1
Re 6:1-17.
简体中文
英語原文
Re 6:1-17.
THE OPENING OF THE FIRST SIX OF THE SEVEN SEALS.
Compare Note, see on
Re 5:1.
Many (MEDE, FLEMING, NEWTON, &c.) hold that all these seals have been fulfilled, the sixth having been so by the overthrow of paganism and establishment of Christianity under Constantine's edict, A.D. 312. There can, however, be no doubt that at least the sixth seal is future, and is to be at the coming again of Christ. The great objection to supposing the seals to be finally and exhaustively fulfilled (though, probably, particular events may be partial fulfilments typical of the final and fullest one), is that, if so, they ought to furnish (as the destruction of Jerusalem, according to Christ's prophecy, does) a strong external evidence of Revelation. But it is clear they cannot be used for this, as hardly any two interpreters of this school are agreed on what events constitute the fulfilment of each seal. Probably not isolated facts, but classes of events preparing the way for Christ's coming kingdom, are intended by the opening of the seals. The four living creatures severally cry at the opening of the first four seals, "Come," which fact marks the division of the seven, as often occurs in this sacred number, into four and three.
1. one of the seals--The oldest manuscripts, A, B, C, Vulgate, and Syriac read, "one of the seven seals."
noise--The three oldest manuscripts read this in the nominative or dative, not the genitive, as English Version, "I heard one from among the four living creatures saying, as (it were) the voice (or, 'as with the voice') of thunder." The first living creature was like a lion
(Re 4:7):
his voice is in consonance. Implying the lion-like boldness with which, in the successive great revivals, the faithful have testified for Christ, and especially a little before His coming shall testify. Or, rather, their earnestness in praying for Christ's coming.
Come and see--One oldest manuscript, B, has "And see." But A, C, and Vulgate reject it. ALFORD rightly objects to English Version reading: "Whither was John to come? Separated as he was by the glassy sea from the throne, was he to cross it?" Contrast the form of expression,
Re 10:8.
It is much more likely to be the cry of the redeemed to the Redeemer, "Come" and deliver the groaning creature from the bondage of corruption. Thus,
Re 6:2
is an answer to the cry, went (literally, "came") forth corresponding to "Come." "Come," says GROTIUS, is the living creature's address to John, calling his earnest attention. But it seems hard to see how "Come" by itself can mean this. Compare the only other places in Revelation where it is used,
Re 4:1; 22:17.
If the four living creatures represent the four Gospels, the "Come" will be their invitation to everyone (for it is not written that they addressed John) to accept Christ's salvation while there is time, as the opening of the seals marks a progressive step towards the end (compare
Re 22:17).
Judgments are foretold as accompanying the preaching of the Gospel as a witness to all nations
(Re 14:6-11; Mt 24:6-14).
Thus the invitation, "Come," here, is aptly parallel to
Mt 24:14.
The opening of the first four seals is followed by judgments preparatory for His coming. At the opening of the fifth seal, the martyrs above express the same
(Re 6:9, 10;
compare
Zec 1:10).
At the opening of the sixth seal, the Lord's coming is ushered in with terrors to the ungodly. At the seventh, the consummation is fully attained
(Re 11:15).
2
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简体中文
2. 显然是基督——无论是亲自，还是借他的使者——为他再来作预备，正如
Re 19:11, 12
所示。
弓——
（Ps 45:4, 5）。
冠冕——希腊文作"stephanos"，即得胜者的花环或桂冠，这也为他骑白马所暗示——白是胜利的象征。在
Re 19:11, 12
描绘了他胜利进程的最后一步；因此他戴着许多冠冕（希腊文"diademata"；不仅是希腊文"stephanoi"——"冠冕"或"桂冠"），并有天军亲自随行。比较
Zec 1:7-17; 6:1-8；
尤其下面
Re 6:10
与
Zec 1:12；
又比较四匹马的颜色。
并且胜了又要胜——即要得着持久的胜利。四印都引进了对地的审判，因为地的权势反对他与他的教会掌权。这是首要的含义，而非使人归正、使人知罪的工作，尽管无疑次要地选民要借他的道和他的审判被招聚出来。
英語原文
2. Evidently Christ, whether in person, or by His angel, preparatory to His coming again, as appears from
Re 19:11, 12.
