第七十週的聖約 摘自《律法與先知：舊約研究——紀念奧斯華•艾立斯》
施記敦 編輯，長老會和改革宗出版社，1974年，452-69頁
THE
COVENANT OF THE SEVENTIETH WEEK
from
The Law and the Prophets:
Old
Testament Studies in Honor of Oswald T. Allis. ed. by J.H.Skilton. [Nutley,
NJ]: Presbyterian and Reformed, 1974, pp. 452-469.
作者: 莫瑞底.科萊恩（MEREDITH
G. KLINE） 翻译: 唐興
40年代初，艾立斯（OT Allis）相继发表了两个重要的研究。在第一篇著作中，他向现代批判学对摩西五经的攻击施予当头棒；在第二篇著作中，他处理了一个困扰教会的问题（出自于非改革宗教派）。 1945年出版的《先知预言和教会》（Prophecy and the Church），和1943年所出版的《摩西五经》（The Five Books of Moses），都属技艺超凡的批判性著作。时代论（Dispensationalism）对当时保守的教会而言，没有产生很大的影响（一部分原因，肯定是艾立斯揭露了时代论的问题）。但是，当我们要解释旧约先知预言时，评估福音派这种错误的教导，是很重要的（与艾立斯当时的感受一样）。In quick succession
in the early forties, O. T. Allis published two major studies. In the first, he
took up the cudgels against the modern critical assault on the Pentateuch; in
the second, he dealt with a problem besetting the church from quite a different
quarter. Like The Five Books of Moses (1943), Prophecy and the Church (1945)
was a masterful critique. In part, surely, as a result of Allis's expose,
dispensationalism does not seem to be quite as influential a movement in
conservative churches as it was a generation or so ago. But the interpretation
of Old Testament prophecies involved in the assessment of this evangelical
heresy is as important and timely today as Allis found it to be then.
为感谢艾立斯博士的贡献，我愿针对他第二部分的发表，为但以理书第九章中的七十周（《和合》七十个七），提出一个研究（在时代主义论对未来的描述中，这段经文扮演着重要的角色）。此研究特别专注于但以理书九章27节中所提到的圣约。因为正确地理解此处的圣约，就会坚定地反对时代主义论奇特的「大灾难」观念（此观念与时代主义论是一体不可分的）。By way of tribute
to Dr. Allis I would turn to this second area of his publication interests,
offering a study of the seventy weeks prophecy in Daniel 9, a passage which
plays a dominant role in dispensationalism's futuristic charting. [1] Attention
will focus particularly on the covenant mentioned in Daniel 9:27, for a proper
understanding of this covenant speaks decisively against the peculiar concept
of the "Great Tribulation" which dispensationalism derives from this
verse and with which dispensationalism's identity is inseparably conjoined.
但以理書第九章的一致性
The
Unity of Daniel 9
解釋但以理書第九章，如果要得到滿意的結果，就必須牢記：但以理的禱告（1～19節）與加百列的預言（20～27節）有極密切的關係。If satisfactory
results are to be achieved in the interpretation of the seventy weeks of Daniel
9, we will have to keep in mind that there is the closest relationship between
Gabriel's prophecy (vss. 20-27) and Daniel's prayer (vss. 1-19).
現代高等批判學（modern higher
criticism）對但以理書第九章的和諧一體性，絕無統一的看法。許多人反對但以理書是主前第六世紀的著作，其中一部分人認為它是主前第二世紀的著作，並且，但以理的禱告是被間插在第九章的。然而，就算在這種層次內，也有許多人支持此禱告經文的權威性。In modern higher
criticism the unity of Daniel 9 is by no means unanimously acknowledged. Among
those who reject the sixth century provenance of the book as a whole in favor
of the theory of a second century origin, the prayer of Daniel often is
regarded as an interpolation in chapter 9. Even in these ranks, however, the
authenticity of the prayer is not without supporters.
鐘斯（B. J. Jones）最近對此作了考查，強調這種看法，把這段禱告視為本章原始的一部分。[2] 那些反對的看法，[3]最顯著之處，就是忽略了禱告的主題與加百列回答之間的關係。鐘斯相反地指出他的觀察，認為加百列對但以理祈求赦罪的禱告，確實提出了保證（第24節）。他也發現，在加百列的回應中，重複使用了但以理禱告的用詞，或用了發音相似的一些字。[4]他同時也注意到，這兩部分經文有某些共同的表達方式，是本書其他地方所沒有的。[5] In a recent survey of the matter, B. C. Jones
seeks to strengthen the case for viewing the prayer as an original part of the
chapter. [2] Of the several objections to this position [3] the most
significant is the alleged lack of correspondence between the subject of the
prayer and Gabriel's response. Jones counters this with the observation that
Gabriel does provide assurances (vs. 24) which answer to Daniel's plea for
forgiveness. Positive evidence of the unity of Daniel 9 is also found in the
way the response repeats or plays on the sound of various words in the prayer.
[4] It has been noted too that both parts of the chapter share certain
expressions not found elsewhere in the book. [5]
不幸的是，鐘斯最後還是認為，本章中兩部分經文仍然有不同的觀點。他解釋，這是一種刻意設計的方式，為要傳達一個確定的觀念：災難會發生在神所命定的時間；而但以理的禱告，對神而言，並沒有任何影響。[6]鐘斯如此嚴重地曲解經文的意義，是因為他接受了本書出於後期的關鍵寫作日期，以及相關七十週高峰的解釋，認為是主前二世紀猶太人所經歷的危機。若不按照這種馬加比式（Maccabean）的觀點，而以彌賽亞來解釋，就可以證明但以理書第九章，確實具有完整的主題和一致的觀點。這就是下文要說明的，並要向反對本章具整體性的批判，提出一個滿意的回答。Unfortunately,
Jones does grant after all that there is a difference in viewpoint in the two
parts of this chapter. He would explain this as an intentional device designed
to convey the deterministic idea that calamity happens at the decreed time, and
prayers, like Daniel's, make little difference to God. [6] This radical
distortion of the meaning of the episode is a consequence of Jones's acceptance
of the critical late dating of the book and the related interpretation of the
climax of the seventy weeks in terms of the crisis undergone by the Jews in the
second century B.C. If the messianic rather than Maccabean interpretation of
the seventy weeks is followed, unity of theme and consistency of viewpoint can
be demonstrated throughout Daniel 9, as we shall try to show below, and a
satisfactory reply thus provided for the main critical objection to the unity
of this chapter.
針對此事，必須說明一點：我們不能假設七十週預言的產生，是為了要澄清或解釋耶利米所預言的七十週——但以理是因為研究了耶利米的預言才禱告（但9：2f.）。基於這個錯誤的假設，許多人認為，但以理禱告是為了要祈求光照；但事實並非如此，耶利米的預言與但以理後面的預言並不相吻合，所以這必定是被植入此背景中的一種解釋。Apropos of this,
one point may be made at once: there is no justification for the assumption
that the seventy weeks prophecy was produced to clarify the meaning of or to
reinterpret Jeremiah's prophecy of the seventy years, study of which had led to
Daniel's prayer (Dan. 9:2 f.). On the basis of that false assumption it has
been argued that Daniel's prayer should be a petition for illumination and that
since it is not, it does not correspond to the following prophecy and must be
an interpolation in this context.
