Chapter commentary
Revelation Chapter 10
1
Re 10:1-11.
简体中文
English original
Re 10:1-11.
VISION OF THE LITTLE BOOK.
As an episode was introduced between the sixth and seventh seals, so there is one here
(Re 10:1-11:14)
after the sixth and introductory to the seventh trumpet
(Re 11:15,
which forms the grand consummation). The Church and her fortunes are the subject of this episode: as the judgments on the unbelieving inhabiters of the earth
(Re 8:13)
were the exclusive subject of the fifth and sixth woe-trumpets.
Re 6:11
is plainly referred to in
Re 10:6
below; in
Re 6:11
the martyrs crying to be avenged were told they must "rest yet for a little season" or time: in
Re 10:6
here they are assured, "There shall be no longer (any interval of) time"; their prayer shall have no longer to wait, but
(Re 10:7)
at the trumpet sounding of the seventh angel shall be consummated, and the mystery of God (His mighty plan heretofore hidden, but then to be revealed) shall be finished. The little open book
(Re 10:2, 9, 10)
is given to John by the angel, with a charge
(Re 10:11)
that he must prophesy again concerning (so the Greek) peoples, nations, tongues, and kings: which prophecy (as appears from
Re 11:15-19)
affects those peoples, nations, tongues, and kings only in relation to ISRAEL AND THE CHURCH, who form the main object of the prophecy.
1. another mighty angel--as distinguished from the mighty angel who asked as to the former and more comprehensive book
(Re 5:2),
"Who is worthy to open the book?"
clothed with a cloud--the emblem of God coming in judgment.
a--A, B, C, and Aleph read "the"; referring to
(Re 4:3)
the rainbow already mentioned.
rainbow upon his head--the emblem of covenant mercy to God's people, amidst judgments on God's foes. Resumed from
Re 4:3
(see on
Re 4:3).
face as . . . the sun--
(Re 1:16; 18:1).
feet as pillars of fire--
(Re 1:15; Eze 1:7).
The angel, as representative of Christ, reflects His glory and bears the insignia attributed in
Re 1:15, 16; 4:3,
to Christ Himself. The pillar of fire by night led Israel through the wilderness, and was the symbol of God's presence.
2
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简体中文
2. 他——希腊文作"有"。
手里——在他左手中；因为
Re 10:5
（见
Re 10:5
注释）中，他举起右手向天。
小书卷——与那卷载有神全部旨意之全盘计划的"书"
（Re 5:1）
相比，是小的——那书直到最终结局才被完全诵读。而另一卷，即较小的书卷，只载有约翰如今要据为己有
（Re 10:9, 11），
然后用以向他人说预言的一部分。新约以"书"一词（希腊文"biblus"）开始，而"小书卷"（希腊文"biblaridion"）是其指小词——"小圣经"，即缩小版的圣经。
踏海踏地——虽有七头之兽将要从海中上来
（Re 13:1），
有如同羔羊之两角的兽
（Re 13:11）
要从地中上来，然而这不过是暂时的，一旦第七位天使吹号发声之时，时日不再有了
（Re 10:6, 7）；
那天使右脚踏海、左脚踏地，宣告二者都属乎神，且即将从僭夺者及其随从手中得洁净。
English original
2. he had--Greek, "Having."
in his hand--in his left hand: as in
Re 10:5
(see on
Re 10:5),
he lifts up his right hand to heaven.
a little book--a roll little in comparison with the "book"
(Re 5:1)
which contained the whole vast scheme of God's purposes, not to be fully read till the final consummation. This other, a less book, contained only a portion which John was now to make his own
(Re 10:9, 11),
and then to use in prophesying to others. The New Testament begins with the word "book" (Greek, "biblus"), of which "the little book" (Greek, "biblaridion") is the diminutive, "the little bible," the Bible in miniature.
upon the sea . . . earth--Though the beast with seven heads is about to arise out of the sea
(Re 13:1),
and the beast with two horns like a lamb
(Re 13:11)
out of the earth, yet it is but for a time, and that time shall no longer be
(Re 10:6, 7)
when once the seventh trumpet is about to sound; the angel with his right foot on the sea, and his left on the earth, claims both as God's, and as about soon to be cleared of the usurper and his followers.
