1
Re 5:1-14.
繁體中文
英語原文
Re 5:1-14.
THE BOOK WITH SEVEN SEALS: NONE WORTHY TO OPEN IT BUT THE LAMB: HE TAKES IT AMIDST THE PRAISES OF THE REDEEMED, AND OF THE WHOLE HEAVENLY HOST.
1. in, &c.--Greek, "(lying) upon the right hand." His right hand was open and on it lay the book. On God's part there was no withholding of His future purposes as contained in the book: the only obstacle to unsealing it is stated in
Re 5:3
[ALFORD].
book--rather, as accords with the ancient form of books, and with the writing on the backside, "a roll." The writing on the back implies fulness and completeness, so that nothing more needs to be added
(Re 22:18).
The roll, or book, appears from the context to be "the title-deed of man's inheritance" [DE BURGH] redeemed by Christ, and contains the successive steps by which He shall recover it from its usurper and obtain actual possession of the kingdom already "purchased" for Himself and His elect saints. However, no portion of the roll is said to be unfolded and read; but simply the seals are successively opened, giving final access to its contents being read as a perfect whole, which shall not be until the events symbolized by the seals shall have been past, when
Eph 3:10
shall receive its complete accomplishment, and the Lamb shall reveal God's providential plans in redemption in all their manifold beauties. Thus the opening of the seals will mean the successive steps by which God in Christ clears the way for the final opening and reading of the book at the visible setting up of the kingdom of Christ. Compare, at the grand consummation,
Re 20:12,
"Another book was opened . . . the book of life";
Re 22:19.
None is worthy to do so save the Lamb, for He alone as such has redeemed man's forfeited inheritance, of which the book is the title-deed. The question
(Re 5:2)
is not (as commonly supposed), Who should reveal the destinies of the Church (for this any inspired prophet would be competent to do)? but, Who has the WORTH to give man a new title to his lost inheritance? [DE BURGH].
sealed . . . seven seals--Greek, "sealed up," or "firmly sealed." The number seven (divided into four, the world-wide number, and three, the divine) abounds in Revelation and expresses completeness. Thus, the seven seals, representing all power given to the Lamb; the seven trumpets, by which the world kingdoms are shaken and overthrown, and the Lamb's kingdom ushered in; and the seven vials, by which the beast's kingdom is destroyed.
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繁體中文
2. 大力——
（Ps 103:20。）
他的聲音穿透了天、地和陰間
（Re 10:1-3）。
英語原文
2. strong--
(Ps 103:20).
His voice penetrated heaven, earth, and Hades
(Re 10:1-3).
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繁體中文
3. 沒有人——希臘文作「沒有一個」。不僅是沒有人，而且沒有任何等次的受造之物中的一個。
在地上——希臘文作「在地上」。
在地底下——即陰間中。
觀看——觀看卷內的內容，以便閱讀。
英語原文
3. no man--Greek, "no one." Not merely no man, but also no one of any order of beings.
in earth--Greek, "upon the earth."
under the earth--namely, in Hades.
look thereon--to look upon the contents, so as to read them.
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繁體中文
4. 並且觀看——英文譯本的希臘文經文無充分權威地插入此句。一份最古老的抄本、俄利根、居普良和希拉略省略此子句。「觀看」夾在「展開書卷」和「觀看書卷內容」之間顯得生硬。約翰既已蒙應許要啟示「以後必成的事」，如今卻因他迫切的渴望顯然受挫而大哭。他作為一個熱切而可教的《啟示錄》學習者，是我們當效法的榜樣。
英語原文
4. and to read--inserted in English Version Greek text without good authority. One oldest manuscript, ORIGEN, CYPRIAN, and HILARY omit the clause. "To read" would be awkward standing between "to open the book" and "to look thereon." John having been promised a revelation of "things which must be hereafter," weeps now at his earnest desire being apparently frustrated. He is a pattern to us to imitate, as an eager and teachable learner of the Apocalypse.