但以理的禱告，確實沒有表現出困惑，反倒有一種強烈感。耶利米預言，被擄七十年的末了，與巴比倫的傾倒（主前539）有密切的關係（耶二十五11ff.）。對如此清楚的語言，是沒有必要感到困惑的。我們可以理解但以理的危急意識，因為在巴比倫傾倒的那一年（主前539；參：但九1），自605年猶大國被擄以來，已經快有七十年了。那時，但以理本身也在那些被擄到巴比倫的人之中。[7] 但以理書九章2節以後的禱告，是要祈求神照著祂所命定的時間，實現耶利米的預言。很快地，實際的復興重建就開始了；預言在歷史上的應驗從沒有失敗過。我們對如此簡單的經文，沒有必要做出令人難堪的解釋。另外，根據加百列的使命（但九20ff.），其目的不是要解釋或重新解釋耶利米的預言，而是要向但以理保證，復興的應許將要實現。簡言之，遮蓋顯而易見的經文本意，就無法看到但以理的禱告與加百列的回應是相互吻合的。Daniel's prayer
does not, indeed, express perplexity, but importunity. There was no need for
perplexity over the plain words of Jeremiah that the end of Israel's seventy
years exile would be closely associated with the fall of Babylon (Jer. 25:11
ff.). Daniel's sense of urgency is understandable because within the year
Babylon had fallen (539 B.C.; cf. Dan. 9: 1), and it was close to a round
seventy years since the exile of Judah had begun in 605, Daniel himself having
been among those carried away to Babylon at that time. [7] The clear meaning of
Daniel 9:2 ff. is that Daniel prayed for the timely fulfillment of Jeremiah's
prophetic promise. And soon the restoration was actually under way; there was
no failure in the historical realization of the terms of the prophecy that
called for embarrassed reinterpretation of its simple sense. Moreover, it is
perfectly clear from the account of Gabriel's mission (Dan. 9:20 ff.) that his
purpose was not to interpret or reinterpret Jeremiah's prophecy but to assure
Daniel that the promise of restoration was about to be fulfilled. In short, it
is only by obscuring the obvious that one can fail to see that Daniel's prayer
and Gabriel's response suit each other very well.
但以理的禱告和其預言式的回應，有一個共同的焦點（也是充滿於整章中的主題）——就是耶和華與以色列人所立的聖約，特別是神要按照祂的信實，具體實現聖約的制裁（covenant sanctions）。這個中心主題，出現於但以理禱告的開場白中：他把臉面轉向神，稱祂為“守約”的主（第4節）。這不僅是但以理信心的基礎，也是他祈求的課題。他祈求神實現聖約的憐憫，如同祂實現聖約的咒詛。加百列的預言，回答了但以理的禱告，講到神會立刻證明祂自己，更新持守聖約的人，實現以前對摩西的應許，帶來被擄之後的復興（利二十六42ft.；申三十3ft.）。耶利米所重新頒布的特定條件，是實現這些應許的根據（耶二十九10）。然後，關於聖約未來發展的啟示，加百列的回答，超越了禱告者當時的地平線，揭露了七十週計劃的最終極目的—--聖約的看守者不僅要恢復，並且要成就聖約的秩序（正如祂藉著摩西賜給以色列人的）。The common focus of
the prayer and the prophetic response, the theme that pervades the entire
chapter, is Yahweh's covenant with Israel, particularly the actualization of
the covenant sanctions through the faithfulness of God. This central theme
emerges at once in the opening words of Daniel's prayer. Setting his face
toward God, he describes Him as the Lord who "keeps the covenant" (vs.
4). That is both the ground of Daniel's confidence and the subject of his plea.
His prayer is that God would bring to realization the mercies of His covenant,
as He had its curses. And the message of Gabriel's prophecy, answering to
Daniel's prayer, is that God would straightway prove himself anew the keeper of
the covenant, fulfilling the ancient Mosaic promise of restoration after exile
(Lev. 26:42 ft.; Deut. 30: 3 ft.) according to the specific terms of that
promise as it had been reissued by Jeremiah (Jer. 29: 10). Then in its
revelation of the future of the covenant, Gabriel's answer moves on beyond the
horizon of the prayer, disclosing that the ultimate purpose of the seventy
weeks program was that the divine covenant keeper should not merely restore but
consummate the covenant order He had given to Israel through Moses.
從事高等批判學和但以理書第九章的釋經，都應該珍惜和認識到：這種遍布在各處對聖約主題的專注，是一件重要的事。一方面，聖約的主題證明了本章是整體一致的。另一方面，它照亮了預言中相互連接的各種環節和細節；藉此，傳統以彌賽亞來解釋七十週的正確釋經原則，得以施展；並且向時代主義論的論述架構提出銳利的批判。Due recognition and
appreciation of this pervasive concentration on the theme of covenant
confirmation is important for both the higher criticism and the exegesis of
Daniel 9. On the one hand, this covenant theme evidences the integrity of the
chapter as a whole. On the other, it illuminates the interconnections of the
various strands and details in the prophecy, making it possible to carry
forward the basically sound exegesis of the traditional messianic
interpretation of the seventy weeks and to sharpen the critique of the
dispensational construction.
但以理的禱告中的聖約主題
The
Covenant Theme in Daniel's Prayer
解释但以理书第九章，如果要得到满意的结果，就必须牢记：但以理的祷告（1～19节）与加百列的预言（20～27节）有极密切的关系。
现代高等批判学（modern higher
criticism）对但以理书第九章的和谐一体性，绝无统一的看法。许多人反对但以理书是主前第六世纪的著作，其中一部分人认为它是主前第二世纪的著作，并且，但以理的祷告是被间插在第九章的。然而，就算在这种层次内，也有许多人支持此祷告经文的权威性。
钟斯（BJ Jones）最近对此作了考查，强调这种看法，把这段祷告视为本章原始的一部分。那些反对的看法， 最显著之处，就是忽略了祷告的主题与加百列回答之间的关系。钟斯相反地指出他的观察，认为加百列对但以理祈求赦罪的祷告，确实提出了保证（第24节）。他也发现，在加百列的回应中，重复使用了但以理祷告的用词，或用了发音相似的一些字。他同时也注意到，这两部分经文有某些共同的表达方式，是本书其他地方所没有的。
不幸的是，钟斯最后还是认为，本章中两部分经文仍然有不同的观点。他解释，这是一种刻意设计的方式，为要传达一个确定的观念：灾难会发生在神所命定的时间；而但以理的祷告，对神而言，并没有任何影响。钟斯如此严重地曲解经文的意义，是因为他接受了本书出于后期的关键写作日期，以及相关七十周高峰的解释，认为是主前二世纪犹太人所经历的危机。若不按照这种马加比式（Maccabean）的观点，而以弥赛亚来解释，就可以证明但以理书第九章，确实具有完整的主题和一致的观点。这就是下文要说明的，并要向反对本章具整体性的批判，提出一个满意的回答。
针对此事，必须说明一点：我们不能假设七十周预言的产生，是为了要澄清或解释耶利米所预言的七十周——但以理是因为研究了耶利米的预言才祷告（但9：2f.）。基于这个错误的假设，许多人认为，但以理祷告是为了要祈求光照；但事实并非如此，耶利米的预言与但以理后面的预言并不相吻合，所以这必定是被植入此背景中的一种解释。
但以理的祷告，确实没有表现出困惑，反倒有一种强烈感。耶利米预言，被掳七十年的末了，与巴比伦的倾倒（主前539）有密切的关系（耶二十五11ff.）。对如此清楚的语言，是没有必要感到困惑的。我们可以理解但以理的危急意识，因为在巴比伦倾倒的那一年（主前539；参：但九1），自605年犹大国被掳以来，已经快有七十年了。那时，但以理本身也在那些被掳到巴比伦的人之中。但以理书九章2节以后的祷告，是要祈求神照着祂所命定的时间，实现耶利米的预言。很快地，实际的复兴重建就开始了；预言在历史上的应验从没有失败过。我们对如此简单的经文，没有必要做出令人难堪的解释。另外，根据加百列的使命（但九20ff.），其目的不是要解释或重新解释耶利米的预言，而是要向但以理保证，复兴的应许将要实现。简言之，遮盖显而易见的经文本意，就无法看到但以理的祷告与加百列的回应是相互吻合的。
但以理的祷告和其预言式的回应，有一个共同的焦点（也是充满于整章中的主题）——就是耶和华与以色列人所立的圣约，特别是神要按照祂的信实，具体实现圣约的制裁（covenant sanctions）。这个中心主题，出现于但以理祷告的开场白中：他把脸面转向神，称祂为“守约”的主（第4节）。这不仅是但以理信心的基础，也是他祈求的课题。他祈求神实现圣约的怜悯，如同祂实现圣约的咒诅。加百列的预言，回答了但以理的祷告，讲到神会立刻证明祂自己，更新持守圣约的人，实现以前对摩西的应许，带来被掳之后的复兴（利二十六42ft.；申三十3ft.）。耶利米所重新颁布的特定条件，是实现这些应许的根据（耶二十九10）。然后，关于圣约未来发展的启示，加百列的回答，超越了祷告者当时的地平线，揭露了七十周计划的最终极目的——圣约的看守者不仅要恢复，并且要成就圣约的秩序（正如祂借着摩西赐给以色列人的）。