3
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简体中文
3. 象……狮子——天使所代表的基督，常被如此象征
（Re 5:5，
"犹大支派中的狮子"）。
七雷——希腊文作"那七雷"。它们是《启示录》象征体系的一部分；所以带有冠词，表明已为人所知。如此，雷轰标志着第七印的揭开
（Re 8:1, 5）；
第七碗也是如此
（Re 16:17, 18）。
华兹华斯称之为冠词的预言性用法；"那雷，下文将详述"。其全部含义要到第七印、第七号
（Re 11:19）
和第七碗所标示的伟大结局之时才为人所知。
发声——希腊文作"说出自己的声音"；即独特地属于它们自己的、如今未向人显明的声音。
English original
3. as . . . lion--Christ, whom the angel represents, is often so symbolized
(Re 5:5,
"the Lion of the tribe of Juda").
seven thunders--Greek, "the seven thunders." They form part of the Apocalyptic symbolism; and so are marked by the article as well known. Thus thunderings marked the opening of the seventh seal
(Re 8:1, 5);
so also at the seventh vial
(Re 16:17, 18).
WORDSWORTH calls this the prophetic use of the article; "the thunders, of which more hereafter." Their full meaning shall be only known at the grand consummation marked by the seventh seal, the seventh trumpet
(Re 11:19),
and the seventh vial.
uttered their--Greek, "spake their own voices"; that is, voices peculiarly their own, and not now revealed to men.
4
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简体中文
4. 当——亚力山大抄本读作"一切事"。但大多抄本支持英文译本。
发声——抄本A、B、C和亚力山大抄本略去"声音"。当译作"说了"。
我——抄本A、B、C、亚力山大抄本和叙利亚文译本略去。
封上——与
Re 22:20
相反的命令。虽然在末时但以理时代所封住的事要被显明，但这些雷的声音却不然。约翰虽听见，却不可在《启示录》中向他人传达；因其如此可畏，神在怜悯中将其隐藏，因为"一天的难处一天当就够了"。如此敬虔之人便不致对将来之恶作病态的沉思；不敬虔之人也不致因绝望而放肆。阿福德另加一层隐匿的目的，即"敬虔的敬畏，因见神箭袋中的箭尚未用尽"。除了所预言的可怕之事，还有其他不可言说、更为恐怖之事隐藏在背后。
English original
4. when--Aleph reads, "Whatsoever things." But most manuscripts support English Version.
uttered their voices--A, B, C, and Aleph omit "their voices." Then translate, "had spoken."
unto me--omitted by A, B, C, Aleph, and Syriac.
Seal up--the opposite command to
Re 22:20.
Even though at the time of the end the things sealed in Daniel's time were to be revealed, yet not so the voices of these thunders. Though heard by John, they were not to be imparted by him to others in this book of Revelation; so terrible are they that God in mercy withholds them, since "sufficient unto the day is the evil thereof." The godly are thus kept from morbid ponderings over the evil to come; and the ungodly are not driven by despair into utter recklessness of life. ALFORD adds another aim in concealing them, namely, "godly fear, seeing that the arrows of God's quiver are not exhausted." Besides the terrors foretold, there are others unutterable and more horrifying lying in the background.
5
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简体中文
5. 举起手来——抄本A和武加大译本如此。但抄本B、C、亚力山大抄本、叙利亚文译本、科普特译本作"举起他的右手"。举手向天、呼求真实之神起誓，是当时的惯例。这段异象暗指
Da 12:1-13。
比较
Re 10:4
与Da 12:4, 9；
以及
Re 10:5, 6
末与Da 12:7。
但那里穿细麻衣、站在水上的天使，起誓"一载、二载、半载"将在成全之前介入；这里相反，左脚踏地、右脚踏海的天使，起誓不再有时日了。在那里他双手向天举起；这里他手里拿着如今展开的小书卷（而在但以理书书卷是封住的）
（Re 10:2），
只举起**右手向天。
English original
5. lifted up his hand--So A and Vulgate read. But B, C, Aleph, Syriac, and Coptic, ". . . his right hand." It was customary to lift up the hand towards heaven, appealing to the God of truth, in taking a solemn oath. There is in this part of the vision an allusion to
Da 12:1-13.