bow--
(Ps 45:4, 5).
crown--Greek, "stephanos," the garland or wreath of a conqueror, which is also implied by His white horse, white being the emblem of victory. In
Re 19:11, 12
the last step in His victorious progress is represented; accordingly there He wears many diadems (Greek, "diademata"; not merely Greek, "stephanoi," "crowns" or "wreaths"), and is personally attended by the hosts of heaven. Compare
Zec 1:7-17; 6:1-8;
especially
Re 6:10
below, with
Zec 1:12;
also compare the colors of the four horses.
and to conquer--that is, so as to gain a lasting victory. All four seals usher in judgments on the earth, as the power which opposes the reign of Himself and His Church. This, rather than the work of conversion and conviction, is primarily meant, though doubtless, secondarily, the elect will be gathered out through His word and His judgments.
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简体中文
3. 来——三份最古老的抄本A、B、C和武加大译本略去"来看"。
英語原文
3. and see--omitted in the three oldest manuscripts, A, B, C, and Vulgate.
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简体中文
4. 红——血的颜色。每匹马的颜色对应骑马者的使命。比较
Mt 10:24-36，
"你们不要想我来是叫地上太平；我来并不是叫地上太平，乃是叫地上动刀兵"。基督白马的流血胜利，很快因人对福音的曲解而继之以流血的红马；但这被主掌管，用以清除基督国度来临的障碍。忍耐的牛是第二个活物的象征——它在揭开此印时说"来"。圣徒在地上审判之中"忍耐到底"。
使人彼此相杀——希腊文是将来直陈式，"使他们可以——他们也必如此——彼此相杀"。
英語原文
4. red--the color of blood. The color of the horse in each case answers to the mission of the rider. Compare
Mt 10:24-36,
"Think not I am come to send peace on earth; I came not to send peace, but a sword." The white horse of Christ's bloodless victories is soon followed, through man's perversion of the Gospel, by the red horse of bloodshed; but this is overruled to the clearing away of the obstacles to Christ's coming kingdom. The patient ox is the emblem of the second living creature who, at the opening of this seal, saith, "Come." The saints amidst judgments on the earth in patience "endure to the end."
that they should kill--The Greek is indicative future, "that they may, as they also shall, kill one another."
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简体中文
5. 来——两份最古老的抄本、抄本A、C和武加大译本略去"来看"。抄本B保留。
黑——暗示忧愁与缺乏。
有——希腊文作"有"。
天平——粮食匮乏的象征，面按重量分配。
英語原文
5. Come and see--The two oldest manuscripts, A, C, and Vulgate omit "and see." B retains the words.
black--implying sadness and want.
had--Greek, "having."
a pair of balances--the symbol of scarcity of provisions, the bread being doled out by weight.
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简体中文
6. 声音——两份最古老的抄本、抄本A、C读作"好像声音"。抄本B读作英文译本。这声音"在四活物中间"听见（正如耶和华在舍吉拿云彩中于基路伯之间彰显其同在）；因为神减轻他在地上的审判，唯独是为着他救赎之人的缘故并与他们相关。
一钱银子——"一升"。在使粮食稀缺之时，不可使其稀缺到一升（约一日的小麦口粮，估计约为二至三品脱）用一钱银子（denarius，约合我们的八便士半，大概是一个劳工一日之工价）买不到。饥荒通常继刀兵而来。通常一钱银子可买十六至二十升。刀兵、饥荒、恶兽和瘟疫，是神在地上的四种审判。属灵的饥荒也可能包括在审判之内。这第三印的"来"，是由四活物中的第三个所说——其形像为人，暗示对受苦者的同情与人的怜悯。神在其中以怜悯调和审判。比较
Mt 24:7，
指出这些印所预言的灾害——民要攻打民（刀兵）、饥荒、瘟疫
（Re 6:8），
以及地震
（Re 6:12）。
一钱银子买三升大麦——较便宜、营养较低的谷物，由那无法用一日工价——一钱银子——为全家买够小麦的劳工购买，因此买大麦。
油和酒不可糟蹋——生活的奢侈品，而非必需品；油与酒要留作受苦者的舒慰。
英語原文
6. a voice--Two oldest manuscripts, A, C, read, "as it were a voice." B reads as English Version. The voice is heard "in the midst of the four living creatures" (as Jehovah in the Shekinah-cloud manifested His presence between the cherubim); because it is only for the sake of, and in connection with, His redeemed, that God mitigates His judgments on the earth.
