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
간결 절별 전권 개혁주의 주석
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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
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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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この章の初めの五節の分析については、Revelation 21 の分析を見よ。この章は、「新しいエルサレム」——聖徒たちの祝福された住処——の描写の残り(Revelation 22:1-5)を含み、次に(Revelation 22:6-21)書全体の結論、すなわちエピローグを含む。新約聖書を章に分割した者が、何に促されてこの章の初めの五節を前の章から分離したのかを理解することは困難である。新しい章は Revelation 22:6 から始まるべきであった。残りの部分が本来、書全体の結論を構成するからである。福音書の注への序論と比較せよ。
第22章6-20節の分析
ヨハネの黙示録のこの部分は、本来エピローグ、すなわち結論である。幻の主要な目的は成就されている。教会の敵は鎮められ、教会は勝利し、世界の事柄は終結され、贖われた者たちはその至福の永遠の住処に受け入れられ、悪者たちは断たれ、地は清められ、宇宙の事柄はその永続的な基礎の上に固定されている。それゆえ、いくつかの雑多な事柄がこの書を閉じる。
(1) これらの啓示をなされた方ご自身による、厳粛な断言。それらは真実であり、まもなく成就されるであろうこと、またこの書の言葉を守る者は祝福され、幸せであるであろうこと、Revelation 22:6-7。
(2) これらすべての事柄がヨハネ自身に及ぼした効果。かつての場合と同様に(Revelation 19:10)、このような非凡な伝達をなす際の仲介者であった方を拝しようとする傾向へと彼を導いたこと、Revelation 22:8-9。
(3) 時が近いので、啓示されたものに印を押して封じないようにという命令。これらの事柄はまもなく成就するであろう。預言が封印を解かれ、開かれていることが適切であった。出来事が予告と比較され得るため、また、迫害された教会が、これらすべての事柄の結果がどうなるかを見、神の子の最終的勝利の確信の中に慰めを見出すことができるためである、Revelation 22:10。
(4) 義者と悪者との、固定された不変の状態、Revelation 22:11-13。
(5) 神の戒めを守り、新しいエルサレムに入る者たちの祝福、Revelation 22:14-15。
(6) ダビデの根また子孫であり、明るい明けの明星であるイエスが、御使いを器として、これらすべての啓示の著者ご自身であることを宣言されること、Revelation 22:16。
(7) 福音の普遍的な招き——イエスご自身の言葉——が、人々の救いへのご自身の強い願いを言い表わしていること、Revelation 22:17。
(8) この書で啓示された事柄を、付け加えることによっても取り去ることによっても、何も変えてはならないという厳粛な命令、Revelation 22:18-19。
(9) これらの啓示をなされた方がまもなく来られるという保証、これに対するヨハネの喜ばしい同意、またその到来がまもなく起こるようにとの祈り、Revelation 22:20。
(10) 祝福の言葉、Revelation 22:21。
The river of the water of life, Revelation 22:1. The tree of life, Revelation 22:2. There is no curse nor darkness in the city of God, Revelation 22:3-5. The angel assures John of the truth of what he has heard, and states that the time of the fulfillment is at hand, Revelation 22:6, Revelation 22:7. He forbids John to worship him, Revelation 22:8, Revelation 22:9. Again he states that the time of the fulfillment of the prophecies of this book is at hand, Revelation 22:10-12. Christ is Alpha and Omega, Revelation 22:13. The blessedness of those who keep his commandments; they enter through the gates into the city, Revelation 22:14. All the unholy are excluded, Revelation 22:15. Christ sent his angel to testify of those things in the Churches, Revelation 22:16. The invitation of the Spirit and the bride, Revelation 22:17. A curse denounced against those who shall either add to or take away front the prophecies of this book, Revelation 22:18, Revelation 22:19. Christ cometh quickly, Revelation 22:20. The apostolical benediction, Revelation 22:21.
