1
Da 12:1-13.
英語原文
Da 12:1-13.
CONCLUSION OF THE VISION (TENTH THROUGH TWELFTH CHAPTERS) AND EPILOGUE TO THE BOOK.
Compare
Da 12:4, 13;
as
Da 12:6, 7
refer to
Da 7:25,
that is, to the time of Antichrist, so the subsequent
Da 12:8-12
treat of the time of Antiochus (compare
Da 12:11 with Da 11:31),
thus putting together in one summary view the two great periods of distress. The political resurrection of the Jews under the Maccabees is the starting-point of transition to the literal resurrection about to follow the destruction of Antichrist by Christ's coming in glory. The language passes here from the nearer to the more remote event, to which alone it is fully applicable.
1. at that time--typically, towards the close of Antiochus' reign; antitypically, the time when Antichrist is to be destroyed at Christ's coming.
Michael--the guardian angel of Israel ("thy people"),
(Da 10:13).
The transactions on earth affecting God's people have their correspondences in heaven, in the conflict between good and bad angels; so at the last great contest on earth which shall decide the ascendency of Christianity
(Re 12:7-10).
An archangel, not the Lord Jesus; for he is distinguished from "the Lord" in
Jude 9.
there shall be--rather, "it shall be."
time of trouble, such as never was--partially applicable to the time of Antiochus, who was the first subverter of the Jews' religion, and persecutor of its professors, which no other world power had done. Fully applicable to the last times of Antichrist, and his persecutions of Israel restored to Palestine. Satan will be allowed to exercise an unhindered, unparalleled energy
(Isa 26:20, 21; Jer 30:7; Mt 24:21;
compare
Da 8:24, 25; 11:36).
thy people shall be delivered--
(Ro 11:26).
The same deliverance of Israel as in
Zec 13:8, 9,
"the third part . . . brought through the fire . . . refined as silver." The remnant in Israel spared, as not having joined in the Antichristian blasphemy
(Re 14:9, 10);
not to be confounded with those who have confessed Christ before His coming, "the remnant according to the election of grace"
(Ro 11:5),
part of the Church of the first-born who will share His millennial reign in glorified bodies; the spared remnant
(Isa 10:21)
will only know the Lord Jesus when they see Him, and when the spirit of grace and supplication is poured out on them [TREGELLES].
written in the book--namely, of God's secret purpose, as destined for deliverance
(Ps 56:8; 69:28; Lu 10:20; Re 20:15; 21:27).
Metaphor from a muster-roll of citizens
(Ne 7:5).
2
無題
2. 睡在尘埃中的……多人——“在睡者之中有许多……这些人要归入永生；但那些人（其余此时不醒来的睡者）必归入羞辱”[TREGELLES]。并非普遍复活，而是那些有分于头一次复活之人的复活；其余的死人要等到千年期满才复活
（Re 20:3, 5, 6；
参
1Co 15:23；1Th 4:16）。
以色列的国家复兴与选民进教会的头一次复活，同样与主从其本处出来刑罚大地相关联，如
Isa 26:19, 21; 27:6。
参
Isa 25:6-9。
犹太注释家支持 TREGELLES 的看法。AUBERLEN 认为本节提到复活的唯一目的，是激励人在安提阿古的逼迫中坚守忠心；并认为
Da 12:1
的患难与
Da 12:2
的复活之间并无时间上的关联；因此“那时”在
Da 12:1
中两次出现，但在
Da 12:2, 3
中并未定下时间；《马加比二书》7:9, 14, 23 显示了这预言的果效，激发马加比的母亲与她的儿子们勇敢面对死亡，同时以与此处相似的话承认复活。参
Heb 11:35。
NEWTON 认为“多人”意为所有人，这并不那么可信；因为他所引用的
Ro 5:15, 19
并不适用，因为该处希腊文作“这些多人”，即所有人，但此处的希伯来文并无冠词。惟独在旧约中此处提到“永生”。
英語原文
2. many . . . that sleep--"many from among the sleepers . . . these shall be unto everlasting life; but those (the rest of the sleepers who do not awake at this time) shall be unto shame" [TREGELLES]. Not the general resurrection, but that of those who share in the first resurrection; the rest of the dead being not to rise till the end of the thousand years
(Re 20:3, 5, 6;
compare
1Co 15:23; 1Th 4:16).
