Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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本章の分析
前の章(Revelation 15:1-8)には、この一連の預言的幻が関係する、あの強大な反キリスト的力の上に来るべき最後の災いへの備えが描写されていた。今やすべては整っている。そしてこの章には、この力がよろめき倒れることになる、あの七つの最後の「災い」の描写が含まれる。これらの「災い」は、あたかもこの反キリスト的力の上に来て、それに終わりをもたらす一連の物理的災害であるかのように描写されている。もっとも、そのような災害の文字通りの下賜を期待する必要はないのかもしれない。ここまでの注解の進路は、この章を、教皇制が倒れることになる連続的な打撃の描写とみなすように私たちを導くであろう。この一部は、疑いなく、いまだ将来に属する。とはいえ、おそらく遠くない将来である。また、これに関して、また書の残りの部分のいくつかの部分に関しては、過去の出来事に関係する部分においてよりも、心を満足させることにより多くの困難があるかもしれない。
この章は、次の点についての記述を含む。
神殿から七人の御使いに、行って自分たちが委ねられた委任を執行するようにという命令が発せられる、Revelation 16:1。
第一の御使いが鉢を地に空けると、獣とその像を礼拝した者たちの上に災いが続く、Revelation 16:2。
第二の御使いが鉢を海に空けると、海の中のすべてのものの死が続く、Revelation 16:3。
第三の御使いが鉢を川と水の源に空けると、それらは血となる。これに続いて、水の御使いからの賛美の帰属がある。神が、聖徒たちの血を流した者たちに、飲むべき血を与えられたからである。また、祭壇からは、これは正しいという応答がある、Revelation 16:4-7。
第四の御使いが鉢を太陽に空けると、人々を焼き焦がすための、より強い暑さが太陽に与えられる。その結果、人々は神の御名を冒涜するが、自分の罪を悔い改めない、Revelation 16:8-9。
第五の御使いが鉢を獣の座そのものに空けると、その国は暗闇で満たされる。人々はなお神の御名を冒涜し、自分の罪を悔い改めない、Revelation 16:10-11。
第六の御使いが鉢を大川ユーフラテスに空ける。その結果、川の水は干上がり、東の王たちの道が備えられる。著者はまた、この関連において、蛙のような汚れた三つの霊が、竜の口から、獣の口から、またにせ預言者の口から出て来て、全能の神の大いなる戦いの日に諸国民を集めるために全地に出て行くのを見る、Revelation 16:12-16。
第七の御使いが鉢を空中に空けると、「事は成った」と応答する声が聞こえる。完成の時が来たのである——あの恐るべき反キリスト的力は終わりを迎えようとしている。大きな都は三つの部分に分けられ、諸国民の都々は倒れ、大いなるバビロンはこのようにして、受けるべき刑罰を受けるために神の前に思い出に上る。この恐ろしい場面は、声、雷、いなずま、地震、そして大きなひょう——長く神に敵対して立ちはだかってきたあの恐るべき力に打ちつける怒りのあらし——を伴う、Revelation 16:17-21。この力の実際の滅びの詳細は、後続の諸章へと前へ運ばれていく。
The angels are commanded to pour out their vials upon the earth, Revelation 16:1. The first pours out his vial on the earth, by which a grievous sore is produced, Revelation 16:2. The second angel pours out his trial on the sea, and it is turned into blood, Revelation 16:3. The third angel pours out his vial on the rivers and fountains, and they are turned also into blood, Revelation 16:4-7. The fourth angel pours out his vial on the sun, and men are scorched with fire, Revelation 16:8, Revelation 16:9. The fifth angel pours out his vial on the throne of the beast, Revelation 16:10, Revelation 16:11. The sixth angel pours out his vial on the river Euphrates, Revelation 16:12. Three unclean spirits come out of the mouth of the beast, dragon and false prophet: and go forth to gather all the kings of the world to battle, in the place called Armageddon, Revelation 16:13-16. The seventh angel pours out his vial on the air, on which followed thunders, lightnings, earth-quakes, and extraordinary hail, Revelation 16:17-21.
