1
Re 7:1-17.
영문 원문
Re 7:1-17.
SEALING OF THE ELECT OF ISRAEL. THE COUNTLESS MULTITUDE OF THE GENTILE ELECT.
1. And--so B and Syriac. But A, C, Vulgate, and Coptic omit "and."
after these things--A, B, C, and Coptic read, "after this." The two visions in this chapter come in as an episode after the sixth seal, and before the seventh seal. It is clear that, though "Israel" may elsewhere designate the spiritual Israel, "the elect (Church) on earth" [ALFORD], here, where the names of the tribes one by one are specified, these names cannot have any but the literal meaning. The second advent will be the time of the restoration of the kingdom to Israel, when the times of the Gentiles shall have been fulfilled, and the Jews shall at last say, "Blessed is He that cometh in the name of the Lord." The period of the Lord's absence has been a blank in the history of the Jews as a nation. As then Revelation is the Book of the Second Advent [DE BURGH], naturally mention of God's restored favor to Israel occurs among the events that usher in Christ's advent.
earth . . . sea . . . tree--The judgments to descend on these are in answer to the martyrs' prayer under the fifth seal. Compare the same judgments under the fifth trumpet, the sealed being exempt
(Re 9:4).
on any tree--Greek, "against any tree" (Greek, "epi ti dendron": but "on the earth," Greek, "epi tees gees").
2
제목 없음
2. 從日出之地——希臘文作"日頭的升起"。神的榮耀最常從這方位彰顯。
영문 원문
2. from the east--Greek, "the rising of the sun." The quarter from which God's glory oftenest manifests itself.
3
제목 없음
3. 不可傷害——藉著放出毀滅的風。
等我們印了我們神的眾僕人——與
Mt 24:31
平行：「他的使者……要將他的選民從四方招聚了來。」神的愛如此浩大，以至他不能作任何審判之事，直到他的百姓蒙保護免受損害
（Ge 19:22）。
主降臨的前夕，以色列將重新以一個國家的形式出現；因為各支派都被明確指定（但以約瑟代替但；是否因為敵基督要從但而出，還是因為但要作敵基督的特別工具[阿雷塔斯，第十世紀]，比較
Ge 49:17；Jer 8:16；Am 8:14；
正如十二門徒中間有一個猶大）。從這些支派中將有信心的餘民蒙保守，脫離要毀滅一切敵基督聯盟的審判
（Re 6:12-17），
且要與萬國選民教會一同改變形象，即144,000人（或此象徵數字所指的任何數目），他們要忠心抵擋敵基督的誘惑，而國民中其餘的人在不信中歸回巴勒斯坦，作他的受騙者，最後作他的犧牲品。在主審判敵基督及其軍隊之前，後者要毀滅國民的三分之二，三分之一逃脫，並藉聖靈在患難中的運行使之轉向主，這餘民要在地上組成以色列國的核心，從此在世界千禧年國家中居首。以色列的屬靈復甦將如「從死裡復活」一般臨到萬國。如今到處有個別的重生進行著，照樣那時將有萬國普遍的重生，這與基督的降臨相連。
Mt 24:34；
「這世代（猶太民族）還沒有過去，這一切事都要成就」，這暗示以色列在基督降臨之前不能過去——正如基督自己的話不能過去一般（同一希臘文），
Mt 24:35。
正是如此
Zec 13:8, 9；14:2-4, 9-21；
比較
Zec 12:2-14；13:1, 2。
又
Eze 8:17, 18；9:1-7，
尤其是
Eze 9:4。
又比較
Eze 10:2
與Re 8:5，
那裏最終的審判實際落在地上，伴隨同樣的情景：祭壇的火倒在地上，包括火散落在城上。照樣
Re 14:1，
同一批144,000人在錫安山出現，額上有父的名——在論教會及其仇敵的第十二章至第十四章段落結束之處。這不是說聖徒可免於試煉：
Re 7:14
證明相反；但他們的試煉與落在世界上的毀滅性審判不同；從後者他們得蒙豁免，正如以色列人免於埃及的災——尤其是最後一災，因以色列人的門上有血的記號作為保護的印。
額上——人身上最顯眼、最尊貴的部分；頭盔——「得救的盼望」——就是戴在此處。
영문 원문
3. Hurt not--by letting loose the destructive winds.
till we have sealed the servants of our God--parallel to
Mt 24:31,
"His angels . . . shall gather together His elect from the four winds." God's love is such, that He cannot do anything in the way of judgment, till His people are secured from hurt
(Ge 19:22).