Compare
Re 10:4, with Da 12:4, 9;
and
Re 10:5, 6, end, with Da 12:7.
But there the angel clothed in linen, and standing upon the waters, sware "a time, times, and a half" were to interpose before the consummation; here, on the contrary, the angel standing with his left foot on the earth, and his right upon the sea, swears there shall be time no longer. There he lifted up both hands to heaven; here he has the little book now open (whereas in Daniel the book is sealed) in his left hand
(Re 10:2),
and he lifts up only his right hand to heaven.
6
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简体中文
6. 活到永永远远——希腊文作"活到世世无疆"（比较
Da 12:7）。
创造天……地……海等——如此详细地把神指为创造主，与天使所起誓的主题——即神奥秘的成全
（Re 10:7）
——相符，这奥秘必能由那创造万物的同一全能之力所成就，且唯此方能。
不再有时日了——希腊文作"时日（即时间的间隔）不再有了"。殉道者不再有等候他们的祷告——借审判将其与神的仇敌从地上清除
（Re 6:11）
——得成就的时日。所定的期或时候即延迟已告终（此处希腊文与
Re 6:11
相同——chronus）。不是如英文译本所暗示的——时间要终结、永恒要开始。
English original
6. liveth for ever and ever--Greek, "liveth unto the ages of the ages" (compare
Da 12:7).
created heaven . . . earth . . . sea, &c.--This detailed designation of God as the Creator, is appropriate to the subject of the angel's oath, namely, the consummating of the mystery of God
(Re 10:7),
which can surely be brought to pass by the same Almighty power that created all things, and by none else.
that there should be time no longer--Greek, "that time (that is, an interval of time) no longer shall be." The martyrs shall have no longer a time to wait for the accomplishment of their prayers for the purgation of the earth by the judgments which shall remove their and God's foes from it
(Re 6:11).
The appointed season or time of delay is at an end (the same Greek is here as in
Re 6:11,
chronus). Not as English Version implies, Time shall end and eternity begin.
7
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简体中文
7. 但——与
Re 10:6
相连。
"不再有时日（即不再有耽延）了，但在第七位天使吹号（希腊文如此）发声的日子，就是他快要（希腊文如此）吹号的时候，那时（字面作'也'；这连接词常引出句子的后一成分），神的奥秘就（字面作'已经'）成全了"——先知将未来视为已经成就的确定之事。抄本A、C、亚力山大抄本和科普特译本读过去时（希腊文作"etelesthee"）。抄本B与英文译本一样读将来时（希腊文作"telesthee"）。
"必成全"（比较
Re 11:15-18）。
等候圣徒的甘美安慰！第七号必不再迟延地吹响。
神的奥秘——"小书卷"的主题，也是《启示录》余下部分的主题。与"不法的隐意——巴比伦"何等壮丽的对比！神的救赎计划之奥秘，曾隐藏在神隐秘的旨意中，并隐晦地预表于预表和预言里，如今随着福音国度的发展而越来越清楚地显明，直到末了达到其最丰满的成全。那时他的仆人必将最丰满地赞美他，因为他将那久被撒但和不敬虔之人篡夺的国度归给自己和他的圣徒，使这奥秘荣耀地得以成全。因此，本节是对
Re 11:15-18
的预告。
传给——希腊文作"传佳音给"。"神的奥秘"就是福音的佳音。先知的职任是从神领受佳音，为要向别人传扬。最终的成全是福音所宣告、并由先知们所传的大主题（比较
Ga 3:8）。
English original
7. But--connected with
Re 10:6.