INTRODUCTION TO Revelation 16
This chapter gives an account of the pouring out of the seven vials by the angels; their orders for it are in Revelation 16:1. The first angel pours out his vial on the earth, the effect of which is a noisome and grievous sore upon the followers of antichrist, and the worshippers of his image, Revelation 16:2. The second pours out his upon the sea; the events of it are, the sea became blood, and every living creature in it died, Revelation 16:3. The third pours out his upon the rivers and fountains of water, which thereby became blood; upon which the angel of the waters applauds the justice of God, declaring the righteousness of his judgments, and giving a reason for it; and which is confirmed by another angel from the altar, Revelation 16:4. The fourth angel pours out his vial on the sun, the effects of which are, scorching men with heat, their blasphemy against God, and impenitence, Revelation 16:8. The fifth pours out his on the seat of the beast, the consequences of which are darkness in his kingdom, men gnawing their tongues because of their pains, their blasphemy of the name of God because of them, and their impenitence, Revelation 16:10. The sixth angel pours out his on the river Euphrates, and what followed upon it are, the drying up of that river to make way for the kings of the east; there unclean spirits are seen, described by their original, coming out of the mouths of the dragon, beast, and false prophet; by their form, like frogs; by their internal nature, spirits of devils; by their works, doing miracles; by the errand they are sent, and go upon, to gather the kings of the earth to the battle of God Almighty, which they succeed in; but before this is done, a declaration is made of the suddenness of Christ's coming, exciting the saints to watchfulness, and to keep their garments, that they might not be naked, and exposed to shame, Revelation 16:12 Then the seventh angel pours out his vial into the air, the consequences of which are, a voice from heaven declaring it is done: other voices, thunderings, lightnings, and an earthquake; a rupture of the great city into three parts; the fall of other cities; the remembrance of Babylon before God; the flight of every island and mountain, and a great hail storm, which causes men to blaspheme God, Revelation 16:17.
The Seven Vials. Chaps. 15, 16
The series (first three εἰς, last four ἐπὶ) of these plagues as usual consists of four and three; the former, as in the seals, affecting earth (i.e., votaries of the Imperial cultus), sea, waters, and the sun. The special object of the writer in this passage (i.e., to introduce the doom of Rome and the worshippers of the Emperor) leads him to vary the materials drawn from the Egyptian plagues which had been already used in the corresponding series of the trumpet-visions (8–9.) by defining precisely the victims of the first plague as worshippers of the Beast, by substituting the throne and realm of the Beast in the fifth plague for mankind in general, in the sixth by connecting the Parthian invasion with the Beast itself, in the seventh by introducing Rome’s fall among the physical disasters, and in the prologue by making the plagues come from God’s initiative without intercession (as Revelation 8:3 f.). How far these new touches are original or due to the influence of current traditions no longer extant, it is impossible to determine. This series of plagues is simply a free adaptation, with modifications and applications, of that in 8–9.; the prophet wishes to emphasise, by the genuinely Semitic method of recapitulation (cf. Genesis 41:32; Psalm 62:11, etc.), the sure and speedy approach of judgment.
Meyer's Critical and Exegetical Commentary on the New Testament
Revelation 16 Introduction
CHAPTER 16
Revelation 16:1. ἐκ τοῦ ναοῦ. Although omitted, possibly because of its seeming contradiction to Revelation 15:8, in many documents and editions (even by Tisch. 1854 and IX.), it is guaranteed by A, C, א, al., and is entirely suitable.
Revelation 16:2. Instead of ἐπὶ τ. γ. (Elz., Beng.), read εἰς τ. γ. in accordance with A, B, C (Lach., Tisch. [W. and H.]; cf., already, Griesb.). But, according to the same witnesses and א, read ἐπὶ τ. ανθρ. (Beng., Lach., Tisch. [W. and H.]), instead of εἰς τ. ἀ. (Elz.).
Revelation 16:3. ψυχὴ ζωῆς ἀπέθ., τὰ ἐν τ. θαλ. So also A, C, Lach., Tisch. [W. and H.]. The rec. ψυχ. ζῶσα ἀπέθ. ἐν τ. θαλ. (א: ἐπὶ τ. θ.) makes the text easier.
Revelation 16:5. ὅσιος. So A, B, C, Lach., Tisch. The rec. has interpolated καὶ ὁ. א has the art. without the καὶ (Tisch. IX.).
Revelation 16:7. The interpretation ἄλλου ἐκ before τοῦ θυσιαστ. (Elz.) is rejected already by Beng., Griesb., in accordance with decisive testimonies.
Revelation 16:14. The ἄ before ἐκπορεύεται (Elz., Tisch.) is satisfactorily maintained by A, B. Lach. has deleted it upon the authority of the Vulg. א1 has the inf. indorsed by Ew. ii.; it is corrected: ἐκπορεύεται, without ἂ.