Israel's national resurrection, and the first resurrection of the elect Church, are similarly connected with the Lord's coming forth out of His place to punish the earth in
Isa 26:19, 21; 27:6.
Compare
Isa 25:6-9.
The Jewish commentators support TREGELLES. AUBERLEN thinks the sole purpose for which the resurrection is introduced in this verse is an incitement to faithful perseverance in the persecutions of Antiochus; and that there is no chronological connection between the time of trouble in
Da 12:1
and the resurrection in
Da 12:2;
whence the phrase, "at that time," twice occurs in
Da 12:1,
but no fixing of time in
Da 12:2, 3;
2 Maccabees 7:9, 14, 23, shows the fruit of this prophecy in animating the Maccabean mother and her sons to brave death, while confessing the resurrection in words like those here. Compare
Heb 11:35.
NEWTON'S view that "many" means all, is not so probable; for
Ro 5:15, 19,
which he quotes, is not in point, since the Greek is "the many," that is, all, but there is no article in the Hebrew here. Here only in the Old Testament is "everlasting life" mentioned.
3
無題
3. 智慧人——
（Pr 11:30）。
与“智慧人”相应
（Da 11:33, 35），
同一希伯来文 Maskilim；是以色列人，当恶事在耶路撒冷达到顶峰时，他们虽在其中，却是反对它的明白见证人。正如那时他们因逼迫（按预表为安提阿古；按本体为敌基督）而看起来被耗尽；照样如今在复活中他们“发光如天上的光”。过去苦难的目的在此显明：“要使他们洁白”
（Mt 13:43；Re 7:9, 14）。
使……称义——字面意为“称义”，即使多人因基督而归向称义
（Jas 5:20）。
星——
（1Co 15:41, 42）。
英語原文
3. wise--
(Pr 11:30).
Answering to "they that understand"
(Da 11:33, 35),
the same Hebrew, Maskilim; Israelites who, though in Jerusalem when wickedness is coming to a head, are found intelligent witnesses against it. As then they appeared worn out with persecutions (typically, of Antiochus; antitypically, of Antichrist); so now in the resurrection they "shine as the brightness of the firmament." The design of past afflictions here appears "to make them white"
(Mt 13:43; Re 7:9, 14).
turn . . . to righteousness--literally, "justify," that is, convert many to justification through Christ
(Jas 5:20).
stars--
(1Co 15:41, 42).
4
無題
4. 隐藏……封闭这书——约翰却被告知
（Re 22:10）
不可封闭他见的异象。但以理的预言指着遥远的时期，故对最近的将来是隐晦的；而约翰的预言却快要应验
（Re 1:1, 3; 22:6）。
以色列在被掳之后领受但以理的预言，过早热心地寻求所预言之时期的征兆：但以理的预言正是要约束这种心态。相反，为外邦教会所写的约翰，需要使其铭记时期的短暂，因它源于外邦，易与世俗同化，并忘记主的再来（参
Mt 25:13, 19；Mr 13:32-37；2Pe 3:8, 12；Re 22:20）。
往来奔跑——并非如某些人所想指现代交通的迅速，也不是[BARNES]所说的基督徒宣教士到世界各地传福音，因为上下文难以容纳；而是，如今很少人关心神这预言，但“末期”即其应验临近时，“必有多人往来奔跑”，即查考它，逃阅每一页。参
Hab 2:2
[CALVIN]：由此“知识（即预言中所启示神旨意的知识）必增长”。这大概正在应验中。
英語原文
4. shut up . . . seal the book--John, on the contrary, is told
(Re 22:10)
not to seal his visions. Daniel's prophecy refers to a distant time, and is therefore obscure for the immediate future, whereas John's was to be speedily fulfilled
(Re 1:1, 3; 22:6).
Israel, to whom Daniel prophesied after the captivity, with premature zeal sought after signs of the predicted period: Daniel's prophecy was designed to restrain this. The Gentile Church, on the contrary, for whom John wrote, needs to be impressed with the shortness of the period, as it is, owing to its Gentile origin, apt to conform to the world, and to forget the coming of the Lord (compare
Mt 25:13, 19; Mr 13:32-37; 2Pe 3:8, 12; Re 22:20).
run to and fro--not referring to the modern rapidity of locomotion, as some think, nor to Christian missionaries going about to preach the Gospel to the world at large [BARNES], which the context scarcely admits; but, whereas now but few care for this prophecy of God, "at the time of the end," that is, near its fulfilment, "many shall run to and fro," that is, scrutinize it, running through every page. Compare
Hab 2:2
[CALVIN]: it is thereby that "the knowledge (namely, of God's purposes as revealed in prophecy) shall be increased." This is probably being now fulfilled.