"There shall be no longer time (that is, delay), but in the days of the voice of the seventh angel, when he is about to (so the Greek) sound his trumpet (so the Greek), then (literally, 'also'; which conjunction often introduces the consequent member of a sentence) the mystery of God is finished," literally, "has been finished"; the prophet regarding the future as certain as if it were past. A, C, Aleph, and Coptic read the past tense (Greek, "etelesthee"). B reads, as English Version, the future tense (Greek, "telesthee"). "should be finished" (compare
Re 11:15-18).
Sweet consolation to the waiting saints! The seventh trumpet shall be sounded without further delay.
the mystery of God--the theme of the "little book," and so of the remainder of the Apocalypse. What a grand contrast to the "mystery of iniquity Babylon!" The mystery of God's scheme of redemption, once hidden in God's secret counsel and dimly shadowed forth in types and prophecies, but now more and more clearly revealed according as the Gospel kingdom develops itself, up to its fullest consummation at the end. Then finally His servants shall praise Him most fully, for the glorious consummation of the mystery in having taken to Himself and His saints the kingdom so long usurped by Satan and the ungodly. Thus this verse is an anticipation of
Re 11:15-18.
declared to--Greek, "declared the glad tidings to." "The mystery of God" is the Gospel glad tidings. The office of the prophets is to receive the glad tidings from God, in order to declare them to others. The final consummation is the great theme of the Gospel announced to, and by, the prophets (compare
Ga 3:8).
8
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简体中文
8. 说……对我说——叙利亚文译本和科普特译本如此读。但抄本A、B、C读作"（我听见）又对我说话，说"（希腊文作"lalousan……legousan"）。
小书卷——亚力山大抄本和抄本B如此读。但抄本A和C作"书卷"。
English original
8. spake . . . and said--So Syriac and Coptic read. But A, B, C, "(I heard) again speaking with me, and saying" (Greek, "lalousan . . . legousan").
little book--So Aleph and B read. But A and C, "the book."
9
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简体中文
9. 我去——希腊文作"我过去"。约翰此处离开他至今观察所在的立场——天上——来到站在地和海上的天使那里。
给——抄本A、B、C和武加大译本读不定式，"吩咐他给"。
吃了——完全取用其内容，以致与（如食物）同化，成为你自己的一部分，好更生动地向别人传讲。他起初觉得书卷甜如蜜，是因为他在行主的旨意，也因为当他脱去肉体的感觉时，他以神的旨意为总是可喜悦的——无论所要宣布的审判信息多么苦涩。比较
Ps 40:8
旁注，关于基督对神之道内在的完全取用。
肚子发苦——平行于
Eze 2:10，
"其上写着哀号、叹息、悲痛的话"。
如蜜——
（Ps 19:10；119:103。）
蜜入口甜，在胃中有时会变成胆汁。想到神要得荣耀
（Re 11:3-6, 11-18），
便给他最甘甜的喜乐。然而此后，肚子——即属肉体的天然感觉——因预言教会将受的苦涩逼迫
（Re 11:7-10）
而忧苦；
比较
Joh 16:1, 2。
将来奥秘的启示，起初对人来说是甜的，但当我们知道在得冠冕之前必须背的十字架时，对我们的天然人便成为苦而难以接受的。约翰因将来的背道和教会在敌基督手中所要受的苦难而忧伤。
English original
9. I went--Greek, "I went away." John here leaves heaven, his standing-point of observation heretofore, to be near the angel standing on the earth and sea.
Give--A, B, C, and Vulgate read the infinitive, "Telling him to give."
eat it up--appropriate its contents so entirely as to be assimilated with (as food), and become part of thyself, so as to impart them the more vividly to others. His finding the roll sweet to the taste at first, is because it was the Lord's will he was doing, and because, divesting himself of carnal feeling, he regarded God's will as always agreeable, however bitter might be the message of judgment to be announced. Compare
Ps 40:8,
Margin, as to Christ's inner complete appropriation of God's word.
thy belly bitter--parallel to
Eze 2:10,
"There was written therein lamentations, and mourning, and woe."
as honey--
(Ps 19:10; 119:103).
