He became the life-giving Spirit (1 Cor. 15:45b) to germinate those whom God has chosen and make them a new creation. If we see this, we will realize that the word in Daniel 9:26 about the death of Christ is good news
16二十六节的头一部分说到基督的死，其余的部分却说到另一件事。『必有一王的民来毁灭这城和圣所。』（26中。）这启示罗马帝国的太子提多，要带著他的军兵来毁灭这城和圣所，就是圣殿。主耶稣在马太二十四章二节也豫言到这个毁灭。这个毁灭发生在主后七十年。就如但以理九章二十六节下半接著所说，结局必有洪水，并一直的争战，荒凉的事已经定了。
16Whereas the first part of verse 26 speaks of the death of Christ, the remainder of this verse speaks of another matter. "The people of the prince who will come will destroy the city and the sanctuary" (v. 26b). This reveals that the prince of the Roman Empire, Titus, would come with his army to destroy the city and the sanctuary— the temple. The Lord Jesus also prophesied concerning this destruction in Matthew 24:2. This destruction took place in A.D. 70. As Daniel 9:26c goes on to say, the end of it would be with a flood, and even to the end there would be war. The desolations have been determined
３ 一个七的七年
3. The One Week of Seven Years
17最后，二十七节说到一个七的七年。这七年乃是为给敌基督与以色列人坚定盟约。在六十九个七和末七之间有一空档，已经持续将近二千年。在这空档里，在秘密和奥秘的一面，基督在祂的复活里建造召会，作祂的身体和新妇。并且在这空档里，以色列一直在受苦；他们失去了祖宗的家园，被分散到各地。然而，神并未忘记祂的子民以色列，祂不断向他们赐与某种程度的怜悯。至终那末了的七年就要来到。ａ敌基督要使祭祀和供献止息敌基督要与以色列人坚定盟约，应许要为著他们。他与他们所立的约乃是和平的协议。然而，在第七十个七之半，敌基督要改变心意，抵挡神，使祭祀和供献止息。（27中。）这就是大灾难（太二四21）的起头，这大灾难要持续三年半之久。在大灾难期间，忠信的犹太人和仍留在地上的基督徒都要受到敌基督的逼迫。
17Finally, in verse 27 we have the one week of seven years. This week will be for Antichrist to make a firm covenant with the people of Israel. Between the sixty - ninth week and the last week, there is a gap which has already lasted for nearly two thousand years. In this gap the church is being secretly and mysteriously built by Christ in His resurrection to be the Body of Christ and bride of Christ. Also, in this gap Israel has been suffering, having lost their fathers' homeland and having been scattered. Nevertheless, God has not forgotten His people Israel but continues to grant them some degree of mercy. Eventually, the last week of seven years will come. a. Antichrist Causing the Sacrifice and Oblation to Cease Antichrist will make a firm covenant with the people of Israel, promising to be for them. The covenant he makes with them will be a peace agreement. However, in the middle of the seventieth week, Antichrist will change his mind, fight against God, and cause the sacrifice and oblation to cease (v. 27b). This will be the beginning of the great tribulation (Matt. 24:21), which will last for three and a half years. During the great tribulation, both the faithful Jews and the Christians still on earth will suffer Antichrist's persecution.
ｂ敌基督要以那使圣地荒凉者的可憎之物代替祭祀和供献
b. Antichrist Replacing the Sacrifice and the Oblation with the Abominations of the Desolator
18敌基督使祭祀和供献止息之后，就以那使圣地荒凉者的可憎之物（敌基督的偶像－帖后二4）来代替。（但九27下。）那使圣地荒凉者就是敌基督自己。
18After he causes the sacrifice and the oblation to cease, Antichrist will replace them with the abominations (the idols of the Antichrist—2 Thes. 2:4) of the desolator (Dan. 9:27c). This desolator is Antichrist himself
ｃ完全的毁坏必倾倒在那使圣地荒凉者的身上
c. Complete Destruction Being Poured Out upon the Desolator
19至终，所定之完全的毁坏必倾倒在那使圣地荒凉者－敌基督－的身上。（27末。）
19Eventually, the complete destruction that has been determined will be poured out upon the desolator, Antichrist (v. 27d
20但以理所领受关于七十个七的话，不仅是个异象，也是个报告。但以理明白这七十个七，但因著我们接近这空档的末了，我相信我们比但以理更明白这事。我们将七十个七的异象联于神的经纶来研读，就会得帮助；知道我们自己在那里，该作怎样的人，以及今天该如何行。
20What Daniel received regarding the seventy weeks was not only a vision but also a report. Daniel understood the seventy weeks, but because we are near the end of the gap, I believe that we understand this matter even better than Daniel did. By studying the vision of seventy weeks in relation to God'secon o my, we will be helped to know where we are, what we should be, and what we should be doing today.