5
無題
5. 又见两个天使的异象，一个在希底结河（即底格里斯河）这一边，另一个在那一边，暗示天使从四面八方伺候，为要执行神的命令。对但以理说话的天使是从河“以上”在上面的
（Da 12:6，
旁注）。
英語原文
5. A vision of two other angels, one on one side of the Hiddekel or Tigris, the other on the other side, implying that on all sides angels attend to execute God's commands. The angel addressing Daniel had been over the river "from above"
(Da 12:6,
Margin).
6
無題
6. 一个——即那两位中的一位
（Da 12:5）。
穿细麻衣的人——即到目前为止说话的那一位。神感动那天使发问，为要唤醒我们的怠慢，因为就连“天使也愿意详细察看”有关人类救赎的事
（1Pe 1:12），
因这些事彰显了他们与我们所同奉之主的荣耀
（Eph 3:10）。
这些奇事的结局……到何时——天使这问题论及神一般的最终作为、敌基督的覆灭、以及复活。但以理的问题
（Da 12:8）
则论及他本国的较近的未来[AUBERLEN]。
英語原文
6. one--namely, of the two
(Da 12:5).
man . . . in linen--who had spoken up to this point. God impelled the angel to ask in order to waken us out of our torpor, seeing that the very "angels desire to look into" the things affecting man's redemption
(1Pe 1:12),
as setting forth the glory of their Lord and ours
(Eph 3:10).
How long . . . to the end of these wonders--This question of the angel refers to the final dealings of God in general, Antichrist's overthrow, and the resurrection. Daniel's question
(Da 12:8)
refers to the more immediate future of his nation [AUBERLEN].
7
無題
7. 举起……右手……和……左手——通常举手是向天呼吁，为真理作证
（De 32:40；Re 10:5, 6）。
此处双手都举起，为要更完全地证实。
一载、二载、半载——（见
Da 7:25
注释）。
NEWTON 将这预言指向东方的背道——伊斯兰教，他指出，其时期与西方小角的背道
（Da 7:25）
一样，都是三年半，即1260个预言日；PRIDEAUX 说，穆罕默德于主后606年开始编造他的骗局，退到他的洞穴里，正是福卡斯向罗马主教赐予那使他取得“普世牧者”头衔的诏令之年；如此，敌基督同时将两脚踏在基督教世界，一在东方，一在西方。三年半是世界权能的时期，在其中属世的国管辖属天的国[AUBERLEN]。“三年半”代表属灵试炼的观念；（除了这确定的象征意义之外，无疑还有准确的年代意义，不过我们尚不确定）：它是“七”——完全数——的一半，故为半完全状态，是试验的状态。圣城被外邦人践踏四十二个月
（Re 11:2），
兽行使权柄也是如此
（Re 13:5）。
两个见证人穿毛衣传道1260天，并三天半无人埋葬：旷野中的妇人也是如此：同样也是“一载、二载、半载”
（Re 11:3, 9, 11; 12:6, 14）。
四十二将教会与以色列相连，以色列在旷野的行程是四十二站
（Nu 33:1-50）。
以利亚时代以色列的饥荒与干旱是“三年零六个月”
（Lu 4:25；Jas 5:17）；
与安提阿古的逼迫同期：忧患之子的事奉也是如此，他在一周之中停止
（Da 9:27）
[WORDSWORTH, Apocalypse]。
打破……圣民——“完毕”与此处的“结局”
（Da 9:27）
相应，即“倾倒”最后咒诅的残滓于“荒凉的圣民”。以色列最深的卑微（她权能的彻底“粉碎”）是她升高的前奏，因为这引领她寻求她的神与弥赛亚
（Mt 23:39）。
英語原文
7. held up . . . right . . . and . . . left hand--Usually the right hand was held up in affirmation as an appeal to heaven to attest the truth
(De 32:40; Re 10:5, 6).
Here both hands are lifted up for the fuller confirmation.
time, times, and a half--(See on
Da 7:25).