Israel, at the eve of the Lord's coming, shall be found re-embodied as a nation; for its tribes are distinctly specified (Joseph, however, being substituted for Dan; whether because Antichrist is to come from Dan, or because Dan is to be Antichrist's especial tool [ARETAS, tenth century], compare
Ge 49:17; Jer 8:16; Am 8:14;
just as there was a Judas among the Twelve). Out of these tribes a believing remnant will be preserved from the judgments which shall destroy all the Antichristian confederacy
(Re 6:12-17),
and shall be transfigured with the elect Church of all nations, namely, 144,000 (or whatever number is meant by this symbolical number), who shall faithfully resist the seductions of Antichrist, while the rest of the nation, restored to Palestine in unbelief, are his dupes, and at last his victims. Previously to the Lord's judgments on Antichrist and his hosts, these latter shall destroy two-thirds of the nation, one-third escaping, and, by the Spirit's operation through affliction, turning to the Lord, which remnant shall form the nucleus on earth of the Israelite nation that is from this time to stand at the head of the millennial nations of the world. Israel's spiritual resurrection shall be "as life from the dead" to all the nations. As now a regeneration goes on here and there of individuals, so there shall then be a regeneration of nations universally, and this in connection with Christ's coming.
Mt 24:34;
"this generation (the Jewish nation) shall not pass till all these things be fulfilled," which implies that Israel can no more pass away before Christ's advent, than Christ's own words can pass away (the same Greek),
Mt 24:35.
So exactly
Zec 13:8, 9; 14:2-4, 9-21;
compare
Zec 12:2-14; 13:1, 2.
So also
Eze 8:17, 18; 9:1-7,
especially
Eze 9:4.
Compare also
Eze 10:2 with Re 8:5,
where the final judgments actually fall on the earth, with the same accompaniment, the fire of the altar cast into the earth, including the fire scattered over the city. So again,
Re 14:1,
the same 144,000 appear on Zion with the Father's name in their forehead, at the close of the section, the twelfth through fourteenth chapters, concerning the Church and her foes. Not that the saints are exempt from trial:
Re 7:14
proves the contrary; but their trials are distinct from the destroying judgments that fall on the world; from these they are exempted, as Israel was from the plagues of Egypt, especially from the last, the Israelite doors having the protecting seal of the blood-mark.
foreheads--the most conspicuous and noblest part of man's body; on which the helmet, "the hope of salvation," is worn.
4
제목 없음
4. 十二是支派的數目，適用於教會：三乘四——三是神聖之數，乘以代表普世擴展的四。十二乘十二暗示固定與完全——在144,000中擴大千倍。千暗示世界完全被神聖之事所充滿；因為千是十——世界之數——提升至三——神之數——的次方。
以色列人各支派——字面作「從每一支派出來」；不是每一支派144,000人，而是從每一支派出來的一萬二千人的總和。
子孫——希臘文作「以色列的兒子」。
Re 3:12；21:12
並非如阿福德所想，反對字面意義的以色列；因為在完全的榮耀中，教會仍是「建立在（十二位）使徒（以色列人）的根基上，耶穌基督（以色列人）為房角石」的教會。外邦信徒要有耶路撒冷的名寫在上面——即他們要分享那與字面耶路撒冷相對應之真體的公民身份。
영문 원문
4. Twelve is the number of the tribes, and appropriate to the Church: three by four: three, the divine number, multiplied by four, the number for world-wide extension. Twelve by twelve implies fixity and completeness, which is taken a thousandfold in 144,000. A thousand implies the world perfectly pervaded by the divine; for it is ten, the world number, raised to the power of three, the number of God.
of all the tribes--literally, "out of every tribe"; not 144,000 of each tribe, but the aggregate of the twelve thousand from every tribe.
children--Greek, "sons of Israel."
Re 3:12; 21:12,
are no objection, as ALFORD thinks, to the literal Israel being meant; for, in consummated glory, still the Church will be that "built on the foundation of the (Twelve) apostles (Israelites), Jesus Christ (an Israelite) being the chief corner-stone." Gentile believers shall have the name of Jerusalem written on them, in that they shall share the citizenship antitypical to that of the literal Jerusalem.