从事高等批判学和但以理书第九章的释经，都应该珍惜和认识到：这种遍布在各处对圣约主题的专注，是一件重要的事。一方面，圣约的主题证明了本章是整体一致的。另一方面，它照亮了预言中相互连接的各种环节和细节；借此，传统以弥赛亚来解释七十周的正确释经原则，得以施展；并且向时代主义论的论述架构提出锐利的批判。
加百列的預言中的聖約主題
The
Covenant Theme in Gabriel's Prophecy
但以理在祷告的一开始，肯定耶和华是守约的神（4节）。继续此主题，他接着解释：以色列当时荒凉的景况，以及演变至此情形的整个历史，都与圣约的实际施行有关。以色列的历史一直被笼罩在长期咒诅之下，这是因为他们不断地违背神圣约中的规定（5节），拒绝神所差遣的使者——先知，来执行圣约的控诉（6，10节）。以色列人在确认圣约时曾经起誓，后来因为背约，而招致圣约的咒诅临到整个国家，成为无法避免的结果（11节以后）。神在警告不顺服圣约的附庸国百姓（vassal- people）之后，便使原始圣约中所描述的，一切邪恶咒诅的惩罚，都临到他们（12节以后）。但以理祈求神的怜悯和复兴，是因为他看到了神的名字——耶和华的荣耀。耶和华这个名字与以色列的命运是相连在一起的，因为祂是神附庸国（vassal-nation）的圣约保护者（the covenantal Protector）（15～19节）。 （译者：15节讲到神执行亚伯拉罕之约的救赎历史。以色列人是违背了摩西之约的誓言，而招致此圣约中咒诅的临到。）Having begun his prayer with the acknowledgment
of God as the one who keeps the covenant (vs. 4), Daniel continued with this
theme, interpreting Israel's present desolate condition and the entire history
leading to it by explicit reference to the realities of the covenant. Israel's
history had been a long course of continual violation of the written
stipulations of God's covenant (vs. 5) and repudiation of God's emissaries, the
prophets, as they had come administering the covenant lawsuit (vss. 6, 10). The
inevitable result of this covenant breaking had been that the curse invoked by
Israel in their oath of covenant ratification had overtaken the nation (vss. 11
ff.). God had carried out His threats, bringing on His disobedient vassal-
people the very evils delineated in the curse sanctions of the original
treaties (vss. 12 ff.). Daniel's appeal for mercy and restoration had in view
the honor of God's name, which was bound up with the fate of Israel since He
had become identified as the covenantal Protector of this vassal-nation (vss.
15-19).
约的用语，充满在但以理祷告的字汇中，强调了圣约的解读方向。如前所述，但以理书第九章，是本书唯一用到神的名字耶和华的地方（2，4，10，13，14，20节）。这样引人注目地使用神特殊的圣约名字，等于清楚地标示出本章重要的主题。重复地使用“主”（adonay）这个字，同样适合圣约的背景（“主”是指圣约中占主导地位的一方）。更特别的是，本书唯有在第9章才使用此字（除了但一2以外）。本章其他具有圣约意义的用字有：ahab（אָהַב），“慈爱”（4节），hesed（חֶסֶד），“圣约的忠心”（4节），sub（שׁוּב），“回转”（13 ，16节），和hata（חָטָא），“罪”（5，8，11，15节）。祷告文的确充满了出自于摩西之约（特别是申命记中的条约）的公式化用语。The covenantal orientation of
Daniel's prayer is underscored by its vocabulary, for it is
replete
with treaty terminology. As already noted, Daniel 9 is the only chapter in the
book to use the divine name Yahweh (vss. 2,4, 10, 13, 14,20). This striking use
of the peculiarly covenantal name of God in this chapter is a plain index to
its major theme. Equally appropriate to the covenantal context is the repeated
use of 'adonay, "Lord," characteristic designation of the dominant
party in the covenant. The usage here is the more significant since this is
again the only chapter in the book (except for Dan. 1:2) where the term
appears. Other words found here in their specialized treaty meanings are 'ahab,
"love" (vs.4), hesed, "covenant loyalty" (vs. 4), sub,
"turn" (vss. 13,16), and hata, "sin" (vss. 5,8, 11,15). The
prayer is indeed saturated with formulaic expressions drawn from the Mosaic
treaties, particularly from the Deuteronomic treaty. [8]
形式批判学分析（Form-critical
analysis），为我们对但以理书九章的理解，提供了有趣的贡献：它确定这种形式的祷告，对圣约的执行具有特殊的功用。Form-critical analysis has made an interesting
contribution to our understanding of the covenantal nature of the prayer in
Daniel 9 by ascertaining the specific function a prayer of this type performed
in covenant administration.
哈维（Harvey）分析了一系列，被掳后期具有同样文体结构的祷告文（包括但以理书九4～19），鉴定它们都属于Todah（תּוֹדָה 译者：感恩） 类型。他注意到，这些祷告行动所用的动词，都是从名词todah 衍变而来的。Analyzing a series of
post-exilic prayers with identical structures, including Daniel 9:4-19, J.
Harvey identifies them as belonging to the Todah genre. [9] He notes that the
verb from which the noun todah derives is used for the act of offering these
prayers. [10]
科尔（DW Kerr）研究具有Todah含义的旧约以色列宗教惯例，他的结论是：这是“一种公开的确认行为，宣告神以其属性上的荣耀和作为上的恩典，对待祂在圣约中蒙拣选的子民”。他认为，以朗诵Todah-祷告文来赞美神恩典的作为的重要性，与以色列人的圣约献祭（sellamim）有关。他进一步地注意到，以前的研究已经发现，Todah-认罪包括：以色列人的公开认罪，和确认神的公义作为。我们可以看到但以理书九4ff.的祷告，以及以斯拉记和尼希米记中相似的祷告，都包含Todah认罪的这两种特征。D.W. Kerr, in his study of the
element in Israel's religious praxis which the Old Testament denoted by the term
todah, concludes that it was "the public act of acknowledging the glory of
God in his attributes and the grace of God in his actions toward the people
whom he has chosen in solemn covenant." [11] He draws attention to the
recitation of the Todah-prayer confessing God's gracious acts in connection
with the sellamim, Israel's covenant-offerings. [12] He further notes that
previous studies had observed that Todah-confession includes Israel's
confession of her sins as well as the acknowledgment of God's just acts. [13]
It will be seen that Daniel 9:4 ff. and the similar prayers in Ezra and
Nehemiah consist of precisely these two types of confession characteristic of
the Todah.
哈维注意到，这些祷告文共同的关注点是——背约，以及接着而来的圣约更新行动（拉十3ff.；尼十1ff.）。他认为这种Todah祷告，在圣约的控诉过程中，具有特殊的法庭功用（圣约的主借着祂的先知，控告其附庸-子民违背了祂的圣约）。 Todah祷告，是被定罪的附庸-子民向圣约的主的起诉，承认其判决是公平的。这种程序与古代近东的法律常规相同，正如巴比伦人的“无异议石板”（tablets of no-complaint）所佐证的。Harvey observes that the common concern of these
prayers is the broken covenant, and further that they are followed by acts of
covenant renewal (Ezra 10:3 ff.; Neh. 10:1 ff.). [14] He then suggests that
such Todah-prayers performed a special judicial function in the process of the
rib, the covenant lawsuit, which the Lord prosecuted through His prophets
against His people when they broke His covenant. The Todah-prayer was a
response by the condemned vassal-people to the indictment of the Lord,
admitting the justice of the sentence. This procedure was in keeping with
ancient Near Eastern legal practice as attested particularly by the Babylonian
"tablets of no-complaint."