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繁體中文
5. 長老中有一位——希臘文作「從中間的一位」。據某些人所說（萊拉），所指的「長老」是馬太。這與此處對基督的描述相符——「猶大支派的獅子，大衛的根」（如此希臘文）——基督君王、大衛後裔的獅子形像，正是馬太福音中所突出的；所以四重基路伯中的獅子通常歸於他。格拉德（載於本格爾）認為所指的是雅各——無疑是那些與基督一同復活並升天的人之一
（Mt 27:52, 53）。
天上神寶座周圍的長老比仍在肉身中的約翰更清楚基督的大能。
大衛的根——
（Isa 11:1, 10）。
不僅僅是「從大衛古根上發出的嫩芽」（如阿福德所限定的），也包括他本身就是大衛的根和起源之意：比較這兩項真理的並列，
Mt 22:42-45。
因此他不僅被稱為大衛的子孫，也被稱為大衛。他既是「大衛的枝子」，又是「大衛的根」——大衛的子孫和大衛的主，被殺的羔羊，因此也是猶大的獅子：即將統治以色列，繼而統治全地。
得勝——希臘文作「征服」：絕對地，如別處
（Re 3:21）：
得了勝：他過去對一切黑暗權勢的得勝，如今使他有資格展開書卷。
展開——即「以便展開」。一份最古老的抄本B讀作「那展開的」——即展開是他的職任；但最古老權威的份量支持英文譯本的讀法——即A、武加大譯本、科普特譯本和俄利根。
英語原文
5. one of--Greek, "one from among." The "elder" meant is, according to some (in LYRA), Matthew. With this accords the description here given of Christ, "the Lion, which is (so the Greek) of the tribe of Juda, the root of David"; the royal, David-descended, lion-aspect of Christ being that prominent in Matthew, whence the lion among the fourfold cherubim is commonly assigned to him. GERHARD in BENGEL thought Jacob to be meant, being, doubtless, one of those who rose with Christ and ascended to heaven
(Mt 27:52, 53).
The elders in heaven round God's throne know better than John, still in the flesh, the far-reaching power of Christ.
Root of David--
(Isa 11:1, 10).
Not merely "a sucker come up from David's ancient root" (as ALFORD limits it), but also including the idea of His being Himself the root and origin of David: compare these two truths brought together,
Mt 22:42-45.
Hence He is called not merely Son of David, but also David. He is at once "the branch" of David, and "the root" of David, David's Son and David's Lord, the Lamb slain and therefore the Lion of Juda: about to reign over Israel, and thence over the whole earth.
prevailed--Greek, "conquered": absolutely, as elsewhere
(Re 3:21):
gained the victory: His past victory over all the powers of darkness entitles Him now to open the book.
to open--that is, so as to open. One oldest manuscript, B, reads, "He that openeth," that is, whose office it is to open, but the weight of oldest authorities is with English Version reading, namely, A, Vulgate, Coptic, and ORIGEN.
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繁體中文
6. 我觀看，看哪——一份最古老的抄本A省略「看哪」。另一份B、居普良等支持「看哪」，但省略「我觀看」。
在寶座……之中——即不在寶座上（比較
Re 5:7），
而在那「圍繞寶座」的會眾
（Re 4:4）
之中。
羔羊——希臘文作「arnion」；除了
Joh 21:15
之外，僅見於《啟示錄》。它表達親切——即因著他先前作祭牲羔羊的關係而如今與我們之間的親切關係。照樣我們與他的關係也是如此：他是寶貴的羔羊，我們是他親愛的小羊——與他合一。本格爾認為希臘文「arnion」含有帶領羊群之意。希臘文「arnion」——羔羊——的另一個目的是使他與希臘文「therion」——獸——形成更鮮明的對比。其他地方用的是希臘文「amnos」，適用於他作逾越節的祭牲羔羊
（Isa 53:7，
七十士譯本；
Joh 1:29, 36；Ac 8:32；1Pe 1:19）。
像是被殺過的——帶著他過去死傷的痕跡。他是站著的——雖然帶著被殺之人的痕跡。在天上榮耀之中，被釘十字架的基督仍是突出的對象。
七角——即完全的能力——「七」象徵完全；「角」象徵能力——與敵基督世界強權的角
（Re 17:3；
等；Da 7:7, 20; 8:3）
相對。
七眼……神的七靈……奉差遣——一份最古老的抄本A如此讀。但B讀作「正奉差遣」。正如寶座前的七燈代表神格中內蘊的神之靈，照樣羔羊的七眼代表同一位七重之靈——從道成肉身的救贖主發出、普世運行的。希臘文「奉差遣」——apostellomena或apestalmenoi——與「使徒」一詞同根——提醒我們基督使者和僕人受聖靈推動在全世界的工作：若讀現在式（似為最佳），意思是那些工作持續進行直到末了。「眼」象徵他對教會及其仇敵的全然警醒和智慧的護理。
英語原文
6. I beheld, and, lo--One oldest manuscript, A, omits "and, lo." Another, B, CYPRIAN, &c., support, "and, lo," but omit, "and I beheld."
in the midst of the throne--that is, not on the throne (compare
Re 5:7),
but in the midst of the company
(Re 4:4)
which was "round about the throne."
