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. 睡在塵埃中……多人——「從睡著的人中間的許多……這些必歸永生；但那些（其餘此時不醒來的睡著者）必歸羞辱」[TREGELLES]。不是一般復活，而是有分於頭一次復活之人的復活；其餘的死人不到千年完了才復活
(Re 20:3, 5, 6；
比較
1Co 15:23; 1Th 4:16)。
以色列的國家復活與選民教會的頭一次復活，類似地與主從其本處出來懲罰大地相連
Isa 26:19, 21; 27:6。
比較
Isa 25:6-9。
猶太解經家支持TREGELLES。AUBERLEN認為本節引入復活的唯一目的，是激勵人在安提阿古的迫害中信實忍耐；並認為
Da 12:1
的災難時期與
Da 12:2
的復活之間沒有年代上的關聯；因此「那時」一語在
Da 12:1
出現兩次，但在
Da 12:2, 3
沒有確定時間；2 Maccabees 7:9, 14, 23顯示這預言的果效——它激勵馬加比母親和她的兒子們勇敢面對死亡，同時以類似此處的話承認復活。比較
Heb 11:35。
NEWTON將「多人」理解為所有人的觀點不那麼可信；因他所引用的
Ro 5:15, 19，
希臘文是「那些多人」，即所有人，但此處希伯來文沒有冠詞。惟有此處在舊約中提到「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
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3. 智慧人——
(Pr 11:30)。
對應於「通達人」
(Da 11:33, 35)，
同一個希伯來文詞，Maskilim；即那些在邪惡即將到達頂點之時身在耶路撒冷，卻對之作智慧見證的以色列人。正如那時他們在迫害中看似被磨損（預表上是安提阿古的迫害；反預表上是反基督的）；所以如今在復活中他們「發光如穹蒼的光輝」。過去苦難的目的在此顯明為「使他們潔白」
(Mt 13:43; Re 7:9, 14)。
歸……為義——字面意為「稱義」，即引導許多人因基督得稱為義
(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
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4. 隱藏……封閉這書——約翰卻被告知
(Re 22:10)
不要封住他的異象。但以理的預言指著遙遠的時期，因此對近期未來是晦暗的；而約翰的預言要快快應驗
(Re 1:1, 3; 22:6)。
以色列——但以理在被擄之後向他們說預言的對象——以過度的熱心尋求預言時期的徵兆：但以理的預言正是要約束這種行為。相反，約翰為其寫作的外邦教會需要被強調時期的短促，因其外邦的出身容易隨從世俗，忘記主的降臨（比較
Mt 25:13, 19; Mr 13:32-37; 2Pe 3:8, 12; Re 22:20)。
往來奔跑——不是指現代交通的迅速（如某些人所想），也不是指基督教宣教士到處向世界傳福音[BARNES]（這幾乎不為上下文所容許）；而是，如今很少有人關心這神的預言，但「在末時」即其應驗將近之時，「必有許多人往來奔跑」，即細察它，翻遍每一頁。比較
Hab 2:2
[CALVIN]：藉此「知識（即神在預言中所啟示的旨意）就增長」。這可能正在我們這時代應驗。
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
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5. 另外兩位天使的異象，一位在希底結（即底格里斯）河的一邊，另一位在另一邊，暗示天使從四面執行神的命令。對但以理說話的那位天使，是從河的上方來的
(Da 12:6，
欄外注)。
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. 一個——即兩位中的一位
(Da 12:5)。
穿細麻衣的人——就是到這時為止說話的那位。神推動這位天使發問，為要喚醒我們的遲鈍，因為連「天使也願意詳細察看」這些關乎人類救贖的事
(1Pe 1:12)，
因這些事彰顯了他們和我們的主的榮耀
(Eph 3:10)。
要到幾時……這些奇事才到結局——天使這問題論及神最終的作為，即反基督的傾覆和復活。但以理的問題
(Da 12:8)