Todah 在圣约诉讼过程中，扮演着一种特别的角色。利未记二十六章，有关圣约制裁的经文对此作了描绘。首先，它叙述了以色列人的背约（14节f.）和以色列人受到圣约咒诅的惩罚，惩罚的高峰，就是被掳的咒诅（16～39节）。然后它说明，被掳子民的Todah-认罪是神更新圣约、恢复祝福的先决条件（42节ff.）。另外，在申命记的圣约条例中，摩西全面性的预言以色列人和耶和华之间的圣约关系，一直到被掳时期。并且指出以色列人的悔改行动，与圣约复兴的启动，扮演着同样重要的角色（申三十1fl.，特别是2和10节）。同样地，所罗门在献殿祷告时（王上八23ff.），陈述他们的罪行是他们被掳的原因，并且接着承认他们的罪（47节ff.），祈求神赦免、复兴他们。但以理书九4～19节的祷告，清楚地与这些Todah-祷告的传统相契合——承认耶和华的公义和以色列的罪咎，并且祈求神，将他们从古老圣约誓言的咒诅下，救赎出来。但以理的祷告，不但与利未记二十六40，41，执行圣约诉讼所要求的Todah模式相合，也可以说，它实现了圣约Todah的要求。我们因此期盼，神借着祂的使者加百列回应但以理的祷告，会与利未记二十六42～45中Todah的接续发展——纪念和更新圣约的应许，相互对应。 “如果他们承认自己的罪（40a节）…我就要纪念我与雅各所立的约，与以撒所立的约，与亚伯拉罕所立的约（42a节）… 纪念我与他们先祖所立的约。他们的先祖是我在列邦人面前、从埃及地领出来的，为要作他们的神。我是耶和华（45节）。”（译者：摩西之约让以色列人认罪悔改，把他们推向亚伯拉罕之约的应许。）The covenant lawsuit process, with the special
role played in it by the Todah, is delineated in the covenant sanctions passage
in Leviticus 26. There, following a description of the breaking of the covenant
(vss. 14 f.) and of the infliction of the covenant curses on Israel,
climactically the curse of exile (vss. 16-39), it is stated that the
Todah-confession by the exiles (vss. 40 f.) would be prerequisite to God's
renewing of the covenant and restoring its blessings (vss. 42 ff.). [15] Again,
in the sanctions of the Deuteronomic treaty Moses presents such a prophetic
overview of the covenant relation of Yahweh and Israel down to the exile and
assigns to the act of Israel's repentant turning the same essential role as
prelude to the restoration of the covenant (Deut. 30: 1 fl., especially 2 and
10). [16] Similarly, Solomon, in his prayer at the dedication of the temple (I
Kings 8: 23 ff.), requests that when, because of their transgressions, the
covenant people found themselves exiled captives and then confessed their sins
(vss. 47 ff.), God would forgive and restore them. Here then in this tradition
of Todah-prayers is where Daniel 9:4-19 clearly fits, with its acknowledgment
of Yahweh's righteousness and Israel's guilt, and with its plea for deliverance
from the justly inflicted curses of the ancient covenant oath. [17] Daniel's
prayer corresponds to, we might say fulfills, the Todah requirement stipulated
in the pattern of covenant lawsuit administration in Leviticus 26:40, 41. [18]
We are thus led to expect that God's response to Daniel's prayer through His
angel Gabriel will correspond to the promise of covenant remembrance and
renewal which forms the sequel to the Todah in Leviticus 26:42-45. "If
they shall confess their iniquity (vs. 40a) . . . then I will remember my
covenant (vs. 42a) . . . 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
(vs. 45)."
但以理書九章27節中的聖約
The
Covenant in Daniel 9:27
当我们读到加百列预言结束的经文时，发现但以理书第九章的形式和内容，已经为我们预备好一个肯定的结论——最后的七十周，是神与以色列所立的圣约，在弥赛亚时期的终极完成。因此，当发现27节提到圣约时，就不应该怀疑它的身份。圣约是贯穿但以理书第九章的中心主题，整个经文背景，都不支持在此章的高潮处，突然出现一个与圣约完全不同的盟约。
那一位使此圣约得以普及的人，其身份也是没有疑问的。祂当然就是那一位受膏的君王，祂的到来，成为第七十周开始的标记（25节）。弥赛亚与26节中的圣约，有一种有趣的关联。祂的死，此处所用的动词“karat”（剪除，切），通常被用来描述认证圣约的行为——以切开祭物来描述圣约咒诅的誓言。因此，27节中所讲的圣约，与26节关于圣约的实施，是清楚相连接的。加百列在这里向但以理保证，受膏者被剪除（26节），并不表示祂的使命失败了，相反的，是其使命的完成。 “一七之内，祂必与许多人坚定盟约”（27节a）。祂的死是为了祂子民的罪；因此，这位主的受膏仆人认证了新约；在新约中，祂也确认并且完成了神与以色列人所立的旧约。Nor need there be
any question as to the identity of the one who makes this covenant prevail. It
is of course that anointed prince whose presence was said to mark the beginning
of the seventieth week (vs. 25). There is an interesting link between the
Messiah and the covenant in verse 26. His death is there described by the verb
karat, the verb regularly employed for the act of ratifying a covenant by a
cutting ritual which portrayed the curse of the covenant oath. The statement
about the covenant in verse 27 is then in clear continuity with the covenantal
allusion in verse 26. Gabriel here assures Daniel that the cutting off of the
anointed one (vs, 26) would not mean the failure of His mission but, on the
contrary, its accomplishment. "In the course of the one week he will make
the covenant prevail (higbir) in behalf of the many" (vs. 27a). [31] It
was by His death for the iniquity of His people that the Lord's anointed
servant ratified the new covenant in which God's old covenant with Israel is
confirmed and finds its consummation.
但以理祷告的请求，在27节中得到最直接的回答。此处所预言的保证，清楚地说明了神对圣约的确认。有一个不容忽视的事实，就是在这重要的宣告中所用的动词，并非原始立约时所用。如上所述，立约通常使用的字，“karat”（切）被用在26a节，它与神救赎的计划有直接的关系——弥赛亚的被杀，成为新约认证的献祭。 27节中的预言（在26b节中已经存在），从神圣约的认证前进到圣约制裁全能、最终极的执行（包括了祝福和咒诅）。In verse 27 the
petition of Daniel's prayer receives its most direct response. Precisely here
the prophetic assurance of a divine confirmation of the covenant is explicitly
stated. The fact should not be ignored that in this crucial statement the verb
employed is not a verb for the initial making of a covenant. [32] As noted
above, the usual verb for making a covenant (karat) was used in verse 26a to intimate
that according to God's redemptive counsel the slaying of the Messiah was the
ratificatory sacrifice of the new covenant. In verse 27 (and already in verse
26b) the prophecy proceeds from the ratification of God's covenant to the
powerful and ultimate execution of the sanctions of the covenant, both blessing
and curse.