A measure--"A chœnix." While making food scarce, do not make it so much so that a chœnix (about a day's provision of wheat, variously estimated at two or three pints) shall not be obtainable "for a penny" (denarius, eight and a half pence of our money, probably the day's wages of a laborer). Famine generally follows the sword. Ordinarily, from sixteen to twenty measures were given for a denarius. The sword, famine, noisome beasts, and the pestilence, are God's four judgments on the earth. A spiritual famine, too, may be included in the judgment. The "Come," in the case of this third seal, is said by the third of the four living creatures, whose likeness is a man indicative of sympathy and human compassion for the sufferers. God in it tempers judgment with mercy. Compare
Mt 24:7,
which indicates the very calamities foretold in these seals, nation rising against nation (the sword), famines, pestilences
(Re 6:8),
and earthquakes
(Re 6:12).
three measures of barley for a penny--the cheaper and less nutritious grain, bought by the laborer who could not buy enough wheat for his family with his day's wages, a denarius, and, therefore, buys barley.
see thou hurt not the oil, and the wine--the luxuries of life, rather than necessaries; the oil and wine were to be spared for the refreshment of the sufferers.
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简体中文
7. 来看——抄本B支持；抄本A、C和武加大译本省略。第四活物——它"像飞鹰"——引入这印；暗示高翔的智慧，以及审判从高处致命地降在不敬虔之人身上，正如百鸟之王扑向其猎物。
英語原文
7. and see--supported by B; omitted by A, C, and Vulgate. The fourth living creature, who was "like a flying eagle," introduces this seal; implying high-soaring intelligence, and judgment descending from on high fatally on the ungodly, as the king of birds on his prey.
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简体中文
8. 灰色——"青灰"[阿福德]。
死——拟人化。
阴间——拟人化的Hades。
赐给他们——死和阴府。抄本A、C如此读。但抄本B和武加大译本读作"赐给他"。
地的四分之一——对应前四印；它作为四分之一的一份，所得的是四分之一。
死——瘟疫；比较
Eze 14:21
与此处四个审判——刀剑、饥荒、瘟疫和野兽的对照；饥荒是刀剑的后果；瘟疫是饥荒的后果；野兽因随之而来的人口减少而繁殖增多。
与野兽——希腊文作"被"；更直接的媒介。这四印以四活物用"来"引进它们而与后三印区别开来。所指的灾祸并不限于一个时期，而是贯穿教会历史的整个时期，直到基督再来；在那可畏的主大日之前，这些灾祸将达到最严重的地步。第一印是总纲——基督得胜地前行，直到一切仇敌服在他脚下；为达此目的，随后所述的审判伴随福音传给万民作见证。
英語原文
8. pale--"livid" [ALFORD].
Death--personified.
Hell--Hades personified.
unto them--Death and Hades. So A, C read. But B and Vulgate read, "to him."
fourth part of the earth--answering to the first four seals; his portion as one of the four, being a fourth part.
death--pestilence; compare
Eze 14:21
with the four judgments here, the sword, famine, pestilence, and wild beasts; the famine the consequence of the sword; pestilence, that of famine; and beasts multiplying by the consequent depopulation.
with the beasts--Greek, "by"; more direct agency. These four seals are marked off from the three last, by the four living creatures introducing them with "Come." The calamities indicated are not restricted to one time, but extend through the whole period of Church history to the coming of Christ, before which last great and terrible day of the Lord they shall reach highest aggravation. The first seal is the summary, Christ going forth conquering till all enemies are subdued under Him, with a view to which the judgments subsequently specified accompany the preaching of the Gospel for a witness to all nations.