Lamb--Greek, "arnion"; always found in Revelation exclusively, except in
Joh 21:15
alone: it expresses endearment, namely, the endearing relation in which Christ now stands to us, as the consequence of His previous relation as the sacrificial Lamb. So also our relation to Him: He the precious Lamb, we His dear lambs, one with Him. BENGEL thinks there is in Greek, "arnion," the idea of taking the lead of the flock. Another object of the form Greek, "arnion," the Lamb, is to put Him in the more marked contrast to Greek, "therion," the Beast. Elsewhere Greek, "amnos," is found, applying to Him as the paschal, sacrificial Lamb
(Isa 53:7,
Septuagint;
Joh 1:29, 36; Ac 8:32; 1Pe 1:19).
as it had been slain--bearing marks of His past death wounds. He was standing, though bearing the marks of one slain. In the midst of heavenly glory Christ crucified is still the prominent object.
seven horns--that is, perfect might, "seven" symbolizing perfection; "horns," might, in contrast to the horns of the Antichristian world powers,
Re 17:3; &c.; Da 7:7, 20; 8:3.
seven eyes . . . the seven Spirits . . . sent forth--So one oldest manuscript, A. But B reads, "being sent forth." As the seven lamps before the throne represent the Spirit of God immanent in the Godhead, so the seven eyes of the Lamb represent the same sevenfold Spirit profluent from the incarnate Redeemer in His world-wide energy. The Greek for "sent forth," apostellomena, or else apestalmenoi, is akin to the term "apostle," reminding us of the Spirit-impelled labors of Christ's apostles and minister throughout the world: if the present tense be read, as seems best, the idea will be that of those labors continually going on unto the end. "Eyes" symbolize His all-watchful and wise providence for His Church, and against her foes.
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繁體中文
7. 書卷放在坐寶座者展開的手上，任憑配得者取去〔ALFORD〕。羔羊從父手中取過書卷，作為正式受任為人子、得著其永遠而普世之統治權的憑證。因此，這開端的異象便向我們概述了七印、七號、七碗中一切事件所匯聚的成全，即基督國度有形地建立。預言總是急切地奔向那大危機或結局，而對中間的事件只在它們與結局的預表關係和代表意義上加以論述。
英語原文
7. The book lay on the open hand of Him that sat on the throne for any to take who was found worthy [ALFORD]. The Lamb takes it from the Father in token of formal investiture into His universal and everlasting dominion as Son of man. This introductory vision thus presents before us, in summary, the consummation to which all the events in the seals, trumpets, and vials converge, namely, the setting up of Christ's kingdom visibly. Prophecy ever hurries to the grand crisis or end, and dwells on intermediate events only in their typical relation to, and representation of, the end.
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繁體中文
8. 拿了——希臘文作「拿了」。
俯伏在羔羊面前——羔羊與父同受敬拜、同坐寶座。
琴——兩份最古抄本A、B，敘利亞譯本與科普特譯本讀作「一架琴」：一種吉他，用手或撥子彈奏。
盛——「碗」〔特里格勒斯（TREGELLES）〕；香爐。
香——希臘文作「香」。
眾聖徒的祈禱——正如天使以香獻上他們的禱告
（Re 8:3；
參
Ps 141:2）。
這絲毫不支持羅馬天主教向我們祈求聖徒的教義。雖然他們可能以某種我們不詳知的方式被神使用來呈獻我們的禱告（並未說他們為我們代求），但我們受命唯獨向祂祈求
（Re 19:10; 22:8, 9）。
他們的本分是讚美（因此他們都有琴）：我們的本分是禱告。
英語原文
8. had taken--Greek, "took."
fell down before the Lamb--who shares worship and the throne with the Father.
harps--Two oldest manuscripts, A, B, Syriac and Coptic read, "a harp": a kind of guitar, played with the hand or a quill.
vials--"bowls" [TREGELLES]; censers.
odours--Greek, "incense."
prayers of saints--as the angel offers their prayers
(Re 8:3)
with incense (compare
Ps 141:2).