NEWTON, referring this prophecy to the Eastern apostasy, Mohammedanism, remarks that the same period of three and a half years, or 1260 prophetic days, is assigned to it as the Western apostasy of the little horn
(Da 7:25);
and so, says PRIDEAUX, Mohammed began to forge his imposture, retiring to his cave, A.D. 606, the very year that Phocas made the grant to the bishop of Rome, whence he assumed the title, The Universal Pastor; Antichrist thus setting both his feet on Christendom together, the one in the East, and the other in the West. Three and a half is the time of the world power, in which the earthly kingdoms rule over the heavenly [AUBERLEN]. "Three and a half" represents the idea of spiritual trial; (besides this certain symbolical meaning, there is doubtless an accurate chronological meaning, which is as yet to us uncertain): it is half of "seven," the complete number, so a semi-perfect state, one of probation. The holy city is trodden by the Gentiles forty-two months
(Re 11:2),
so the exercise of the power of the beast
(Re 13:5).
The two witnesses preach in sackcloth 1260 days, and remained unburied three days and a half: so the woman in the wilderness: also the same for a "time, times, and a half"
(Re 11:3, 9, 11; 12:6, 14).
Forty-two connects the Church with Israel, whose haltings in the wilderness were forty-two
(Nu 33:1-50).
The famine and drought on Israel in Elijah's days were for "three years and six months"
(Lu 4:25; Jas 5:17);
there same period as Antiochus' persecution: so the ministry of the Man of Sorrows, which ceased in the midst of a week
(Da 9:27)
[WORDSWORTH, Apocalypse].
scatter . . . holy people--"accomplished" here answers to "the consummation"
(Da 9:27),
namely, the "pouring out" of the last dregs of the curse on the "desolated holy people." Israel's lowest humiliation (the utter "scattering of her power") is the precursor of her exaltation, as it leads her to seek her God and Messiah
(Mt 23:39).
8
無題
8. 不明白——但以理“明白”了关于安提阿古的异象的主要特征
（Da 10:1, 14），
但不明白时期。
1Pe 1:10-12
主要指但以理：因为是他预言了“基督受苦，后来得荣耀”；是他“不是为自己，而是为我们”预言；是他“考察在他里面的基督之灵所指的是什么时候，或怎样的时候”。
英語原文
8. understood not--Daniel "understood" the main features of the vision as to Antiochus
(Da 10:1, 14),
but not as to the times.
1Pe 1:10-12
refers mainly to Daniel: for it is he who foretells "the sufferings of Christ and the glory that should follow"; it is he who prophesies "not unto himself, but unto us"; it is he who "searched what, or what manner of time the Spirit of Christ in him did signify."
9
無題
9. 但以理想要知道更多的愿望，如此被推延“直到末期”。约翰的启示部分揭示了此处所隐藏的（见
Da 12:4；
Da 8:26
注释）。
英語原文
9. Daniel's desire of knowing more is thus deferred "till the time of the end." John's Revelation in part reveals what here is veiled (see on
Da 12:4;
Da 8:26).
10
無題
10. 关于时期无需更详尽的解释；因为当到目前为止所给的预言应验时，敬虔人必因所预告的试炼而“清净”，并明白末期近了；但恶人却不明白，因而冲向自己的灭亡
（Da 11:33-35）
[MAURER]。“末期”首先指安提阿古之逼迫的末期；按本体指敌基督的末期。正是主体上的清楚，使隐晦成为必要。神旨意的应验不是一道世俗人可以凭算术计算明白的算术题，而是一个圣洁的谜，为要激发人忠心遵行神的道路，并勤勉研究神子民的历史[AUBERLEN]。
基督正是以此为引
（Mt 24:15），
“读的人须要会意”。
英語原文
10. There is no need of a fuller explanation as to the time; for when the predictions so far given shall have come to pass, the godly shall be "purified" by the foretold trials and shall understand that the end is at hand; but the wicked shall not understand, and so shall rush on to their own ruin
(Da 11:33-35)
[MAURER]. The "end" is primarily, of Antiochus' persuasion; antitypically, the end of Antichrist's. It is the very clearness in the main which renders necessary the obscurity. The fulfilment of God's decree is not a mere arithmetical problem which the profane may understand by arithmetical calculations, but a holy enigma to stimulate to a faithful observance of God's ways, and to a diligent study of the history of God's people [AUBERLEN]. To this Christ refers
(Mt 24:15),
"Whose readeth, let him understand."