則關乎他本國較近的未來[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. 舉起……右手……和……左手——通常舉起右手是為了肯定，作為向天呼求以證實真理
(De 32:40； Re 10:5, 6)。
此處雙手都舉起，為更充分的確認。
一載、二載、半載——（見論
Da 7:25)。
NEWTON將這預言應用於東方的背道——回教，他指出，這同樣的三年半時期，即1260個預言日，也被賦予西方小角的背道
(Da 7:25)；
PRIDEAUX說，因此穆罕默德於主後606年開始在其洞中偽造其騙局，正是福卡斯把特權授予羅馬主教、使其取得「普世牧者」稱號的那一年；反基督就這樣把兩腳同時踏上基督教世界——一腳在東，一腳在西。三年半是世界強權的時期，其間屬地的國統轄屬天的國[AUBERLEN]。「三年半」代表屬靈試煉的概念；（除了這確定的象徵意義外，無疑還有精確的年代意義，這對我們目前尚不確定）：它是「七」——完全數——的一半，因此是一種半完全的狀態，一種考驗的狀態。聖城被外邦人踐踏四十二個月
(Re 11:2)，
獸行使權柄也是如此
(Re 13:5)。
兩個見證人穿著毛衣傳道1260天，並且陳屍街頭三天半；曠野中的婦人也是如此；又同樣有「一載、二載、半載」
(Re 11:3, 9, 11; 12:6, 14)。
四十二將教會與以色列相連，以色列在曠野的行程是四十二站
(Nu 33:1-50)。
以利亞時代以色列的饑荒和乾旱是「三年零六個月」
(Lu 4:25； Jas 5:17)；
這與安提阿古的迫害時期相同：憂患之人的事工也是如此，他在一個七的中間停止
(Da 9:27)
[WORDSWORTH, Apocalypse]。
打碎……聖民——此處的「打碎」對應於
Da 9:27
的「結局」，即傾倒那臨到「荒涼的聖民」之咒詛的最後渣滓。以色列最低的屈辱（其力量的徹底「粉碎」）是其高升的前奏，因這引導她去尋求她的神和彌賽亞
(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. 卻不明白——但以理「明白」了關於安提阿古的異象的主要內容
(Da 10:1, 14)，
卻不明白關乎時期的部分。
1Pe 1:10-12
主要是指著但以理說的：因為正是他預言了「基督受苦難，後來得榮耀」；正是他「不是為自己，而是為我們」說預言；正是他「詳細尋求考察時候——基督的靈在他裏面所指示的——是甚麼時候」。
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願望，因此被推延「直到末時」。約翰的啟示錄部分揭示了此處被隱藏的內容（見論
Da 12:4； Da 8:26)。
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. 關於時期，無需更詳盡的解釋；因為當目前所給的預言應驗之時，敬虔的人將因所預告的試煉而得「潔淨」，並明白結局近了；惡人卻不明白，因此急忙奔向自己的毀滅
(Da 11:33-35)
[MAURER]。這「結局」首先指安提阿古勢力的結束；反預表方面指反基督的結束。正是主要內容的清晰，使得某些晦暗成為必要。神旨意的應驗不是一個凡夫俗子可用算術推算的算術題，而是一個神聖的謎語，用以激勵人忠心留意神的作為，並勤勉研究神百姓的歷史[AUBERLEN]。基督所引用的正是此處
(Mt 24:15)，
「讀的人須要會意」。
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. 從……祭祀……除去……可憎之物——
(Da 11:31)。
關於這個時期，可能是預言性地萌芽並多方面的：安提阿古對聖殿的褻瀆（自主前145年以亞月開始，至主前148年基斯流月二十五日猶大．馬加比恢復敬拜為止，按西流基紀元共1290日；此後再過45日，安提阿古於主前148年細罷特月死，猶太人的災難便告終[MAURER]）；基督死後由異教羅馬所行；由穆罕默德；由反基督——背道羅馬的頂峰。「可憎之物」必須達到其頂點（見AUBERLEN的譯法，「頂峰」，
Da 9:27)，
罪惡的量度必須滿盈，彌賽亞才會來臨。
一千二百九十日——比「一載、二載、半載」
(Da 12:7)
多一個月。
在
Da 12:12
再加四十五日，共1335日。TREGELLES認為耶穌降臨時將拯救猶太人。其間有一段時期，他們的良心被喚醒，悔改信祂。再有一段時期，以色列被趕散的人被招聚，然後合一的祝福才臨到。這些階段以1260、1290和1335日為標記。CUMMING認為1260年從主後533年查士丁尼使東方教會順服羅馬主教約翰二世開始；終於1792年——那時拿破崙法典確立，教皇受辱。1290年延伸到1822年前後，約為土耳其——希臘在東方帝國的繼承者——勢力衰落之時。再加四十五年終於1867年，即「外邦人的日期」的結束。見