INTRODUCTION TO Revelation 22
This chapter contains a further account of the above city, a confirmation of the visions of this book, and the conclusion of it. The city is further described by the river that ran by it, or through it, called a river of water of life, said to be pure and clear as crystal, and to have its rise from the throne of God and the Lamb; and by the tree of life in the midst of it, situated on each side the river, bearing twelve sorts of fruit, yielded every month, the leaves of which heal the nations, Revelation 22:1 and the happiness of the inhabitants of it is set forth, by there being no curse in it; by the throne of God and the Lamb being in it; by the service of the saints in it; by the pleasure they enjoy, and the honour put upon them; by the light of the place, and the duration of the saints' reign, Revelation 22:3 next follow testimonies concerning the authority of the book, and the truth of things in it; and first, the testimony of the angel that talked with John, declaring that the things in it were true and faithful; and that he was sent from the Lord God of the prophets to show to the saints things that would quickly come to pass; and that Christ himself would quickly come; and that they were happy who kept and observed the sayings and prophecies of it, Revelation 22:6 then the testimony of John who saw and heard them, and was about to worship the angel that declared them, but was forbid by him, and dissuaded from it, by observing to him who he was, a fellow servant of his and of his brethren, and that God only was to be worshipped, Revelation 22:8 who is ordered, as it seems by Christ, not to seal up the prophecies delivered to him, since the time of their fulfilment was at hand, when men would remain just as they were, whether ungodly and filthy, or righteous and holy, Revelation 22:10 and who declares that he should quickly come to reward every man according to his works; and that he was the Alpha and Omega, the beginning and the end, the first and the last; and that they were happy that did his commandments, since it would appear they had a right to the tree of life, and to entrance through the gates into the city before described, when wicked men, whose characters are given, would be without, Revelation 22:12 and still more clearly and fully Christ asserts himself to be the author of this revelation, and the sender of the angel, to testify it to the church, who is David's root and offspring, and the morning star, whose coming is to be wished for by the Spirit and bride, and every truly gracious soul, Revelation 22:16 and to show the perfection and authority of this book, as well as of the whole Scripture, and to deter persons from adding to it, or taking from it, he threatens to inflict on such persons the plagues herein written, and to take the names of such out of the book of life, out of the holy city, and from the things written in this book, Revelation 22:18 and then he delivers out a fresh asseveration of his speedy coming, to which John adds his hearty "Amen", and earnest request that he would come quickly; and the book is concluded with a benediction usual in the epistles, especially in those of the Apostle Paul, Revelation 22:20.
XXII.
THE RESTORED PARADISE (Revelation 22:1-5).—These five verses complete the description of the new heavens and new earth. The features of this last section reflect those of the first and forfeited paradise: the tree of life and the river that flows by the trees are here, and the happy and willing service of God is restored (Revelation 22:3-4), and the curse has disappeared.
Meyer's Critical and Exegetical Commentary on the New Testament
Revelation 22 Introduction
CHAPTER 22
Revelation 22:1. ποταμὸν ὕδ. ζ. λαμπρὸν ὡς κρ. So A, B, א, al., Verss., Beng., Griesb., Lach., Tisch. [W. and H.]. The καθαρόν, which the Rec. has before ποταμ., is without attestation.
Revelation 22:2. Instead of ἐντεῦθεν καὶ ἐντεῦθεν (Elz., Beng.; cf. John 19:18), read ἐντ. κ. ἐκεῖθεν (A, B, al., Lach., Tisch. [W. and H.]). The ἕνα before ἕκαστον (Elz., Beng.) is rightly deleted by Griesb.
Revelation 22:3. κατάθεμα. So A, B, א1, al., Beng., Griesb., the moderns. Incorrectly, Elz.: κατανάθεμα; cf. Matthew 26:74.
Revelation 22:5. The ἐκεῖ after ἔσται (Elz., Beng.) is without attestation. According to A, א, al., Griesb., Lach., Tisch. IX. [W. and H.] have written ἔτι; Tisch. has written this also after B. καὶ οὐ χρεία λύχνου καὶ φωτός. So Tisch., according to B. This appears to be the mater lectionis; yet Lach., who writes καὶ οὐχ ἕξουσιν (א: οὐκ ἔχουσιν) χρείαν φωτὸς λύχνου καὶ φωτὸς ἡλίου, has in his favor the testimony of A and א; while the rec. κ. χρείαν οὐκ ἕχουσι λύχνου καὶ φωτὸς ἡλίου is unattested. Tisch. IX. [W. and H.]: κ. οὐκ. ἔχ. χρείαν φωτὸς λύχν. κ.
φωτίσει. The fut. is certain, although the discrimination as to the form φωτίσει (A, al., Beng., Lach.), or φωτιεῖ, is difficult. The pres. (Elz.) has only unimportant witnesses. ἐπʼ αὐτούς. So A, א, Beng., Griesb., the moderns. The ἐπὶ is lacking in B, Elz.