11
無題
11. 除掉……常献的燔祭……那可憎的——
（Da 11:31）。
关于这时代，可能具有预言性的萌芽与多重意义：安提阿古对圣殿的亵渎（从西流基纪元145年以亚月，到犹大·马加比于148年基斯流月二十五日恢复敬拜，共1290天；再过45天，安提阿古于148年细罢特月去世，犹太人的苦难告终[MAURER]）；基督死后由异教罗马亵渎；由穆罕默德亵渎；由敌基督——背道罗马的顶峰——亵渎。“那可憎的”必须达到顶峰（见 AUBERLEN 的翻译：“顶峰”，
Da 9:27），
罪恶满盈，弥赛亚才降临。
一千二百九十日——比“一载、二载、半载”
（Da 12:7）
多一个月。
在
Da 12:12，
再加四十五日，共1335日。TREGELLES 认为耶稣降临时要拯救犹太人。其间有一间隔，他们的良心被唤醒，悔改信祂。又有第二个间隔，以色列被赶散的人被招聚，然后合一的祝福临到。这些阶段由1260、1290、1335日标出。CUMMING 认为1260年始于查士丁尼于主后533年将东方教会置于罗马主教约翰二世之下；终于1792年，那年拿破仑法典建立，教皇蒙羞。1290延伸到1822年左右，约在土耳其——希腊在东方帝国的继承者——势力衰退之时。再加45年止于1867年，“外邦人的日期”的末了。见
Le 26:24，
“七次”，即7×360，或2520年：主前652年是犹大被掳之始，始于玛拿西；从这日期算起的2520年止于1868年，与前述的1867年几乎吻合。见
Da 8:14
注释。
世界的第七个千年[CLINTON]始于1862年。到1869年（第二次降临之日）的七年构成具位格之敌基督的统治；在最后三年半，即末后大灾难的时期，以诺（或摩西）与以利亚——两个见证人——穿毛衣说预言。这理论甚为可疑（参
Mt 24:36；Ac 1:7；1Th 5:2；2Pe 3:10）；
但唯有事情本身才能告诉人，这类理论在年代上的偶合是偶然的，还是可以用来固定未来时期的坚实数据。HALES 将1260、1290、1335各时期始于罗马毁灭耶路撒冷，终于宗教改革的曙光——威克里夫与胡司的讲道。
英語原文
11. from . . . sacrifice . . . taken way . . . abomination--
(Da 11:31).
As to this epoch, which probably is prophetically germinant and manifold; the profanation of the temple by Antiochus (in the month Ijar of the year 145 B.C., till the restoration of the worship by Judas Maccabeus on the twenty-fifth day of the ninth month [Chisleu] of 148 B.C., according to the Seleucid era, 1290 days; forty-five days more elapsed before Antiochus' death in the month Shebat of 148 B.C., so ending the Jews' calamities [MAURER]); by pagan Rome, after Christ's death; by Mohammed; by Antichrist, the culmination of apostate Rome. The "abomination" must reach its climax (see AUBERLEN'S translation, "summit,"
Da 9:27),
and the measure of iniquity be full, before Messiah comes.
thousand two hundred and ninety days--a month beyond the "time, times, and a half"
(Da 12:7).
In
Da 12:12,
forty-five days more are added, in all 1335 days. TREGELLES thinks Jesus at His coming will deliver the Jews. An interval elapses, during which their consciences are awakened to repentance and faith in Him. A second interval elapses in which Israel's outcasts are gathered, and then the united blessing takes place. These stages are marked by the 1260, 1290, and 1335 days. CUMMING thinks the 1260 years begin when Justinian in A. D. 533 subjected the Eastern churches to John II, bishop of Rome; ending in 1792, when the Code Napoleon was established and the Pope was dishonored. 1290 reach to 1822, about the time of the waning of the Turkish power, the successor to Greece in the empire of the East. Forty-five years more end in 1867, the end of "the times of the Gentiles." See
Le 26:24,
"seven times," that is, 7 X 360, or 2520 years: 652 B.C. is the date of Judah's captivity, beginning under Manasseh; 2520 from this date end in 1868, thus nearly harmonizing with the previous date, 1867. See on
Da 8:14.