This gives not the least sanction to Rome's dogma of our praying to saints. Though they be employed by God in some way unknown to us to present our prayers (nothing is said of their interceding for us), yet we are told to pray only to Him
(Re 19:10; 22:8, 9).
Their own employment is praise (whence they all have harps): ours is prayer.
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繁體中文
9. 唱——希臘文作「唱」：這是他們持續不斷的蒙福本分。救贖的主題永遠新鮮，永遠啟發新的讚美之思，化為「新歌」。
我們歸於神——B抄本、科普特譯本、武加大譯本與居普良（CYPRIAN）如此讀。但A抄本將「我們」略去；亞力山太抄本讀作「歸於我們的神」。
從……出來——即如今從世界中招聚出來的選民教會，有別於作為基督之百姓、不是因蒙揀選、而是因萬國普遍歸主而招聚的人。
族……舌……民……國——四這數字標示普世的延伸：地的四方。「族」當按希臘文譯作「支派」。此詞與「民」通常限於以色列；「舌與國」則限於外邦人
（Re 7:9; 11:9; 13:7，
最古讀法；
Re 14:6）。
如此，此處標示出從猶太人與外邦人中招聚出來的選民教會。在
Re 10:11，
四詞中「支派」被換作「君王」；在
Re 17:15，
則作「群眾」。
英語原文
9. sung--Greek, "sing": it is their blessed occupation continually. The theme of redemption is ever new, ever suggesting fresh thoughts of praise, embodied in the "new song."
us to God--So manuscript B, Coptic, Vulgate, and CYPRIAN. But A omits "us": and Aleph reads instead, "to our God."
out of--the present election-church gathered out of the world, as distinguished from the peoples gathered to Christ as the subjects, not of an election, but of a general and world-wide conversion of all nations.
kindred . . . tongue . . . people . . . nation--The number four marks world-wide extension: the four quarters of the world. For "kindred," translate as Greek, "tribe." This term and "people" are usually restricted to Israel: "tongue and nation" to the Gentiles
(Re 7:9; 11:9; 13:7,
the oldest reading;
Re 14:6).
Thus there is here marked the election-Church gathered from Jews and Gentiles. In
Re 10:11,
for "tribes," we find among the four terms "kings"; in
Re 17:15,
"multitudes."
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繁體中文
10. 使我們——A、B、亞力山太抄本、武加大譯本、敘利亞譯本與科普特譯本讀作「他們」。希伯來文以第三人稱代第一人稱的構造，生動地指向蒙贖之人，並且聽起來比我們作祭司更謙虛〔BENGEL〕。
給我們的神——B抄本與亞力山太抄本如此讀。但A抄本將此句略去。
君王——B抄本如此讀。但A抄本、亞力山太抄本、武加大譯本、科普特譯本與居普良（CYPRIAN）讀作「一個國度」。亞力山太抄本還將祭司讀作「祭司的職分」。那些將冠冕擲在寶座前的，在大君王面前不稱自己為君王
（Re 4:10, 11）；
雖然他們祭司的進前有如此尊嚴，以致他們在地上的掌權也不能超越它。照樣在
Re 20:6
他們也不被稱為「君王」〔BENGEL〕。
我們將在地上掌權——這是在
Re 1:6
之外新加的特徵。亞力山太抄本、武加大譯本與科普特譯本讀作「他們將要掌權」。A、B抄本讀作「他們掌權」。阿福德（ALFORD）採用此讀法，解為指教會如今就在基督——她的元首——裏在地上掌權：「萬物都正被放在她腳下，如同放在祂腳下；她的君王職分與等級即使在逼迫中也得著肯定」。但即使我們讀作（我認為最有分量的權威反對這讀法）「他們掌權」，仍然是先知性的現在式指將來：先見被帶到將來，那時蒙贖之人的全數（以四個活物為代表）已經齊全，可見的國度開始。聖徒如今在屬靈上掌權；但與這世代的王子被捆綁之後的掌權相比，則絕不能同日而語（見
Re 20:2-6
的註解）。他們如今非但不是在地上掌權，反而是「世界上的污穢，萬物中的渣滓」。在
Re 11:15, 18，
國度的所在與時間都被標明。凱利（KELLY）譯作「治理地」（希臘文「epi tees gees」），這由希臘文（《七十士譯本》，
Jud 9:8; Mt 2:22）
所支持。長老雖治理地，卻不一定（按此段經文）留在地上。但英文聖經版本亦得
Re 3:10
支持。「長老是溫柔的，但溫柔之群獨立於長老之外的人數要多得多」〔BENGEL〕。
英語原文
10. made us--A, B, Aleph, Vulgate, Syriac, and Coptic read, "them." The Hebrew construction of the third person for the first, has a graphic relation to the redeemed, and also has a more modest sound than us, priests [BENGEL].