动词“heqim” （cause to stand 使站立） （译者：“יָּ֜קֶם”《合和》译为“警戒”；ESV，confirm“确认”）表达了这个概念。但以理在其祷告中用此字表示：神借着被掳的审判，向以色列人确认和执行了祂的话（但九12）——就是圣约的誓言-咒诅。 （参：11节）耶利米在其七十年预言中用“heqim”（译者：《合和》译为“成就”；ESV，fulfill“实现”）说明，神会履行祂所应许的圣约祝福（耶二十九10）。当加百列告诉但以理，神将要实现古圣约的祝福时，其尺度远超过但以理当时所顾虑的层次，他用了与“heqim”相等，甚至更强调的动词“higbir”（译者：坚定，הִגְבִּיר）来表达这种终极完成的观念。This idea might
have been expressed by the verb heqim, "cause to stand." [33] Daniel
used that verb in his prayer, acknowledging that through the judgment of exile
God had confirmed or carried out His words against Israel (Dan. 9:12), the
words of the oath-curse of the covenant (cf. vs. 11). Jeremiah used heqim in
his seventy years prophecy to say that God would carry out His promise of
covenant blessing (Jer. 29: 10). [34] When Gabriel tells Daniel that God will
bring the blessing sanctions of the ancient covenant to realization – in
dimensions far beyond Daniel's immediate level of concern, he expresses the
idea of fulfillment by an equivalent of heqim, the even more emphatic verb
higbir, "make strong, cause to prevail." [35]
时代主义论或是其他末世论都认为，但以理书九章27a节中所指的盟约，是指未来敌基督所设立的某种安排；但是，动词“higbir”的意义，排除了这种看法。未来主义者的重建论述（futurist
reconstructions）认为，敌基督在第七十周开始的日子里，订立了某种盟约，然后，接着要在那一周内毁坏那盟约。这种情形，绝对与27节所描述的截然不同。 “higbir”（坚定） 这个字证明，27节的意思是要执行以前立约的条件。若是如此，其唯一的意义就是——神要信实地实现祂与其子民所立的圣约。The force of this
verb higbir excludes the notion that the covenant referred to in Daniel 9:27a
is some arrangement imposed by a future antichrist, whether conceived of within
a dispensational or other eschatological framework. According to these futurist
reconstructions, antichrist enters into some pact at the beginning of the
seventieth week and then what he succeeds in doing in the course of that week
is to break his covenant. Such a situation, it must be insisted, would be the
diametrical opposite of what verse 27 describes. The evidence on the usage of
higbir indicates that verse 27 has in view the enforcing of the terms of a
covenant previously granted. If so, it can only refer to God's faithful
fulfillment of the covenant He has given to His people. [36]
除此处以外，“Hiph'il”形态的动词（译者：Hiph'il 致使动词，主动语态causal action，active voice）“gabar”（גָּבַר），只有在旧约的诗篇十二章5（ 4）节（译者：נַגְבִּיר）中出现过；其意思是“坚强”（be strong）或“得胜”（prevail）。但是在昆姆兰（Qumran）感恩诗歌（1QHII, 24）中也用此字表示诗人和其所受的逼迫，彰显了神的大能或得胜。在紧接着的背景中阐明了这种观念——诗人赞美神的信实（hesed），当审判临到那些逼迫他的人时，神使他固守神的圣约。这段关于圣约的经文，以“Hiph'il”形态的“gabar”来表示神以其信实和大能，执行祂圣约中祝福和咒诅的制裁。Elsewhere in the
Old Testament the Hiph'il form of the verb gabar appears only in Psalm 12:5(4),
where it means "be strong" or "prevail." But it is also
found in one of the Qumran Thanksgiving Hymns (1QH II, 24). The author uses it
in this hymn to express the idea that through him and his persecutions God
demonstrates His power, or prevails. This idea is expounded in the immediate
context, where the psalmist offers praise that by the divine faithfulness
(hesed) he has been enabled to hold firmly to God's covenant while his mighty
persecutors have been judged. Here then is a covenantal passage in which the
Hiph'il of gabar denotes God's faithful and powerful enforcement of the
blessing and curse sanctions of His covenant.
有些经文中使用了Qal 字形（译者：简单动词，主动语态，simple action, active voice）的gabar， 明显与圣约有关，并且显示了但以理书九章27节用词的力道。诗篇一零三篇11节中圣约式的语言特别地显著；诗篇一一七篇2节中，“gabar”的主词是神的“hesed”（译者：חֶ֫סֶד）。这个名词与“圣约” （berit בְּרִית）的意思实际相同，但“hesed” 特别讲到圣约的信实，神借此维持和实现祂所设立的祝福。但以理就是以这种圣约的保守和慈爱，作为祷告的开始（但九4）；这主题把但以理的祷告和加百列的回答，紧密地连接在一起。诗篇一零三篇和一一七篇，神使圣约祝福得胜（gibir）的观念，与圣约中某些元素（公义或真理，归于子子孙孙或成为永恒）的宣告（诗一零三17），具有平行对等的关系。同样的，七十周预言的结束经文中，描述了圣约将得胜；而在祷告的开始则讲到“永义”和七十周最终极完成目的（但九24）。Certain biblical passages
where gabar is used in the Qal stem [37] are distinctly covenantal and
illuminate the force of this verb in Daniel 9:27. In Psalm 103:11, where the
language of the covenant formulary is especially conspicuous, and again in
Psalm 117:2, the subject of gabar is God's hesed. This noun is a virtual
synonym for berit, "covenant," but more particularly hesed is the
covenant faithfulness by which God maintains and fulfills the order of beatitude
He has established. [38] It was to the covenant keeping and hesed of God that
Daniel appealed at the start of his prayer (Dan. 9:4), so setting the theme to
which both his prayer and Gabriel's response closely adhered. In both Psalm 103
and 117 the idea of God's making the covenant blessing prevail (gabar) comes to
parallel expression in a declaration that some element of the covenant, like
righteousness or truth, will endure unto children's children or will be
everlasting (in Psalm 103 see verse 17). Similarly in the prophecy of the
seventy weeks the statement in the closing verse that the covenant will be made
to prevail answers to the "everlasting righteousness" and to the
consummatory aspect in general of the purpose of the seventy weeks as stated in
the opening verse (Dan. 9:24).
“gabar”的用法成为一个证据，决定性地推翻把但以理书九章27节解释为盟约关系的开始，以及此盟约会因背信弃义而失败。因为，在圣约上“gabar” （译者注：גָּבַר）（坚定）与神的“hesed”（信实）有关。 “gabar”（坚定）与永恒的“berit”（约）等于是同义字。The evidence of the usage of gabar thus refutes
conclusively those interpretations of Daniel 9: 27 that would find a reference
to the mere initiation of a covenant relation, and indeed of a covenant that is
supposed to fail through perfidy. For the covenantal associations of gabar are
God's hesed. This noun is a virtual synonym for berit, perpetuity. [39]
进一步查考动词“gabar”，能使我们更理解但以理书书九章27节。 “gabar”所暗示的行动，是“gibbor”（a mighty one, a hero勇士或英雄）的作为。这是圣约序言中公式化的名称（对神的称呼），出现在申命记长短两种形式的圣约中（申七9，21；十17），以及圣约更新的Todah-认罪式祷告中（包括但以理的祷告）（但九4；尼一5；九32；参：耶三十二18）。这种公式化的用语把神描述为伟人、勇士（haggibbor）、可畏的神（'el）、那一位持守圣约（berit）和信实（hesed）直到千万代的，以及把父亲的罪回报于子孙身上的。One further line of investigation related to
the verb gabar proves illuminating for Daniel 9: 27. The kind of action denoted
by gabar is performed by a gibbor, "a mighty one, a hero." [40] This
term is used as an epithet of God in a covenant-preamble type of formula that
appears in shorter and longer forms in the Deuteronomic treaty (Deut. 7:9,21;
10:17) and in covenant renewal prayers of the Todah-confession genre, including
Daniel's (Dan. 9:4; Neh. 1:5; 9:32; cf. Jer. 32: 18). The formula describes God
as the great, the mighty (haggibbor), the fearful God ('el), the one who keeps
berit and hesed to a thousand generations and recompenses the iniquity of the
fathers upon the children.
但以理书九章27节的动词“higbir”（译者：坚定，הִגְבִּיר）特别重要，是因为名词“gibbor”（译者：勇士，גִּבּוֹר）在以赛亚书九和十章中的用法。以赛亚以圣约公式化的用语，称弥赛亚（大卫的子孙）为“'el gibbor”（译者：אֵל גִּבּוֹר）“全能的神”（赛九5，[6]）。然后，在以赛亚书第十章中，又提到这个弥赛亚的“'el
gibbor”（全能的神），但以理书九章27节的思想与用词也出于此（参：21～23节）。以赛亚在这里讲到神全能的弥赛亚，实现了圣约的祝福和咒诅——雅各的余民将归向“'el gibbor，”但是在满溢的（sotep）公义中，已经命定（heherasah）（נֶחֱרָצָה）的毁灭（kalah）（כָּלָה）将会临到土地。但以理书九章26b，27节呼应了以赛亚的预言——圣约将会得胜（higbir），正如那些有信心的余民将会得着祝福，但是，咒诅将把已命定的毁灭（kalah weneherasah）（כָּלָה וְנֶחֱרָצָה），如洪水（setep）般倾倒于可憎的背道以色列人。但以理书九章27节无可置疑地与以赛亚书十章21ff.节有关，但以理书九章27节的“higbir”得胜（坚定）与以赛亚书十章21节的“'el
gibbor”（全能的神）有关。这证明“higbir”的主词，不是敌基督，也不是不叫“'el gibbor”的人， 并且“higbir”的受词是得胜的圣约——以基督的血作为印记的救赎之约。Particularly
significant for the meaning of higbir in Daniel 9:27 is the use of gibbor in
Isaiah 9 and 10. Isaiah identified the Messiah, the Son of David, as "the
mighty God" of the covenant formula by declaring His name to be 'el gibbor
(Isa. 9:5, [6]. Then in Isaiah 10 this messianic' el gibbor is mentioned again
in the very passage from which Daniel 9:27 derives its thought and wording
alike (see verses 21-23). Isaiah spoke there of God's mighty messianic
fulfillment of covenant blessing and curse: a remnant of Jacob would return
unto 'el gibbor, but in overflooding (sotep) judicial righteousness the
annihilation (kalah) that was determined (neherasah) would befall the land.