Revelation 16:17. The ἀπὸ before τοῦ ναοῦ (B, Elz., Tisch.) is to be preferred to the ἐκ (A, Beng., Lach., Tisch. IX. [W. and H.]), because the latter appears to be written in order to mark the ἐκ τοῦ ναοῦ in distinction from the ἀπὸ τοῦ θρόνου. א has only ἐκ τ. ναοῦ τοῦ θεοῦ.
Revelation 16:18. ἄνθρωπος ἐγένετο. So A, 38, Lach., Tisch. Elz. (Beng., Griesb. [W. and H.]), with B, verss., interpret: οἱ ἄνθρωποι ἐγένοντο.
At the command of a voice sounding forth from the heavenly temple, the seven angels pour forth their vials upon the earth; yet the plagues caused thereby not only work no repentance in the inhabitants of the earth worshipping the beast, but have rather the effect of leading them to the open blasphemy of God who has sent these plagues.[3662] The more certainly, therefore, must these hardened men incur the now immediately impending final judgment, to which Revelation 16:15 also expressly alludes.
[3662] Revelation 16:9; Revelation 16:11; Revelation 16:21.
All seven vials are poured forth successively, without interruption; for such does not occur either at Revelation 16:5-7, or at Revelation 16:7. This, as well as the circumstance also that the number seven of the vials appears to be resolved neither into three and four, as the epistles,[3663] nor into four and three, as the seals and trumpets,[3664] nor even into five and two,[3665]—for the separation so prominent in the former series of visions, which could be found here with equal right in Revelation 16:5 sqq., vv., 9, 11, 15, nevertheless dare be exclusively sought in none of these passages,—corresponds to the haste with which now the end itself, before which these last plagues (Revelation 15:1) still lie, draws on. That the vials have their place so directly before the actual end, is expressed also by the fact that the plagues proceeding therefrom are limited no longer to the third of the earth and its inhabitants,—as was the case in the trumpet-plagues, which, however, were already still more violent than the seal-plagues pertaining only to a fourth,—but they are inflicted upon the entire number of the inhabitants of the earth worshipping the beast (Revelation 16:2; Revelation 16:8 sqq.), and all the sea, together with all that lives therein. The special parallelizing of the vials with the trumpets, which occurs in the sense of the recapitulation theory,[3666] divides the progress, so clearly occurring and always accelerated, of the development which presses with great intensity to the catastrophe. Already the first vial has in its effect no analogy whatever with the first trumpet, so that the text of itself presents an obstacle to arbitrary parallelizing. The analogies which occur between vials 2, 3, and trumpets 2, 3, vial 6 and trumpet 6, vial 7 and seal 6, give no basis whatever for the recapitulation-parallelism, partly because the other numbers of the vials, trumpets (and seals) do not agree, partly because the seeming parallels are essentially distinguished from one another also in individual points;[3667] partly, also, because a certain repetition of particular means of plague, which, however, forms also a gradation of the same, was indeed unavoidable, since, for a thrice-repeated sevenfold series of visions, the sphere whence the prophetic contemplation of the plagues must be developed could not always offer new forms,—and such plagues particularly must appear to be repeated, as presented themselves after the type of the Egyptian plagues to the contemplating mind of John.
[3663] Cf. p. 145.
[3664] Cf. pp. 256, 315 sq. So in this passage, Beng., Eichh., Ewald, Züllig.
[3665] Cf. De Wette.
[3666] Cf. Introduction, p. 13 sq.
[3667] Cf., e.g., vial 6 with trumpet 6.
まだ翻訳がありません。
本章において私たちは、神の怒りに満ちたこれらの鉢が注がれることについての記述を見る。それらは反キリスト的帝国全体と、それに属するすべてのものの上に注がれた。I. 地の上に、Rev 16:2。II. 海の上に、Rev 16:3。III. 川と水の源の上に、Rev 16:4。ここで天の軍勢は神の審判の義を告げ知らせ、賛美する。IV. 第四の鉢は太陽の上に注がれた、Rev 16:8。V. 第五の鉢は獣の座の上に注がれた。VI. 第六の鉢はユーフラテス川の上に注がれた。VII. 第七の鉢は空中に注がれ、その結果、諸国の民の諸都市は倒れ、大いなるバビロンが神の前に思い出された。