The seventh millenary of the world [CLINTON] begins in 1862. Seven years to 1869 (the date of the second advent) constitute the reign of the personal Antichrist; in the last three and a half, the period of final tribulation, Enoch (or else Moses) and Elijah, the two witnesses, prophesy in sackcloth. This theory is very dubious (compare
Mt 24:36; Ac 1:7; 1Th 5:2; 2Pe 3:10);
still the event alone can tell whether the chronological coincidences of such theories are fortuitous, or solid data on which to fix the future times. HALES makes the periods 1260, 1290, 1335, begin with the Roman destruction of Jerusalem and end with the precursory dawn of the Reformation, the preaching of Wycliffe and Huss.
13
無題
13. 安息——在坟墓中
（Job 3:17；Isa 57:2）。
他与他的本民以色列一样，必须忍耐且自信地等候祝福，直到神的时候。他“没有得着所应许的”，却必须等到基督教选圣徒被引入、在头一次复活时，他与众旧约圣徒才“离开我们就不能完全”
（Heb 11:40）。
起来——含称义得生之意，与定罪相对
（Ps 1:5）。
你的分——取象于地上迦南的拈阄分地。
[目录]
[上一页]
[下一页]
Robert Jamieson、A. R. Fausset、David Brown
《圣经诠释与解经全书》（1871）
增补、勘误与意见请寄给编者
英語原文
13. rest--in the grave
(Job 3:17; Isa 57:2).
He, like his people Israel, was to wait patiently and confidently for the blessing till God's time. He "received not the promise," but had to wait until the Christian elect saints should be brought in, at the first resurrection, that he and the older Old Testament saints "without us should not be made perfect"
(Heb 11:40).
stand--implying justification unto life, as opposed to condemnation
(Ps 1:5).
thy lot--image from the allotment of the earthly Canaan.
[Table of Contents]
[Previous] [Next]
Robert Jamieson, A. R. Fausset and David Brown
Commentary Critical and Explanatory on the Whole Bible (1871)
Send Addenda, Corrigenda, and Sententiae to the editor
Da 12:1-13.
异象的总结（第十至十二章）及本书的跋。
参
Da 12:4, 13；
由于
Da 12:6, 7
所指的
Da 7:25，
即敌基督的时期，所以接下来的
Da 12:8-12
论到安提阿古的时期（将
Da 12:11
与 Da 11:31 相比较），
如此便将两段大患难时期合并于一个概览之中。犹太人在马加比治下的政治复兴，乃是过渡到基督荣耀降临毁灭敌基督之后、随之而来的真实复活的起点。此处的语言由较近的事件转向更远的事件，而唯有对后者才完全适用。
1. 那时——按预表，指安提阿古统治末期；按本体，指敌基督在基督降临时被毁灭的时候。
米迦勒——以色列（“你本国之民”）的守护天使，
（Da 10:13）。
地上影响神子民的事件，在天上善恶天使之间的争战中都有其对应；同样，在地上决定基督教优势的最后大争战中也是如此
（Re 12:7-10）。
他是天使长，并非主耶稣；因为在
Jude 9
中他与“主”有别。
必有——更佳作“必有这事”。
大艰难，从有国以来直到此时没有过的——部分适用于安提阿古时期，他是首先颠覆犹太宗教、逼迫持守者的人，这是其他世界强权未曾行过的。完全适用于敌基督的末期，以及他对归回巴勒斯坦之以色列的逼迫。撒但将被许可行使不受拦阻、无与伦比的作为
（Isa 26:20, 21；Jer 30:7；Mt 24:21；
参
Da 8:24, 25; 11:36）。
你本国之民必得拯救——
（Ro 11:26）。
与
Zec 13:8, 9
所述以色列的拯救相同：“三分之二……凡剩下的三分之一，我必……熬炼他们如熬炼银子”。以色列中被存留的余民，因没有参与敌基督的亵渎而得免
（Re 14:9, 10）；
不可与那些在基督降临之前已经承认基督的人混淆，他们是“照着拣选之恩的余数”
（Ro 11:5），
是那些有分于千禧年国度、以荣耀之体与祂同作王的长子教会的一部分；那被存留的余民
（Isa 10:21）
只有当他们看见主耶稣时才认识祂，那时恩典与恳求的灵才浇灌在他们身上[TREGELLES]。
名录在册上——即记在神隐秘旨意的册上，预定要得拯救
（Ps 56:8; 69:28；Lu 10:20；Re 20:15; 21:27）。
喻指公民的名册
（Ne 7:5）。