Daniel 9:26b, 27 echoes Isaiah's prophecy: the covenant would be made to
prevail (higbir), as a blessing for the many who were the faithful remnant, but
as a curse in the form of the determined annihilation (kalah weneherasah) which
would be poured out on the abominations of apostate Israel like a flood
(setep). [41] The unmistakable dependence of Daniel 9:27 on Isaiah 10:21 ff.
points directly to the 'el gibbor of Isaiah 10:21 as the inspiration for the
higbir of Daniel 9:27. This confirms the conclusions that the subject of higbir
is not antichrist or any other than the anointed one whose name is 'el gibbor
[42] and that the object of higbir, the covenant made to prevail, is the
redemptive covenant sealed by the reconciling blood of Christ.
結論
Conclusion
但以理为耶路撒冷圣殿祷告。耶路撒冷的圣殿，是以色列与神在圣约关系上，至高圣礼的象征。七十周（七十个七）的预言保证其祷告会立刻应验，禧年时期圣约的团体要被复兴。然后，预言接着揭露了圣约最终的启示，以及往后日子圣殿充满矛盾的前景。耶路撒冷的圣殿在更新以后，会再次成为可憎者的窝穴，导致另一次和最后的荒凉。以色列的神要将毁坏圣约的仇恨，倾倒在悖逆附庸国之上。虽然，极度的咒诅会临到，蒙拣选者和真以色列人却蒙祝福和保守。在旧的摩西秩序的咒诅结束之前，弥赛亚会设立一个新约的秩序——在其中，旧的子民和圣殿得以延续并且完成。在耶路撒冷圣殿被夷平之前，圣灵永久圣殿的基础（就是基督和祂的教会）将被奠立。这新的、原型的（anti-typical）圣殿的更新，就是所谓十个禧年时期的丰功伟业。Daniel had prayed for the restoration of the Jerusalem
temple, the paramount sacramental symbol of Israel's covenant relation to
Yahweh. The
prophecy of the seventy weeks assured him that his prayer would begin to be
answered at once and that the restoration of the covenant community would be
completed in what is portrayed as a jubilee period. Then the prophecy went on
to disclose the ultimate unfolding of the covenant and the paradoxical
prospects that lay in store for the temple at that later time. After being
restored, the Jerusalem temple would again be made a den of abomination,
evoking another and final desolation. Israel's Lord would pour out on the
rebellious vassal-nation the full vengeance of His broken covenant. But though
the curse would be executed to the uttermost, the blessing of the covenant
would be secured for the many who were the elect and true Israel. Before the
curse terminated the old Mosaic order, Messiah would institute the new covenant
order, in which the old people and city and temple would find continuity and
consummation. Before the Jerusalem temple was levelled, the foundations of the
everlasting temple of the Spirit, which is Christ and His church, would be
laid. This new, anti typical restoration of God's temple would be the
achievement of what is portrayed as ten jubilee periods.
在最高峰的第七十周中，“misiah nagid”（受膏的祭司-君王）将借着更新和审判，使圣约得胜。弥赛亚在死亡中被剪除，为其子民的罪，执行与神和好的祭司职分，完成永远的献祭，并且设立新约。然后，弥赛亚将向万国执行其属天的统治权柄，在第七十周之间，发兵毁灭耶路撒冷的圣殿，止息旧的礼仪制度， 并且终止旧约。In the course of
the climactic seventieth week, masiah nagid, the anointed priest-king, would
make the covenant prevail both in renewal and in judgment. Cut off in death,
Messiah would make priestly reconciliation for iniquity, so perfecting
sacrifice forever and instituting the new covenant. Then exercising His royal
heavenly rule over all the nations, Messiah in the midst of the seventieth week
would send forces of destruction against the Jerusalem temple, so making the
old ritual system cease [43] and bringing the old covenant to its end. [44]
从我们的立足点来思想加百列预言的实现时，我们发现，第七十周的后半就是新约团体的时代（the age of the
community of the new covenant）。在新约脱离旧约秩序的同时，旧约的结束与新约的开始，有一个相互重叠的时期。在新约启示录的描述中，这后半周，就是教会在列国旷野的一载二载半载时期（启十二14）。因为，七十周是最后禧年所颁布的十个禧年期段，最后的禧年（第七十周）结束于天使的号角——以宣告全地的救赎，和神儿女荣耀的释放作为结束。然后，随着基督的到来，主所悦纳的日子将完全地临到。接着，以主和羔羊为圣殿的新耶路撒冷，将从天而降（启二十一10，22），并且彰显出约柜——就是靠羔羊得胜的圣约，是神所纪念的。When we survey the fulfillment
of Gabriel's prophecy from our vantage point, it appears that the last half of
the seventieth week is the age of the community of the new covenant, disengaged
from the old covenant order with whose closing days its own beginnings cped for
a generation. In the imagery of the New Testament Apocalypse, the last half
week is the age of the church in the wilderness of the nations for a time, and
times, and half a time (Rev. 12:14). Since the seventy weeks are ten jubilee
eras that issue in the last jubilee, the seventieth week closes with the
angelic trumpeting of the earth's redemption and the glorious liberty of the
children of God. The acceptable year of the Lord which came with Christ will
then have fully come. Then the new Jerusalem whose temple is the Lord and the
Lamb will descend from heaven (Rev. 21:10,22) and the ark of the covenant will
be seen (Rev. 11:19), the covenant the Lamb has made to prevail and the Lord
has remembered.
注解 Endnotes
[1] 艾立斯《預言和教會》（Prophecy and the
Church， Philadelphia:
Presbyterian and Reformed Publishing Co., 1945), pp. 111 f.: "七十週預言在時代主義教導中的重要性是無可置疑的。它被認為顯著的證明了，整個教會時代在預言的計劃裡，是一個間插（parenthesis）的時期，正如但9：26和27中所說的。
[2]《但以理書9章中的禱告》 （The Prayer in Daniel IX），泰斯特門頓（ Vetus Testamentum）著 18, 4 (1968), 488-493.
[3] 鐘斯 (ibid., 489)認為在特別的經文中，作者以字的發音為原則，藉著不同習慣語和適合上下文的考量，來決定神的名字。他以這種解釋駁斥，反對在禱告的經文中使用了四個字母的神的名字（tetragam）的看法。參看：艾立斯《摩西五經》（The Five Books of Moses，Philadelphia: Presbyterian and Reformed Publishing
Co., 1943), pp. 24 f. and 35 ff. 關於本章中神名字的選用的意義，進一步參看以下的註解。
[4] 例如 (並且修改了鐘斯的介紹), 禱告中的咒詛-誓言，'alah（אָלָה） and sebu’ah（שְׁבוּעָה），傾倒, wattittak（וַתִּתַּ֨ךְ） (11節)，當預言講到週（七十個七 seventy sevens）, sabu'im（שְׁבֻעַיִם）, 已經定了, nehtak（נֶחְתַּ֥ךְ） (24節),
以及指定的結局, kalah（כָּלָה）, 傾在, tittak（תִּתַּ֖ךְ） (27節)。禱告提到荒涼的， samem （שָׁמֵם）, 聖所 (17節)；在禱告回應中用, 荒涼之地和使地荒涼的 (參 Gesenius, Hebrew Grammar,
52s)， somem（שֹׁמֵֽם） and mesomem（מְשֹׁמֵ֔ם）, ( 27節)。順便提一下, 如果,
按照許多人所相信的, 但十一31和十二11中的行毀壞可憎的，siqqus (me)somem（הַשִּׁקּ֥וּץ מְשׁוֹמֵֽם）
(參： 九27)，是對巴力，ba'al samem，的一種輕蔑雙關語，"lord of heaven," it is to be noted, that
that cult is attested long before the sixth century B.C. 參看：奧布萊《耶和華和迦南的諸神》（W. F.