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简体中文
9. 后三印与无形的世界相关，正如前四印与有形的世界相关；第五印论到作为信徒而死的殉道者；第六印论到那些已经死去、或在基督再来之时将被发现为不信的人，即"君王……大人……奴仆……自主的"；第七印论到天上的寂静。场景从地转到天上；所以那些认为这三印与前四印前后相承的解释，是很可疑的。
看见——在灵里看见。因为灵魂天然是不可见的。
在祭坛底下——正如在祭坛上被杀之祭牲的血倒在祭坛底下，照样为基督见证而被杀之人的灵魂，在天上被象征性地描绘为在祭坛底下；因为生命或动物的魂在血中，而血常被描绘为呼求伸冤
（Ge 4:10）。
天上的祭坛——预表本体于献祭之祭坛——就是钉十字架的基督。使礼物成圣的是祭坛，所以唯独基督使我们的顺服——甚至我们为真理舍命——在神面前蒙悦纳。献祭的祭坛不在圣所内，而在外边；所以基督字面上的献祭和殉道者的比喻性献祭，不是在天上圣所里发生，而是在外边——在此地上。天上唯一的祭坛是那对应圣殿香坛的。殉道者的血从基督十字架下的地呼叫——他们可被视为实际上在那里被献为祭；他们的灵魂从香坛——即在天上的基督——之下呼叫，唯有借着他，赞美之香才在神面前蒙悦纳。他们在基督之下，在他的直接同在中，被关锁归他，在欢乐热切的期待中，直到他来叫睡了的死人复活。比较《玛加比二书》7:36的用语，作为犹太人对此问题的看法的说明。我们那现已受了短暂痛苦的弟兄，是在（希腊文）神永生之约下死了的。
见证——即他们所持守的见证——他们受托所要作的见证。比较
Re 12:17，
"有（与本处同希腊文）耶稣的见证"。
英語原文
9. The three last seals relate to the invisible, as the first four to the visible world; the fifth, to the martyrs who have died as believers; the sixth, to those who have died, or who shall be found at Christ's coming, unbelievers, namely, "the kings . . . great men . . . bondman . . . freeman"; the seventh, to the silence in heaven. The scene changes from earth to heaven; so that interpretations which make these three last consecutive to the first four seals, are very doubtful.
I saw--in spirit. For souls are not naturally visible.
under the altar--As the blood of sacrificial victims slain on the altar was poured at the bottom of the altar, so the souls of those sacrificed for Christ's testimony are symbolically represented as under the altar, in heaven; for the life or animal soul is in the blood, and blood is often represented as crying for vengeance
(Ge 4:10).
The altar in heaven, antitypical to the altar of sacrifice, is Christ crucified. As it is the altar that sanctifies the gift, so it is Christ alone who makes our obedience, and even our sacrifice of life for the truth, acceptable to God. The sacrificial altar was not in the sanctuary, but outside; so Christ's literal sacrifice and the figurative sacrifice of the martyrs took place, not in the heavenly sanctuary, but outside, here on earth. The only altar in heaven is that antitypical to the temple altar of incense. The blood of the martyrs cries from the earth under Christ's cross, whereon they may be considered virtually to have been sacrificed; their souls cry from under the altar of incense, which is Christ in heaven, by whom alone the incense of praise is accepted before God. They are under Christ, in His immediate presence, shut up unto Him in joyful eager expectancy until He shall come to raise the sleeping dead. Compare the language of
2 Maccabees 7:36
as indicating Jewish opinion on the subject. Our brethren who have now suffered a short pain are dead under (Greek) God's covenant of everlasting life.
testimony which they held--that is, which they bore, as committed to them to bear. Compare
Re 12:17,
"Have (same Greek as here) the testimony of Jesus."