unto our God--So B and Aleph read. But A omits the clause.
kings--So B reads. But A, Aleph, Vulgate, Coptic, and CYPRIAN, read, "A kingdom." Aleph reads also "a priesthood" for priests. They who cast their crowns before the throne, do not call themselves kings in the sight of the great King
(Re 4:10, 11);
though their priestly access has such dignity that their reigning on earth cannot exceed it. So in
Re 20:6
they are not called "kings" [BENGEL].
we shall reign on the earth--This is a new feature added to
Re 1:6.
Aleph, Vulgate, and Coptic read, "They shall reign." A and B read, "They reign." ALFORD takes this reading and explains it of the Church EVEN NOW, in Christ her Head, reigning on the earth: "all things are being put under her feet, as under His; her kingly office and rank are asserted, even in the midst of persecution." But even if we read (I think the weightiest authority is against it), "They reign," still it is the prophetical present for the future: the seer being transported into the future when the full number of the redeemed (represented by the four living creatures) shall be complete and the visible kingdom begins. The saints do spiritually reign now; but certainly not as they shall when the prince of this world shall be bound (see on
Re 20:2-6).
So far from reigning on the earth now, they are "made as the filth of the world and the offscouring of all things." In
Re 11:15, 18,
the locality and time of the kingdom are marked. KELLY translates, "reign over the earth" (Greek, "epi tees gees"), which is justified by the Greek (Septuagint,
Jud 9:8; Mt 2:22).
The elders, though ruling over the earth, shall not necessarily (according to this passage) remain on the earth. But English Version is justified by
Re 3:10.
"The elders were meek, but the flock of the meek independently is much larger" [BENGEL].
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繁體中文
11. 我又看見——眾天使：他們形成外圈，而教會——救贖的對象——形成最靠近寶座的內圈。列隊周圍的天軍以深切的愛與敬拜，注視神愛、智慧與能力的這頂峰彰顯。
千千萬萬——希臘文作「萬萬千千」。
英語原文
11. I beheld--the angels: who form the outer circle, while the Church, the object of redemption, forms the inner circle nearest the throne. The heavenly hosts ranged around gaze with intense love and adoration at this crowning manifestation of God's love, wisdom, and power.
ten thousand times ten thousand--Greek, "myriads of myriads."
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繁體中文
12. 接受權柄——希臘文作「那權柄」。其餘六項（全部為七——完全和完備之數）與「權柄」一樣，同列於一個希臘文冠詞之下，標明它們構成一個完整的總體——屬於神和他同等的羔羊。比較7:12——那裏全部七項各有冠詞。
豐富——屬靈和屬地的兩方面。
頌讚——歸予的讚美：受造物這一方意願——雖無能力——以頌讚回報所蒙的恩[阿福德]。
英語原文
12. to receive power--Greek, "the power." The remaining six (the whole being seven, the number for perfection and completeness) are all, as well as "power," ranged under the one Greek article, to mark that they form one complete aggregate belonging to God and His co-equal, the Lamb. Compare
Re 7:12,
where each of all seven has the article.
riches--both spiritual and earthly.
blessing--ascribed praise: the will on the creature's part, though unaccompanied by the power, to return blessing for blessing conferred [ALFORD].
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繁體中文
13. 受造之物的大合唱——包括最外層（聖徒和天使以外）和內層的——為頌詞作結。這事的完全應驗要在基督掌大權作王、可見地治理時。
所有受造之物——「他一切所造的、在他掌權的各處」（詩103:22）。
地底下——陰間中已離世的靈魂。
其中的——如B抄本和《武加大譯本》。但A抄本省略此字。
在海裏——希臘文作「在海上」：海中的動物被視為在表面[阿福德]。
其中所有的——如《武加大譯本》所讀。A抄本此處省略「一切」（希臘文「panta」），而讀作「我聽見所有的（希臘文「pantas」）說」——暗示宇宙四方在和諧的合唱中一致。
頌讚等——希臘文作「那頌讚、那尊貴、那榮耀、那權能，世世無盡」。四重的歸頌表明普世的廣度。
英語原文
13. The universal chorus of creation, including the outermost circles as well as the inner (of saints and angels), winds up the doxology. The full accomplishment of this is to be when Christ takes His great power and reigns visibly.
every creature--"all His works in all places of His dominion"
(Ps 103:22).
under the earth--the departed spirits in Hades.
such as are--So B and Vulgate. But A omits this.
in the sea--Greek, "upon the sea": the sea animals which are regarded as being on the surface [ALFORD].
all that are in them--So Vulgate reads. A omits "all (things)" here (Greek, "panta"), and reads, "I heard all (Greek, "pantas") saying": implying the harmonious concert of all in the four quarters of the universe.
