Commentaire par chapitre
Revelation Chapitre 10
1
Re 10:1-11.
繁體中文
Original anglais
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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繁體中文
2. 他——希臘文作"拿著"。
在手裡——在左手；因為在
Re 10:5
（見
Re 10:5
的註釋），他向天舉起右手。
小書卷——與那包含神旨意之全部廣大計畫——直到最終成全才能完全宣讀——的"書卷"
（Re 5:1）
相比，是小書卷。這另一卷——較小的書卷——只包含一部分，是約翰如今要據為己有
（Re 10:9, 11），
然後用以向別人說預言的。新約以"書"（希臘文作"biblus"）一詞開始，"小書卷"（希臘文作"biblaridion"）是其小稱——即"小聖經"，袖珍聖經。
踏……海……地——雖然七頭的獸將從海中上來
（Re 13:1），
兩角如羊羔的獸從地中
（Re 13:11）
上來，但這只是暫時的；一旦第七號即將吹響，那時候就不再有了
（Re 10:6, 7）；
天使右腳踏海、左腳踏地，宣稱兩者都是神的，且即將從篡奪者及其隨從手中被清除。
Original anglais
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.
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繁體中文
3. 如同……獅子——天使所代表的基督常如此象徵
（Re 5:5，
「猶大支派中的獅子」）。
七雷——希臘文作「那七雷」。它們是啟示象徵的一部分；所以以冠詞標示為人所共知的。照樣雷聲標示著第七印的揭開
（Re 8:1, 5）；
第七碗也是如此
（Re 16:17, 18）。
華茲華斯稱之為冠詞的預言性用法；「那雷，此後還有更多」。其完整意義只有在第七印、第七號
（Re 11:19）
和第七碗所標示的大結局之時才能知曉。
發出——希臘文作「說出自己的聲音」；即特別屬於他們自己、如今不向人啟示的聲音。
Original anglais
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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繁體中文
4. 當——亞力山大抄本（Aleph）讀作「一切的事」。但大多數抄本支持英文譯本。
發聲——A、B、C和亞力山大抄本省略「聲音」。然後譯作「說了」。
對我——A、B、C、亞力山大抄本和敘利亞文譯本省略。
封上——與
Re 22:20
相反的命令。雖然在末時但以理時代所封上的事將被揭開，但這些雷的聲音卻不然。雖為約翰所聽見，卻不要他在這《啟示錄》書中傳給別人；因為極其可怕，所以神出於憐憫將其隱藏——「一天的難處一天當就夠了」。敬虔者因此得以避免對將來惡事的病態思索；不敬虔者也不至因絕望而完全不顧生活。阿福德另加一項隱藏的目的——「敬虔的敬畏，因為神箭袋中的箭尚未用盡」。除了所預言的恐怖之外，還有其他無法言喻、更為駭人的事隱藏在其後。
Original anglais
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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繁體中文
5. 起誓——A和武加大譯本如此讀。但B、C、亞力山大抄本、敘利亞文譯本和科普特譯本作「他的右手」。起誓時向天舉手、向真實之神呼求，乃是慣例。此段異象中暗指
Da 12:1-13。
比較
Re 10:4
與
Da 12:4, 9；
以及
Re 10:5, 6
末尾與
Da 12:7。
但在但以理書，穿細麻衣站在水上、起誓說「一載二載半載」要在結局之前介入的天使；此處相反，左腳踏地、右腳踏海的天使起誓說不再有時日了。那裏他向天舉起雙手；此處他的左手中拿著如今展開的小書卷（而在但以理書中書卷是封閉的）
（Re 10:2），
他只舉起右手向天。
Original anglais
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.
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繁體中文
6. 直活到永永遠遠的——希臘文作「活到世世無盡」（比較
Da 12:7）。
創造天……地……海等*——如此詳細地將神稱為創造主，與天使起誓的主題相符——即神奧祕的成全
（Re 10:7）——
這奧祕惟有那創造萬物的全能之力能以成就，別無其他。
不再有時日了——希臘文作「時日（即時間的間隔）不再有了」。殉道者不再需要等候他們禱告的成就——即以審判將他們和神的仇敵從地上除去
（Re 6:11）。
所定的時期或時候的延遲已告終結（此處的希臘文與
Re 6:11
相同，均為chronus）。不是如英文譯本所暗示的——時間終結、永恆開始。
Original anglais
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.
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繁體中文
7. 但——與
Re 10:6
相連。「不再有時日（即不再耽延）了，但在第七位天使吹號（希臘文如此）的日子（他即將（希臘文如此）吹號），那時（直譯為「也」；這連接詞常引出句子的後續分句）神的奧祕就成全了」，直譯為「已經成全了」；先知將未來的事視為如同已經過去一般確定。A、C抄本、亞力山太抄本與科普特譯本讀過去時態（希臘文「etelesthee」）。B抄本與英文聖經版本讀未來時態（希臘文「telesthee」），即「就要成全了」（參
Re 11:15-18）。
這對等候的聖徒是何等甘美的安慰！第七號必不再耽延地吹響。
神的奧祕——即「小書卷」的主題，也是《啟示錄》餘下部分的主題。與「大巴比倫不法的奧祕」何等形成強烈對比！神的救贖計畫之奧祕，曾隱藏在神隱密的旨意中，並在預表與預言中模糊地彰顯，但如今隨著福音國度的發展而越來越清楚地啟示出來，直到末了達到其最豐滿的成全。那時祂的僕人必最完全地讚美祂，因這奧祕榮耀的成全——祂已為自己和聖徒取得了那久被撒但與不敬虔之人篡奪的國度。因此本節是
Re 11:15-18
的預先映現。
傳給——希臘文作「傳好信息給」。「神的奧祕」就是福音的好信息。眾先知的職任，是從神領受好信息，好傳給別人。最終的成全是先知所傳、所傳予他們的福音之偉大主題（參
Ga 3:8）。
Original anglais
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).