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简体中文
10. 还要——希腊文作"直到何时？"正如比喻中那妇人（教会的象征）昼夜呼求不义的官，求他为她伸冤，抵挡那不断欺压她的对头（比较下文
Re 12:10）；
照样，蒙拣选的人（不仅在地上，而且在基督的遮盖下、在他于乐园中的同在里）昼夜向神呼求，他必在自己的时间为他和他们的事伸冤——"虽然他忍耐多时"。这些经文不必限于某些特定的殉道，而是已经、正在、并将要部分地应验，直到基督再来之前的最后详尽应验。此处所预言的其他事件也是如此。即使那些在乐园中之人的荣耀，也只有当基督和教会的仇敌被赶出、地在基督再来叫睡了之圣徒复活之时成为基督的国度，才得以完全。
主——希腊文作"主"（master）；暗示他绝对地拥有他们、他们的仇敌和他一切受造物，如同主人拥有他的奴仆；因此在
Re 6:11
中，"同作仆人的"或同作奴仆的紧随其后。
圣洁——希腊文作"那圣者"。
伸冤——"为我们的血伸冤"。
给——希腊文作"从他们"。
住在地上的——那些不敬虔、属地之人，与教会——其家和心如今已在属天之处——有别。
英語原文
10. How long--Greek, "Until when?" As in the parable the woman (symbol of the Church) cries day and night to the unjust judge for justice against her adversary who is always oppressing her (compare below,
Re 12:10);
so the elect (not only on earth, but under Christ's covering, and in His presence in Paradise) cry day and night to God, who will assuredly, in His own time, avenge His and their cause, "though He bear long with them." These passages need not be restricted to some particular martyrdoms, but have been, and are receiving, and shall receive partial fulfilments, until their last exhaustive fulfilment before Christ's coming. So as to the other events foretold here. The glory even of those in Paradise will only be complete when Christ's and the Church's foes are cast out, and the earth will become Christ's kingdom at His coming to raise the sleeping saints.
Lord--Greek, "Master"; implying that He has them and their foes and all His creatures as absolutely at His disposal, as a master has his slaves; hence, in
Re 6:11,
"fellow servants," or fellow slaves follows.
holy--Greek, "the Holy one."
avenge--"exact vengeance for our blood."
on--Greek, "from them."
that dwell on the earth--the ungodly, of earth, earthly, as distinguished from the Church, whose home and heart are even now in heavenly places.
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简体中文
11. 白衣——三份最古老的抄本A、B、C读作"有一件白衣赐给了"。
各——一份最古老的抄本B省略。抄本A和C读作"给他们，给各人"，即分别给他们各人。虽然他们联合呼求从地上除灭不敬虔之人的祷告尚未蒙允，却暗示这在适当的时候必成全；同时，他们个人领受了白衣——表明光明、喜乐，和对仇敌的得胜；正如他们救恩的元帅骑在白马上出去胜了又要胜；也表明借着基督而来的纯洁和圣洁。迈摩尼德说，犹太人惯于在祭司蒙认可之时为其穿上白衣；所以此处意为：他们被接纳在蒙福之人中，作为无瑕疵的祭司事奉神和羔羊。
安息——抄本C如此读。但抄本A和B读作"将安息"。
片时——一份最古老的抄本B省略"片"。抄本A和C支持。即使省略，难道能推断这"时节"与永恒相比是短的吗？本格尔凭空将一时节（希腊文作"chronus"，即此处所用之词）定为一千一百一十一又九分之一年，又将一时（希腊文作"kairos"）
（Re 12:12, 14）
定为时节的五分之一，即二百二十二又九分之二年在希腊文中唯一的区别是：时节（希腊文作"chronus"）是若干时的总和；希腊文作"kairos"，指特定的时间，因此是短暂的。关于他们的安息，比较
Re 14:13
（同希腊文作"anapauomai"）；
Isa 57:2；Da 12:13。
等……同作仆人的……满足——数目满足。直到他们全数被填满。蒙拣选者的数目是确定固定的：或许是为了填满 fallen 天使的数目。但这只是臆测。一切圣徒的完全福气和荣耀将同时临到。较早的圣徒不会在较晚的圣徒之先。抄本A和C读作"将已成全"；抄本B和亚力山大抄本读作"将成全了（其程途）"。
英語原文
11. white robes--The three oldest manuscripts, A, B, C, read, "A white robe was given."