Albright，Yahweh
and the Gods of Canaan，New
York: Doubleday, 1969）,
pp. 227 ff. 參看
Jones, op. cit., p. 491.
[5] 例如：祈禱懇求 tabanunim（תַחֲנוּנִ֑ים） (3, 17 f., 23節); 先知nabi'（נָבִיא） (2, 6, 10,24節).
[6] Op cit., pp. 492 ff.
[7] 但 一1 ff. 參：我對此問題的觀點，登載於：西敏斯特神學雜誌 theWestminster Theological Journal 20, 2 (1958), 215
f.
[8] 比較第 4 節與 申 九9,
21; 十17； 第 5 節與申 十七20 ； 第 10節與 申 四8,
30; 十一32；第 11 與申二十九20； 三十三1； 三十四5； 第
12節與申 二25；四19;；九5； 第15節與申 六21;
以及 第18節與申 二十八10。
[9]《 Le plaidoyer prophetique contre Israel apres la
rupture de l'alliance》
(Montreal: Bellarmin, 1967), pp. 157 ff. 哈維也研究了以斯拉記九6ff；尼西米記一5ff.；九6ff.的禱告經文；以及後期非正典的禱告文。以賽亞書六十三7～64：12也展現出這種模式。
[10] 結十1（參：拉十11中的名詞todah）;尼一6；九2f.；和但九4，20，中，都使用了Hithpa'el 形態的Yadah 。
[11] “舊約中Hdah 和Todah
的意義” （1966; 未出版的哈佛大學博士論文）, p. 180.
[12] Ibid., pp. 66 f. and 167～171.
[13]
Ibid., pp. 68 f., referring particularly to the work of H. Grimme, A. Bentzen,
F. Mand, and F. Horst.
[14]
Op. cit., p. 158. 甘科（Gunkel）所著 《Communal Laments》 K. Baltzer, Das
Bundesformular (Neukirchen: Neukirchener, 1964), pp. 64 f.,注意到一系列的經文，包括哈維所討論的認罪禱告文，他論述其中許多都與聖約的更新有關。
[15] 哈維（Harvey）, op. cit., pp. 160 f., 註解 4, 引用 詩五十，為另外一個十分清楚的證明了Todah平行結構（rib-todah structure）; 關於 todah 參看14 和23節。 不幸的是，因為哈維接受後期的關鍵寫作日期（特別是利未記），使得他不能從被擄之前時期的著作，來追溯此模式。 伯伊（M.
O. Boyle）在一篇分析阿摩司書三1～四13中的平行模式（rib pattern）的文章, 《The Covenant
Lawsuit of the Prophet Amos: III I-IV 13》 Vetus Testamentum
21, 3 (1971), 358-360，中發現，訴訟最後的一步就是“承認（Recognition）”——承認審判是公義的（四13）。
[16] 另外參看 申 四25 ff., 特別是 29節 f. 當摩西之約中被擄的咒詛臨到以色列時，像希西家和約西亞一樣敬虔的君王，都會帶領百姓更新聖約。在更新聖約的過程中，認罪佔有重要的地位。看，代下十五 1-15; 二十九5 ff.; 三十四19 ff. （參看 王下二十二 和 二十三章, 特別是 二十二13,
19）。
[17] 但以理的禱告和平行結構，與約的公式化用語之間更進一步的共同處，參看Harvey, op. cit., p. 160. 60.
[18] 但以理書九 章和利未記二十六章，與耶利米的七十年被擄和土地荒涼的預言（耶 二十五11f; 二十九10），是相互交錯的。耶利米的預言，促使了但以理九章的禱告（九2），並且與代下三十六21相連接。代下三十六21 從利未記二十六章解釋了被擄，是一段土地享安息的荒涼時期（利二十六43）。參看以下所述。
[19] 把“七”（sevens）看作是週-年（weeks
of years）（希伯來文聖經沒有這樣明白的說），並不表示預言所講的是字面意義的490年期段。事實上，如果注意到本章的整體性，特別是，如果適當地考慮到禱告的急切，祈求神藉著耶利米所說的話能迅速實現，正如經文中的七十年（就是，但一1和九1計算日期的模式所講的七十年）所指的意義。我們可以做這樣的結論：七十週的開始，就是七十年的結束日子（但以理禱告之時）。我們可以討論所有合適的證據，但是，據我的判斷，這些都是指賽魯士元年，為七十週開始的日子。這樣，就十分不可能按照字面意思，來解釋預言490-年的實現。我們必須以象徵的意義來理解七十週，並且，那些安息年的經文架構，顯示了這種特別的象徵性。甚至連那些相信字面490-年解釋的人，也可能同時認識到，安息年的模式和其所隱含的象徵意義；比較代下三十六21如何解釋耶利米的七十年。
[20] 禧年書卷（The Book of Jubilees）把禧年週期算作是每49年為一期。 猶太的巴比倫-塔木德外經（Babylonian
Talmud），'Arakhin
12b and parallels，記載了少數這樣的看法，同樣地，它們把禧年解釋為第五十年，是一個週期的禧年，同時也是下一個禧年週期的第一年。參看：衛勝博（E.Wiesenberg），《週的啟示錄和昆姆蘭宗派》（The Apocalypse of Weeks and the Qumran Sect） ," Revue de Qumran 3,
1 (1961), 16f.
[21] See 《以諾外經上》 93:1-10 和91:12-17. 參：商戴科（ J. P. Thorndike）, 《週的啟示錄和昆姆蘭宗派》（The Apocalypse of Weeks and the Qumran Sect）,Revue de Qumran 3, 2
(1961),163-184.
[22] See line 7. 參看：腓治邁 （J. A. Fitzmyer）, 《Further Light on Melchizedek from Qumran Cave
II," Journal of Biblical Literature》 86, 1 (1967), 25-41, 特別是 29 f., 35, 40;卡明納（J. Carmignac）, "Le document de Qumran sur Melkisedeq,"
Revue de Qumran 7, 3 (1970), 348f. 另外，在禧年模式中最高峰禧年中，個人的更新被提升至國度的層次，是禧年模式中顯著的事，摩西的假設，以及猶太教《偽-約拿單塔古姆》的摩西五經（The Assumption of Moses, and in the Pseudo-Jonathan
targum on the Pentateuch）。 參看：衛勝博 （Wiesenberg），op. cit., and G.W. Buchanan, 《聖約的後果》（The Consequences of the Covenant）， (Leiden: Brill, 1970), p. 11.
[23]
Cf. Fitzmyer, ibid.; Carmignac, op. cit., 357.
[24] 第一個69週引導至 masiah nagid（譯者：מָשִׁיחַ נָגִיד，受膏君王） (Dan. 九25); 祂帶來了第七十週的末世豐功偉業(但九26,27)。
[25] 但九24中所描述的七十週的目的，是指最終極時期的實現和完成。聖經其他地方也講到，神新的和永恆的聖約，以及末世的禧年。參看：賽六十21; 六十一1ft.；耶三十一34；三十二40；結十六60～63；二十37f.;三十七36。但九24中所列的最後一項，是一位受膏者；祂肯定與但九25中的受膏者有關。
[26] 但 九27中的這些人，是聖約內蒙揀選者; 參：但 十一33;
十二3.
[27] 在死海古卷 11QMelch中, 賽 六十一1 與但九24ff.一起被納入in the pesher on
Leviticus 25.