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繁體中文
8. 說……說——敘利亞譯本與科普特譯本如此讀。但A、B、C抄本讀作「（我又聽見）再次與我說話，並說」（希臘文「lalousan……legousan」）。
小書卷——亞力山太抄本與B抄本如此讀。但A與C抄本讀作「書卷」。
Original anglais
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."
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繁體中文
9. 我就去——希臘文作「我去了」。約翰此處離開了向來觀察的立足點——天上，來到站在海邊地上的天使跟前。
給——A、B、C抄本與武加大譯本讀不定式，「吩咐他給」。
吃了——將其內容如此完全地吸收（如同食物），與自己同化、成為自己的一部分，好更生動地傳給別人。他起先覺得書卷入口甘甜，是因他行的是主的旨意，並且他脫去了肉體的感情，視神的旨意為總是可喜悅的，無論所要宣告的審判信息何等苦澀。參
Ps 40:8
邊註，論基督在內裏完全領受神的話。
肚子發苦——與
Eze 2:10
平行，「其上寫著哀號、歎息、悲痛的話」。
如蜜——
（Ps 19:10; 119:103）。
蜜入口甘甜，有時在胃中卻化為膽汁。想到神將得榮耀
（Re 11:3-6, 11-18），
給他最甘甜的喜樂。然而其後，那肚子，即肉體天然的感情，卻因預言到教會將要受苦難
（Re 11:7-10）
而悲苦；參
Joh 16:1, 2。
將來奧祕的啟示，起初對人是甘甜的，但當我們得知要戴冠冕必先背十字架時，對我們的肉體便覺苦澀、格格不入。約翰為將來的背道與教會在敵基督手下受苦而憂傷。
Original anglais
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.
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繁體中文
10. 小書卷——A、C抄本如此讀；但B抄本、亞力山太抄本與武加大譯本讀「書卷」。
發苦——希臘文作「變苦了」。
Original anglais
10. the little book--So A and C, but B, Aleph, and Vulgate, "the book."
was bitter--Greek, "was embittered."
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繁體中文
11. 他說——A、B抄本和《武加大譯本》讀作「他們對我說」；這是「有話對我說」的不定表達。
你必——作為神的僕人，你有責任照祂的命令說預言。
再——如你已在這卷啟示錄的前半部分所做的那樣。
指着等——更宜如希臘文（epilaois），「關於許多民」等，即論他們與教會的關係。吃書卷，如以西結的例子，標誌着約翰就任預言職分——此處是其中一個新階段，即啟示聖城與神教會所遭遇之事——這是本書餘下部分的主題。
Original anglais
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.
小書卷的異象。
正如第六印和第七印之間插入了一段插曲，此處
（Re 10:1-11:14）
在第六號之後、第七號之前
（Re 11:15，
構成那偉大成全）也有一段插曲。教會及其命運是這段插曲的主題；正如對不信的地上居民
（Re 8:13）
的審判是第五和第六號獨有的主題。
Re 6:11
明顯被引用於下文的
Re 10:6；
在Re 6:11
中，那呼求伸冤的殉道者被告知必須"安息片時"；在
Re 10:6
此處，他們卻得到保證："不再有（任何間隔的）時候了"；他們的禱告不必再等，而要在
（Re 10:7）
第七位天使吹號時得著成全——神的奧秘（他從前隱藏的大能計畫，那時要顯明）就成全了。那展開的小書卷
（Re 10:2, 9, 10）
由天使交給約翰，並附有吩咐
（Re 10:11），
他必指著多民、多國、多方、多王再說預言（如此希臘文）；這預言（從
Re 11:15-19
可見）只在與以色列和教會的關係上影響那些多民、多國、多方、多王——以色列和教會是這預言的主要對象。
1. 又有一位大力的天使——有別於那問到先前更廣博之書卷
（Re 5:2）
的大力的天使——"誰配展開那書卷？"
披著雲彩——神在審判中降臨的象徵。
有——抄本A、B、C和亞力山大抄本讀作"那"——指
（Re 4:3）
已提到的虹。
頭上有虹——在對神仇敵的審判中，對神百姓盟約之憐憫的象徵。從
Re 4:3
（見
Re 4:3
的註釋）重新提起。
臉面像……日頭——
（Re 1:16; 18:1。）
腳像火柱——
（Re 1:15；Eze 1:7。）
這位天使作為基督的代表，反照他的榮耀，並帶著在
Re 1:15, 16; 4:3
中歸於基督自己的標記。那夜間的火柱引導以色列經過曠野，是神同在的象徵。