Revelation 22:6. τῶν πνευμάτων τῶν προφητῶν. So, correctly (A, B, א, al.) already, Beng., Griesb. The modification τ. ἁγίων προφ. (Elz.) is without critical value.
Revelation 22:8. After κ. ὅτε ἤκουσυ, Tisch. has καὶ ὀτε ἵδον (B, al.). This is, at all events, more correct than the Rec. καὶ ἔβλεψα (so א), which Lach., Tisch. IX., have indorsed, although A has κ. ἔβλεπον. But even this form is liable to suspicion because of its correspondence with the preceding βλέπων.
Revelation 22:10. The ὄτι before ὁ καιρὸς (Rec., Beng.) is certainly a proposed interpretation; as such, the γὰρ also, after ὁ καιρ., appears suspicious, although its omission (Griesb., Tisch.) is forbidden by A, B, א, al., Verss. (Lach., Tisch. IX.).
Revelation 22:11. ὁ ῥυπαρὸς ῥυπαρευθήτω. So A, al., Beng., Griesb., Tisch. The form, supported by Orig. and א, ῥυπανθήτω (Lach., Tisch. IX. [W. and H.]) is the more usual, and may accordingly indeed have the force of an explanation. The Rec. ὁ ῥυπῶν ῥυπωσάτω is feebly attested. Instead of δικαιωθήτω (Elz.), Beng. already wrote δικαιοσύνην ποιησάτω (A, B, א, al.).
Revelation 22:12. ἐστὶν αὐτοῦ. So A, א, 21, Syr., Lach., Tisch. [W. and H.]. Whether B thus read, or have αὐτοῦ ἐστὶν (Elz., Beng.), is not established; cf. Tisch.
Revelation 22:14. The Rec. ποιοῦντες τὰς ἐντολὰς αὺτοῦ is therefore to be preferred (cf. De Wette) because the reading πλύνοντες τὰς στολὰς αὐτῶν (Lach., Tisch. [W. and H.]), advocated by A, א, 7, 38, Verss., appears to have the purpose which is clearly expressed in the text of Andr. (τ. ἐντ. ἐμοῦ); viz., not to allow the speech of Christ (Revelation 22:13; Revelation 22:16) to be interrupted by an intervening speech of John.
Revelation 22:16. ταῖς ἐκκλησίαις. It is certain that this reading, supported by Beng., Tisch. (cf. also De Wette, etc.), depends only upon the witnesses 4, 11, 12, 47, 48, Arm., al.; while the ἐν (A, al., Verss., Lach.), as well as the ἐπὶ (B, א, al., Syr., Elz., Tisch. IX. [W. and H.]), was apparently interpolated because the address of Christ to the churches was not understood. So the exposition.
Revelation 22:21. The additions ὖμῶν and τῶν ἁγίων (B, al.) to πάντων, and the Ἀμήν at the close (Elz.), were properly rejected already by Beng. The subscription, which in A runs ἀποκάλυψις Ἰωάννου, is entirely lacking in B, al.
まだ翻訳がありません。
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Re 22:1-21.
Re 22:1-21.
いのちの川：いのちの木：贖われた者たちの他の幸福。ヨハネは御使いを拝することを禁じられる。キリストの来臨の近さが人の永遠の状態を固定する。イエスとその御霊と花嫁の証言。これに加えることも、これから引くことも、永遠に罰せられる。結びの祝祷。
1. 清い――A、B、ヴルガータ、およびHILARY 22は省略。
いのちの水――最初の楽園における型的な水々
(Ge 2:10-14)
よりもはるかに勝り、千年王国のエルサレムにおける比喩的な水々
(Eze 47:1, 12; Zec 14:8)
よりも勝る。熟した実が花に勝るように。千年王国の水々は満ちあふれた福音の恵みを表し、新しいエルサレムのこれらの水々は完成された福音の栄光を表す。いのちの源である神から絶えず流れることは、聖徒たちが彼から常に新たに受けるいのちの途切れざる継続を象徴する。すなわち、豊かな喜びのいのちであり、また永続的な生命力である。純粋な水晶のように、それはすべての汚れから自由である。比較せよ
Re 4:6,
「御座の前に水晶のようなガラスの海」。
清い――ギリシャ語は「明るい」。
本章において私たちは次を見る。I. 教会の天に属する状態についての、さらに詳しい描写、Rev 22:1-5。II. この幻と、この書の他のすべての幻の確証、Rev 22:6-19。III. 結び、Rev 22:20,21。