every one of--One oldest manuscript, B, omits this. A and C read, "unto them, unto each," that is, unto them severally. Though their joint cry for the riddance of the earth from the ungodly is not yet granted, it is intimated that it will be so in due time; meanwhile, individually they receive the white robe, indicative of light, joy, and triumphant victory over their foes; even as the Captain of their salvation goes forth on a white horse conquering and to conquer; also of purity and sanctity through Christ. MAIMONIDES says that the Jews used to array priests, when approved of, in white robes; thus the sense is, they are admitted among the blessed ones, who, as spotless priests, minister unto God and the Lamb.
should--So C reads. But A and B, "shall rest."
a little season--One oldest manuscript, B, omits "little." A and C support it. Even if it be omitted, is it to be inferred that the "season" is short as compared with eternity? BENGEL fancifully made a season (Greek, "chronus," the word here used) to be one thousand one hundred and eleven one-ninth years, and a time
(Re 12:12, 14,
Greek, "kairos") to be a fifth of a season, that is, two hundred and twenty-two two-ninths years. The only distinction in the Greek is, a season (Greek, "chronus") is a sort of aggregate of times. Greek, "kairos," a specific time, and so of short duration. As to their rest, compare
Re 14:13
(the same Greek, "anapauomai");
Isa 57:2; Da 12:13.
until their . . . brethren . . . be fulfilled--in number. Until their full number shall have been completed. The number of the elect is definitely fixed: perhaps to fill up that of the fallen angels. But this is mere conjecture. The full blessedness and glory of all the saints shall be simultaneous. The earlier shall not anticipate the later saints. A and C read, "shall have been accomplished"; B and Aleph read, "shall have accomplished (their course)."
12
無題
简体中文
12. 正如
Re 6:4, 6-8
中的刀剑、饥荒和瘟疫对应
Mt 24:6, 7；
Re 6:9, 10
中关于殉道对应
Mt 24:9, 10；
照样本段
（Re 6:12-17）
对应
Mt 24:29, 30，
"日头就变黑了，月亮也不放光，众星要从天上坠落；……那时，地的万族都要哀哭，他们要看见人子降临"；这是描述主的日子即将来到之征兆的意象；但不是来到本身——直到蒙拣选者受了印记，以及殉道者所呼求的审判降在地上、海上和树上
（Re 7:1-3）。
我又看见——抄本A如此读。但抄本B和C省略"又看见"。
地震——希腊文作天、海和旱地的"震动"；震动摇撼这些可变之物，是建立那些不能震动之物的必要前奏。这是连接第六印与第六号
（Re 11:13）
和第七碗
（Re 16:17-21）
的关键词[华兹华斯]之一；
也包括第七印
（Re 8:5）。
毛布——一种由基利家山羊"毛"制成的，被称为"cilicium"或基利家布，用于帐棚等。基利家人保罗制造这种帐棚
（Ac 18:3）。
月亮——抄本A、B、C和最古老的译本读作"全月亮"；即满月，不是仅仅月牙。
像血——
（Joe 2:31。）
英語原文
12. As
Re 6:4, 6-8,
the sword, famine, and pestilence, answer to
Mt 24:6, 7; Re 6:9, 10,
as to martyrdoms, answer to
Mt 24:9, 10;
so this passage,
Re 6:12, 17,
answers to
Mt 24:29, 30,
"the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven; . . . then shall all the tribes of the earth mourn, and they shall see the Son of man coming"; imagery describing the portents of the immediate coming of the day of the Lord; but not the coming itself until the elect are sealed, and the judgments invoked by the martyrs descend on the earth, the sea, and the trees
(Re 7:1-3).
and, lo--So A reads. But B and C omit "lo."
earthquake--Greek, "shaking" of the heavens, the sea, and the dry land; the shaking of these mutable things being the necessary preliminary to the setting up of those things which cannot be shaken. This is one of the catchwords [WORDSWORTH] connecting the sixth seal with the sixth trumpet
(Re 11:13)
and the seventh vial
(Re 16:17-21);
also the seventh seal
(Re 8:5).
sackcloth--One kind, made of the "hair" of Cilician goats, was called "cilicium," or Cilician cloth, and was used for tents, &c. Paul, a Cilician, made such tents
(Ac 18:3).
moon--A, B, C, and oldest versions read, "the whole moon"; the full moon; not merely the crescent moon.
as blood--
(Joe 2:31).