5
제목 없음
5-8. 猶大（意為讚美）列在最前——因是耶穌的支派。便雅憫——最小的——殿後；與他倒數第二相連的是約瑟。流便作為原本的長子，緊排在猶大之後——他曾讓位給猶大，因犯罪失去了長子權。除了上面所述的理由（見
Re 7:2
的註釋），但被省略的另一個相近原因是：它最先陷入偶像崇拜
（Jud 18:1-31）；
因此以法蓮的名字也（比較
Jud 17:1-3；Ho 4:17）
被省略——以約瑟代替。再者，此支派早已幾乎滅絕。希伯來人說[格羅提烏斯]，很久以前它已縮減為唯一的一個戶伸家族——該家族在以斯拉之前的戰爭中滅亡。因此《歷代志上》第四至八章省略了它。但支派少數的人此處被併入拿弗他利——按同一位母親他是但的兄弟[本格爾]。以色列受印的十二倍一萬二千人——是改變形象的人類的核心[奧伯倫]——蒙揀選的外邦人也加入其中——「有許多的人，沒有人能數過來」，
Re 7:9
（即猶太人和外邦人不分彼此的教會——其中外邦人佔主導地位，
Lu 21:24。
「支派」一詞——希臘文——暗示這無數的人群中有信主的以色列人）。二者都在天上，卻在地上掌權——作為祝福的使者服事地上的居民；同時在地上，萬國的世界被加入以色列的國度。十二使徒站在全體之首。天上和地下的會眾雖有分別，卻緊密相連。
영문 원문
5-8. Judah (meaning praise) stands first, as Jesus' tribe. Benjamin, the youngest, is last; and with him is associated second last, Joseph. Reuben, as originally first-born, comes next after Judah, to whom it gave place, having by sin lost its primogeniture right. Besides the reason given above (see on
Re 7:2),
another akin for the omission of Dan, is, its having been the first to lapse into idolatry
(Jud 18:1-31);
for which same reason the name Ephraim, also (compare
Jud 17:1-3; Ho 4:17),
is omitted, and Joseph substituted. Also, it had been now for long almost extinct. Long before, the Hebrews say [GROTIUS], it was reduced to the one family of Hussim, which perished subsequently in the wars before Ezra's time. Hence it is omitted in the fourth through eighth chapters of First Chronicles. Dan's small numbers are joined here to Naphtali's, whose brother he was by the same mother [BENGEL]. The twelve times twelve thousand sealed ones of Israel are the nucleus of transfigured humanity [AUBERLEN], to which the elect Gentiles are joined, "a multitude which no man could number,"
Re 7:9
(that is, the Church of Jews and Gentiles indiscriminately, in which the Gentiles are the predominant element,
Lu 21:24.
The word "tribes," Greek, implies that believing Israelites are in this countless multitude). Both are in heaven, yet ruling over the earth, as ministers of blessing to its inhabitants: while upon earth the world of nations is added to the kingdom of Israel. The twelve apostles stand at the head of the whole. The upper and the lower congregation, though distinct, are intimately associated.
9
제목 없음
9. 沒有人——希臘文作「無一人」。
各國——希臘文作「從各國出來」。人類本來是「一個國」，後來卻分為支派、百姓和舌頭；故此先有單數，後有三個複數。
族——希臘文作「支派」。
民——希臘文作「百姓」。羔羊的「初熟的果子」——以色列的十四萬四千人
（Re 14:1-4），
之後有列國豐盛的收割，即從外邦人中選出來的選民，正如十四萬四千人是以色列中的選民（見
Re 7:3
的註解）。
白衣——（見
Re 6:11
的註解；
又
Re 3:5, 18; 4:4）。
手裏拿著棕樹枝——是基督在拿棕樹枝的群眾中進入耶路撒冷的預表之實體。這正是祂即將有形地降臨、取得其國度之時。棕樹枝是喜樂與得勝的象徵。它用於住棚節，即第七個月的十五日，那時他們為收藏的果子向神守節感恩。其實體便是此處所描述蒙贖選民莊稼的完全收割。參
Zec 14:16，
由此可知地上的住棚節將要恢復，以紀念以色列在被她即將得救脫離的列國中長期如曠野般寄居時蒙保守，正如當初預表性的節期是為紀念她在字面的曠野住棚四十年一般。
영문 원문
9. no man--Greek, "no one."