Blessing, &c.--Greek, "the blessing, the honor, and the glory, and the might to the ages of the ages." The fourfold ascription indicates world-wide universality.
14
無題
繁體中文
14. 四個活物中有一個——即四活物之一——比較5:6-8; 6:1, 3, 5, 7。每當印或號被揭開時，四活物之一依次說話——此處是第四個活物。
說——比較6:1, 3, 5, 7——那裏四活物以「你來」回應各印。此處他不是叫約翰來，而是問一個問題。
給我和許多天使——更宜如最古抄本——「給我」。許多天使在5:11中出現，此處第五印揭開後，應許不是給天使而是給殉道者。
多少——他問的不是數目，而是性質——「他們是誰」。
白衣——比較3:4, 5, 18; 4:4; 6:11; 7:9, 13, 14。白衣象徵稱義和成聖——基督歸算的義和聖靈更新的義行。此處賜給殉道者，不是因為他們的殉道賺得了義，而是因為他們的殉道彰顯了他們藉信已有的義。
英語原文
14. said--So A, Vulgate, and Syriac read. But B and Coptic read, "(I heard) saying."
Amen--So A reads. But B reads, "the (accustomed) Amen." As in
Re 4:11,
the four and twenty elders asserted God's worthiness to receive the glory, as having created all things, so here the four living creatures ratify by their "Amen" the whole creation's ascription of the glory to Him.
four and twenty--omitted in the oldest manuscripts: Vulgate supports it.
him that liveth for ever and ever--omitted in all the manuscripts: inserted by commentators from
Re 4:9.
But there, where the thanksgiving is expressed, the words are appropriate; but here less so, as their worship is that of silent prostration. "Worshipped" (namely, God and the Lamb). So in
Re 11:1,
"worship" is used absolutely.
Re 5:1-14.
七印封嚴的書卷：除羔羊外無人配展開：他在蒙贖者和全體天軍的讚美中拿了書卷。
1. 在等——希臘文作"（躺）在右手上"。他的右手張開，書卷在其上。在神那一方，沒有隱藏他書卷中所含將來的旨意：唯一的障礙記於
Re 5:3
[阿福德]。
書——更確切地，與古書的形式以及背面寫著字相符，當譯作"書卷"。背面寫著字暗示豐滿和完全——無需再添什麼
（Re 22:18）。
從上下文看，那書卷即"人類產業的地契"[德·伯格]——由基督贖回，內含他從篡奪者手中收回並實際取得那已經為自己和選民聖徒"買贖"之國度的逐步措施。然而，沒有任何一部分書卷被說成是展開和宣讀的；只是七印逐一被打開，最終得以將其內容作為完整的整體來閱讀——這要等到七印所象徵的事件過去之後，那時
Eph 3:10
將得到完全的應驗，羔羊將在救贖中啟示神護理計畫的一切豐富美意。因此，開印的意思是神在基督裡逐步鋪平道路，好讓那書卷最終在基督國度有形設立之時被打開和宣讀。比較那偉大成全之時
Re 20:12，
"另有一卷展開……生命冊"；
Re 22:19。
除羔羊外無人配如此行，因為唯獨他既為羔羊，就贖回了人類失去的產業——書卷就是那產業的地契。問題
（Re 5:2）
不是（如一般所想的）誰能啟示教會的命運（因為任何受默示的先知都能做這事）；而是，誰有那配得的資格賜人對他失去的產業有新的權利？[德·伯格]。
用七印封嚴——希臘文作"封嚴"，或"牢牢封嚴"。數字七（分為四——世界之數——和三——神聖之數）在《啟示錄》中比比皆是，表達完全。因此，七印代表賜給羔羊的一切權柄；七號——藉之世界帝國被震動傾覆，引進羔羊的國度；以及七碗——藉之獸的國被毀滅。