13
無題
简体中文
13. 星辰……坠落……好像无花果树落下等——
（Isa 34:4；Na 3:12。）
教会那时将预备好得荣耀，敌基督教的世界将预备好被毁灭——这毁灭将伴随有大能的自然现象。至于星辰坠落到地上，圣经以旁观者所见的样子描述自然现象，不用科学精确的语言；然而，在如此迁就普通人的同时，它仍留下线索，表明它早已预见现代科学的发现。
英語原文
13. stars . . . fell . . . as a fig tree casteth her . . . figs--
(Isa 34:4; Na 3:12).
The Church shall be then ripe for glorification, the Antichristian world for destruction, which shall be accompanied with mighty phenomena in nature. As to the stars falling to the earth, Scripture describes natural phenomena as they would appear to the spectator, not in the language of scientific accuracy; and yet, while thus adapting itself to ordinary men, it drops hints which show that it anticipates the discoveries of modern science.
14
無題
简体中文
14. 挪移——希腊文作"离开其位"；"被使离开"。不像阿福德所说"裂为两半"；因为相反，它被卷起来——如展开的书卷被卷起搁置。此处的希腊文没有阿福德所抄录
Ac 15:39
中的"彼此分开"之意。
山岭海岛……挪移——
（Ps 121:1，
旁注；
Jer 3:23；4:24；Na 1:5。）
这全面的瓦解将是新地的先驱，正如前亚当时代的剧变为现今的居民预备了地一样。
英語原文
14. departed--Greek, "was separated from" its place; "was made to depart." Not as ALFORD, "parted asunder"; for, on the contrary, it was rolled together as a scroll which had been open is rolled up and laid aside. There is no "asunder one from another" here in the Greek, as in
Ac 15:39,
which ALFORD copies.
mountain . . . moved out of . . . places--
(Ps 121:1,
Margin;
Jer 3:23; 4:24; Na 1:5).
This total disruption shall be the precursor of the new earth, just as the pre-Adamic convulsions prepared it for its present occupants.
15
無題
简体中文
15. 君王……藏在——那些世界所大大惧怕之人的气概如今在哪里呢？[本格尔]。
大人——政治家和高级行政官员。
富户……将军——三份最古老的抄本A、B、C如此调换次序："将军……富户"。
壮士——三份最古老的抄本A、B、C读作"强壮的"——即身体上的
（Ps 33:16）。
在——字面作"进入"；跑进，以致藏身于其中。
洞——"洞穴"。
英語原文
15. kings . . . hid themselves--Where was now the spirit of those whom the world has so greatly feared? [BENGEL].
great men--statesmen and high civil officers.
rich men . . . chief captains--The three oldest manuscripts, A, B, C, transpose thus, "chief captains . . . rich men."
mighty--The three oldest manuscripts, A, B, and C read, "strong" physically
(Ps 33:16).
in--literally "into"; ran into, so as to hide themselves in.
dens--"caves."
16
無題
简体中文
16. 面前——
（Ps 34:16。）
论到全节，比较
Ho 10:8；Lu 23:30。
英語原文
16. from the face--
(Ps 34:16).
On the whole verse, compare
Ho 10:8; Lu 23:30.
17
無題
简体中文
17. 字面作"那日子，那大（日子）"，只能指最后的大日。主用尽了他一切寻常的审判——刀剑、饥荒、瘟疫和野兽——之后，罪人仍不悔改，主的大日子本身就要来到。
Mt 24:6-29
显然与六印构成了完美的平行对应——不仅在事件上，也在其发生的次序上：
Mt 24:3，
第一印；
Mt 24:6，
第二印；
Mt 24:7，
第三印；
Mt 24:7
末，第四印；
Mt 24:9，
第五印——其下的逼迫和泛滥的不法，以及随之而来并伴有福音传遍万民作见证的审判，特别详细地记载于
Mt 24:9-28；
Mt 24:29，
第六印。
站立——站立，得以称义，不在审判者面前被定罪。因此，第六印将我们带到主降临的边缘。不敬虔的"地上的万族"因他立即临近的征兆而战兢。但在他实际亲自施击之前，"选民"必须先被"收聚"出来。
英語原文
17. Literally, "the day, the great (day)," which can only mean the last great day. After the Lord has exhausted all His ordinary judgments, the sword, famine, pestilence, and wild beasts, and still sinners are impenitent, the great day of the Lord itself' shall come.