Honey, sweet to the mouth, sometimes turns into bile in the stomach. The thought that God would be glorified
(Re 11:3-6, 11-18)
gave him the sweetest pleasure. Yet, afterwards the belly, or carnal natural feeling, was embittered with grief at the prophecy of the coming bitter persecutions of the Church
(Re 11:7-10);
compare
Joh 16:1, 2.
The revelation of the secrets of futurity is sweet to one at first, but bitter and distasteful to our natural man, when we learn the cross which is to be borne before the crown shall be won. John was grieved at the coming apostasy and the sufferings of the Church at the hands of Antichrist.
10
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简体中文
10. 小书卷——抄本A和C如此读，但抄本B、亚力山大抄本和武加大译本作"书卷"。
苦——希腊文作"发苦了"。
English original
10. the little book--So A and C, but B, Aleph, and Vulgate, "the book."
was bitter--Greek, "was embittered."
11
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简体中文
11. 他对我说——抄本A、B和武加大译本读作"他们对我说"；这是"有人对我说"的不定式表达。
你必——这责任落在你身上——作为神的仆人，当照他的命令说预言。
再说——正如你在这本《启示录》的前一部分已经作过的。
关于等——更应按希腊文作"epilaois"，"关于许多民"等，即就他们与教会的关系而言。如以西结的情形一样，吃书卷标志着约翰就职其先知职任——此处是就职其新的阶段，即启示临到圣城和神教会的事——这是本书余下部分的主题。
English original
11. he said--A, B, and Vulgate read, "they say unto me"; an indefinite expression for "it was said unto me."
Thou must--The obligation lies upon thee, as the servant of God, to prophesy at His command.
again--as thou didst already in the previous part of this book of Revelation.
before, &c.--rather as Greek (epilaois), "concerning many peoples," &c., namely, in their relation to the Church. The eating of the book, as in Ezekiel's case, marks John's inauguration to his prophetical office--here to a fresh stage in it, namely, the revealing of the things which befall the holy city and the Church of God--the subject of the rest of the book.
Re 10:1-11.
小书卷的异象。
正如第六印和第七印之间有一段插叙，此处
（Re 10:1-11:14）
在第六号之后、第七号之前也有一段
（Re 11:15
构成那伟大的结局）。教会及其命运是这段插叙的主题；正如对不信的地上居民
（Re 8:13）
之审判，是第五、第六祸哉之号唯一的主题。
Re 6:11
明显被下文
Re 10:6
所引用；在
Re 6:11
中，呼求伸冤的殉道者被告知仍要"安息片时"或短暂时间；在
Re 10:6
此处，他们却得到保证："不再有（间隔的）时日了"；他们的祷告不必再等候，反而
（Re 10:7）
第七位天使吹号发声之时就要成全，神的奥秘（他那先前隐藏、但届时要显明的大能计划）就必成全了。那展开的小书卷
（Re 10:2, 9, 10）
由天使交给约翰，并附有吩咐
（Re 10:11）
他必再说预言指（希腊文如此）多民、多国、多方、多王：这预言（从
Re 11:15-19
可见）只在与以色列和教会的关系上影响这些多民、多国、多方、多王——后者才是这预言的主要对象。
1. 另一位大力的天使——以区别于那问及更大、更全面之书卷的大力的天使
（Re 5:2）
——"有谁配展开那书卷？"
披着云彩——神在审判中降临的象征。
一——抄本A、B、C、亚力山大抄本读作"那"，指
（Re 4:3）
已提到的虹。
头上有虹——在向神仇敌施审判之际，对神子民守约施怜悯的象征。取自
Re 4:3
（见
Re 4:3
注释）。
脸面象……日头——
（Re 1:16; 18:1）。
脚象火柱——
（Re 1:15; Eze 1:7）。
这位天使作为基督的代表，反映他的荣耀，并带有
Re 1:15, 16; 4:3
归于基督自己之标志。夜间那火柱引领以色列经过旷野，是神同在的象征。