Le 26:24
「七次」，即7 X 360，或2520年：主前652年是猶大被擄之始，始於瑪拿西年間；從此算起2520年終於1868年，與前一日期1867年幾乎吻合。見論
Da 8:14。
[CLINTON認為]世界的第七千年始於1862年。到1869年（第二次降臨之日）的七年，是那位有形的反基督的統治時期；在最後三年半，即最終大災難的時期，以諾（或摩西）和以利亞——兩位見證人——穿著毛衣說預言。這理論很可疑（比較
Mt 24:36； Ac 1:7； 1Th 5:2； 2Pe 3:10)；
不過只有事件本身才能斷定這類理論的年代巧合究竟是偶然，還是據以確定未來時期的可靠資料。HALES則把1260、1290、1335各時期定為從羅馬毀滅耶路撒冷開始，終於宗教改革的先聲——威克里夫和胡司的傳道。
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——在墳墓中
(Job 3:17； Isa 57:2)。
他與他的百姓以色列一樣，必須耐心且滿有信心地等候祝福，直到神的時候。他「沒有得著所應許的」，卻必須等到基督的選民聖徒在頭一次復活中被帶進來，他和較早期的舊約聖徒「若不與我們同得，就不能完全」
(Heb 11:40)。
站起來——暗示得稱義以至於生，與定罪相對
(Ps 1:5)。
你的分——取自地上迦南之分配的比喻。
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Robert Jamieson、A. R. Fausset、David Brown
《聖經批評與解釋全書》（1871）
增補、更正和評論請寄給編者
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.
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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.
異象（第十至十二章）的結論與全書的跋。
比較
Da 12:4, 13；
正如
Da 12:6, 7
指
Da 7:25，
即反基督的時候，所以隨後的
Da 12:8-12
論安提阿古的時候（比較
Da 12:11
與 Da 11:31），
從而把兩個大災難時期放在一個概覽中。猶太人在馬加比之下的政治復甦，是過渡到基督榮耀降臨毀滅反基督之後那字面復活的起點。此處的語言從較近的事件過渡到更遠的事件，而只有對後者才能完全適用。
1. 那時——就預表而言，指安提阿古統治的末期；就反預表而言，指反基督在基督降臨時被毀滅的時候。
米迦勒——以色列的護衛天使（「你本國之民」，
Da 10:13)。
地上影響神百姓的事件，在天上善惡天使之間的爭戰中有對應；因此，在最後地上那場決定基督教優勢地位的大爭戰中也是如此
(Re 12:7-10)。
是一位天使長，不是主耶穌；因為他在
Jude 9
中與「主」有別。
必有大——更確切地說，「必有」。
有大艱難，從有國以來直到此時沒有這樣的——部分適用於安提阿古時代，他是第一個推翻猶太宗教、迫害其持守者的人，這是其他任何世界強權未曾做過的。完全適用於反基督的末期，以及他對歸回巴勒斯坦之以色列的迫害。撒但將被允許發揮無阻的、無可比擬的能量
(Isa 26:20, 21; Jer 30:7; Mt 24:21;
比較
Da 8:24, 25; 11:36)。
你本國的民必得拯救——
(Ro 11:26)。
與
Zec 13:8, 9
中相同的以色列拯救：「三分之一……經過火……如煉淨的銀子」。以色列中蒙保守的餘民，因未參與反基督教的褻瀆而被免去
(Re 14:9, 10)；
不可與那些在祂降臨之前已承認基督的人——「照著揀選之恩的餘數」
(Ro 11:5)、
長子之教會中將以榮耀身體與祂同掌千年國的一部分——混淆；蒙保守的餘民
(Isa 10:21)
只有在見到祂時、當恩典和懇求的靈澆灌他們時才認識主耶穌[TREGELLES]。
名錄在冊上——即神秘密旨意的冊上，注定要得拯救
(Ps 56:8; 69:28; Lu 10:20; Re 20:15; 21:27)。
從公民名冊的比喻而來
(Ne 7:5)。