Mt 24:6-29
plainly forms a perfect parallelism to the six seals, not only in the events, but also in the order of their occurrence:
Mt 24:3,
the first seal;
Mt 24:6,
the second seal;
Mt 24:7,
the third seal;
Mt 24:7,
end, the fourth seal;
Mt 24:9,
the fifth seal, the persecutions and abounding iniquity under which, as well as consequent judgments accompanied with gospel preaching to all nations as a witness, are particularly detailed,
Mt 24:9-28;
Mt 24:29,
the sixth seal.
to stand--to stand justified, and not condemned before the Judge. Thus the sixth seal brings us to the verge of the Lord's coming. The ungodly "tribes of the earth" tremble at the signs of His immediate approach. But before He actually inflicts the blow in person, "the elect" must be "gathered "out.
Re 6:1-17.
揭开七印中的前六印。
比较注释，见
Re 5:1。
许多人（米德、弗莱明、牛顿等）认为这些印都已应验，第六印在主后312年君士坦丁诏令下异教倾覆、基督教建立时已应验。然而毫无疑问，至少第六印是在未来，要在基督再来之时发生。反对这些印已被最终、穷尽地应验（尽管个别事件可能是最终最完全应验的预表性部分应验）的主要理由是：若是如此，它们就当（正如基督预言中耶路撒冷的毁灭那样）为《启示录》提供有力的外在证据。但很明显它们不能这样用，因为这一派的解释者几乎没有任何两人对每一印的应验由哪些事件构成达成一致。印的揭开大概不是指孤立的事件，而是指为基督再来之国度预备道路的类事件。前四印的揭开，四个活物分别喊叫"来"，这一事实把七（这数目常如此）分为四和三。
1. 揭开一印——最古老的抄本A、B、C、武加大译本和叙利亚文译本读作"揭开七印中第一印"。
声音——三份最古老的抄本将其读作主格或与格，而非属格；与英文译本的"我听见四活物中的一个说，好像雷的声音（或'如同雷的声音'）"不同。第一个活物像狮子
（Re 4:7）：
他的声音与之相称。暗示在历次大复兴中，忠信之人以狮般的勇敢为基督作见证，尤其是在他再来之前不久。或者更确切地说，是他们为基督再来恳切祈求。
你来——一份最古老的抄本B作"看"。但A、C和武加大译本将其略去。阿福德对英文译本的读法有理地反对道："约翰要往哪里去呢？他既被玻璃海与宝座隔开，难道要渡过去吗？"比较那种表达方式，
Re 10:8。
这更可能是蒙救赎者对救赎主的呼喊——"来"，搭救那叹息的受造之物脱离败坏的辖制。如此，
Re 6:2
就是对这呼喊的回应——出去（字面作"来"）正对应"来"。格罗提乌说，"来"是活物对约翰说的话，唤起他的注意。但单凭一个"来"字很难看出这层意思。比较《启示录》中其他使用此词之处，
Re 4:1; 22:17。
如果四个活物代表四卷福音书，那么"来"就是它们对每个人（因为经上未说他们是对约翰说的）的邀请——趁还有时间接受基督的救恩，因为印的揭开标志着向末了迈进的一步（比较
Re 22:17）。
审判被预言要伴随传福音给万民作见证而来
（Re 14:6-11; Mt 24:6-14）。
因此，这里的邀请"来"与
Mt 24:14
恰相平行。揭开前四印之后随之而来的是为他降临作预备的审判。揭开第五印时，上面的殉道者也表达了同样的心愿
（Re 6:9, 10；
比较
Zec 1:10）。
揭开第六印时，主的降临在不敬虔之人中引发恐怖。到了第七印，结局完全达到
（Re 11:15）。