[28] 死海古卷 11QMelch 中斷開的第十八行經文，顯然是指“但以理所說的受膏者，”認為祂就是那一位，在第十個和最後一個禧年宣告救贖的人。《撒都該文獻》97b（Sanhedrin
97b） 講到：最後的禧年大衛的子孫要到來。
[29] 《利未之約》（The Testament of Levi） 16章（也許是被基督徒間插於此猶太人的文獻）中的聖約，是對七十週最早的解釋。七十週的最高峰，就是聖約律法的更新：“當人要藉著至高者的大能更新律法之時，他必須…宰”（16：3）。11QMelch 在與但以理書9章有關的背景中，提到設立神的聖約（25行），以及在第十個和最後一個禧年被啟動的更新。參考：布魯斯（F.
F. Bruce），《但以理書與昆姆蘭社區團體》（The Book of Daniel and the Qumran Community），Neotestamentica et
Semitica, eds. E. E. Ellis and M.Wilcox (Edinburgh: Clark, 1969), pp. 230-233.
[30] 雖然沒有提到“berit”（約），比較但11：28，30，32相同的用法，都是指神的聖約。
[31]
26a節的主詞是（那受膏者）彌賽亞，26 b節真正的主詞是聖所和其毀滅性的審判。注意聖城和聖所被放在句子的開始強調的位置。 並且，聖所很清楚是在“qisso”（קִצֹּ֣ו）（end，至終）字尾代名詞之前。因此，彌賽亞是“higbir”（הִגְבִּ֥יר）（confirm，堅定）的主詞。（九27）26
a節中聖約行動的動詞（karat，剪除）與27a節的（higbir，堅定）之間的關係，支持這種看法。至於26 b節中的王，他的民要來毀滅者城和聖所，他無論如何是附屬於聖所命運的主題。因此，即使他若被視為某外邦國的元首，他不應該是指彌賽亞（הִגְבִּיר higbir,堅定的主詞）。事實上，這位“nagid”（prince，王）最可能是彌賽亞。25節稱彌賽亞為受膏君（masiah nagid）之後，加百列在26節把其事蹟的描述分為兩個階段。這裡的確不需要把事情弄混了，因為用了相同的頭銜，nagid，而認為是指某外邦王。至於，馬太福音二十二2ff.（特別是7節），耶穌把耶路撒冷的毀滅描述為“神的兵”的作為。因此，26b節中的nagid，更進一步地，與26
a節中的masiah和27a節中的higbir相連接在一起。（某些版本）中’im“with”讀作’am“army，”如果如此，26b節的nagid與26a節的masiah就是相關的。
[32] 此觀點為艾立斯所強調, 《先知預言與教會》 p. 122，E.
J. Young 也強調此點, 《但以理的預言》（The Prophecy of
Daniel）
(Grand Rapids: Eerdmans, 1949), p. 209.
[33] 用heqim （堅定）來表達在立約（karat，切）之後，聖約施行的一個階段的例子，特別參看：耶三十四18。此字被用來作為對聖約的確認——藉著執行神的話的應許（如：申八18；尼九8）或警告（如，王下十15）來確認聖約。
[34] 利未記26章，是但以理書九章的背景，也用heqim 來表示聖約的執行。（利二十六9）並且也用zakar來指被擄後聖約的更新（利十六42～45）。Zakar 是一個聖約的專用詞，在其他地方與heqim的意思相同（創九9，11，15～17；出六4，5）在以賽亞的賽魯士預言中（賽四十四26～28），heqim 與hislim同意。以西結用heq’im 和zakar 來描述與但以理書相同的聖約的確認。（結十六60，62）
[35] 加百列選擇這個關鍵字，反應了他自己的名字。比較詩一百零三20。參考，寇世瑪拉（ H. Kosmala）, 《舊約和書卷中的geber》（The term geber in
the Old Testament and in the Scrolls）
Congress Volume, Rome, 1968 (Supplements to Vetus Testamentum 17) (Leiden:
Brill, 1969), pp. 159-169.
[36] 如果文法上higbir（הִגְבִּיר）的主詞，是聖約或一週，此結論仍然成立。
[37] 洪水的敘述文例證了Qal字形的意義“勝過”（prevail over）（創7：18：ff.）。Pi’el形態的“gabar”，意思是“使堅強，或成為勇士”；參看，例如：亞十6，進一步地發展了前面一節經文的觀念：“他們必如勇士（gibborim）”（譯者注：5節的“勇士גִבֹּרִ֜ים”與6節的“堅固גִבַּרְתִּ֣י”都是“gibir”不同的形態，前者是名詞，後者是Pi’el形動詞）。 同樣地，賽四十二13中Hithpa'el 的用法（譯者：加強行動，反射語態；intensive
action, reflexive voice），主勝過（יִתְגַּבָּֽר yitgabbar）（譯者：中譯，攻擊）祂的仇敵，與祂像勇士（譯者：כַּגִּבּ֣וֹר like a gibbor，like a mighty hero）與仇敵爭戰。
（譯者注：יְהוָה֙ כַּגִּבּ֣וֹר יֵצֵ֔א כְּאִ֥ישׁ מִלְחָמ֖וֹת יָעִ֣יר קִנְאָ֑ה יָרִ֨יעַ֙ אַף־יַצְרִ֔יחַ עַל־אֹיְבָ֖יו יִתְגַּבָּֽר）
[38] 參看， 詩八十九:3, 4, 29, 34, 35 （希伯來文）; 賽 五十五3; 耶 三十三11. כִּֽי־אָמַ֗רְתִּי ע֭וֹלָם חֶ֣סֶד יִבָּנֶ֑ה שָׁמַ֓יִם׀ תָּכִ֖ן אֱמוּנָתְךָ֣ בָהֶֽם）
（譯者注：כָּרַ֣תִּֽי בְ֭רִית לִבְחִירִ֑י נִ֝שְׁבַּ֗עְתִּי לְדָוִ֥ד עַבְדִּֽי
[39]在聖經以外的條約用語，相同用法的閃族語，佐證了higbir的意義。 當伊撒哈頓（Esarhaddon）要解決朝代接續的問題時，要求其附庸國，藉著對被加冕的王誓言忠誠，以確認他們會繼續效忠他。亞述語描述這種強制執行盟約更新的動詞，其意思是“加強、增進、強化、使生效”（dananu, D-stem）；參看：拉瑪塔雅盟約（Ramataia treaty），第23，65，286行。同樣的，歷史中記錄了亞述王，亞述巴尼拔（Ashurbanipal）與埃及的尼哥（Necho）重立的盟約。因為，埃及王尼哥先前的背叛，在重立的盟約中，設立了比先前盟約更嚴厲的誓言（Rassam Cylinder, II, 8）。在這種聖經以外的用法，堅定盟約是指：在更新聖約關係上，重新執行（reenforcing） 附庸國的義務。聖經中，gabar 的聖約用詞意義，是在強調主對聖約制裁的執行（the Lord's enforcement of the covenant
sanctions）。
[40] 看以上注釋 37 ，達戶（ M. Dahood）論述詩篇十二5（4）中的nagbir（נַ֭גְבִּיר）， 認為它是源自名詞geber “勇士，英雄”的動詞，並與nazkir （詩二十8[7]）作了比較，nazkir（譯者：Hifilנַזְכִּֽיר），“強壯” （we are strong）是出自名詞zakar,“男人”（譯者：זָכָר）的動詞, 參看： Biblica 45, 3
(1964), 396.
[41] 兩處經文互相吻合之處，可以延伸至它們在描述審判的威脅時，都重複使用了某些關鍵的字（參看：賽10：22b，23和但九26b，27）。
[42] 也參考 賽 四十二13, 6; 詩 四十五3; 八十九 19.
[43] 此處使用動詞“sabat”也許是此預言安息年觀念的一種雙關語。
[44]
Brown, F., Driver, S. R., & Briggs, C. A. (2000). Enhanced
Brown-Driver-Briggs Hebrew and English Lexicon (electronic ed.) (149). Oak Harbor, WA: Logos Research Systems.