of all nations--Greek, "OUT OF every nation." The human race is "one nation" by origin, but afterwards separated itself into tribes, peoples, and tongues; hence, the one singular stands first, followed by the three plurals.
kindreds--Greek, "tribes."
people--Greek, "peoples." The "first-fruits unto the Lamb," the 144,000
(Re 14:1-4)
of Israel, are followed by a copious harvest of all nations, an election out of the Gentiles, as the 144,000 are an election out of Israel (see on
Re 7:3).
white robes--(See on
Re 6:11;
also
Re 3:5, 18; 4:4).
palms in . . . hands--the antitype to Christ's entry into Jerusalem amidst the palm-bearing multitude. This shall be just when He is about to come visibly and take possession of His kingdom. The palm branch is the symbol of joy and triumph. It was used at the feast of tabernacles, on the fifteenth day of the seventh month, when they kept feast to God in thanksgiving for the ingathered fruits. The antitype shall be the completed gathering in of the harvest of the elect redeemed here described. Compare
Zec 14:16,
whence it appears that the earthly feast of tabernacles will be renewed, in commemoration of Israel's preservation in her long wilderness-like sojourn among the nations from which she shall now be delivered, just as the original typical feast was to commemorate her dwelling for forty years in booths or tabernacles in the literal wilderness.
10
제목 없음
10. 大聲——希臘文作「喊著」，三份最古抄本A、B、C，武加大譯本、敘利亞譯本與科普特譯本均如此。這是他們持續不斷、不止息的本分。
救恩——直譯為「那救恩」；願我們救恩的一切頌讃都歸給我們的神。在主進入耶路撒冷——那預表——之時，照樣「救恩」也是拿棕樹枝的群眾的呼聲。和散那意為「求你現在拯救」；取自
Ps 118:25，
在那詩篇中
（Ps 118:14, 15, 21, 26）
救恩與義人的帳棚、以及猶太人在基督再來時要全國重複的呼喊「奉主名來的是應當稱頌的」，也同樣相連。
영문 원문
10. cried--Greek, "cry," in the three oldest manuscripts, A, B, C, Vulgate, Syriac, and Coptic. It is their continuing, ceaseless employment.
Salvation--literally, "THE salvation"; all the praise of our salvation be ascribed to our God. At the Lord's entry into Jerusalem, the type, similarly "salvation" is the cry of the palm-bearing multitudes. Hosanna means "save us now"; taken from
Ps 118:25,
in which Psalm
(Ps 118:14, 15, 21, 26)
the same connection occurs between salvation, the tabernacles of the righteous, and the Jews' cry to be repeated by the whole nation at Christ's coming, "Blessed be He that cometh in the name of the Lord."
11
제목 없음
11. 眾天使，如5:11中一樣，輪到自己唱讚美詩。那裏是「許多天使」，此處是「所有的天使」。
站——「正站着」[阿福德]。
영문 원문
11. The angels, as in
Re 5:11,
in their turn take up the anthem of praise. There it was "many angels," here it is "all the angels."
stood--"were standing" [ALFORD].
12
제목 없음
12. 希臘文作「那頌讚、那榮耀、那智慧、那感恩、那尊貴、那權能、那力量[頌詞是七重的，暗示其完全和完備]，世世無盡。」
영문 원문
12. Greek, "The blessing, the glory, the wisdom, the thanksgiving, the honor, the power, the might [the doxology is sevenfold, implying its totality and completeness], unto the ages of the ages."
13
제목 없음
13. 回答——即回答我心中的思想；發問了從上文可能預期會在約翰心中產生的問題。二十四位長老中的一位——代表舊約和新約的職事——適宜地作為這變像教會異象的詮釋者。
這些等——希臘文次序：「這些穿白衣的是誰？」
영문 원문
13. answered--namely, to my thoughts; spoke, asking the question which might have been expected to arise in John's mind from what has gone before. One of the twenty-four elders, representing the Old and New Testament ministry, appropriately acts as interpreter of this vision of the glorified Church.
What, &c.--Greek order, "These which are arrayed in white robes, WHO are they?"
14
제목 없음
14. 用羔羊的血把衣裳洗白淨了——不是說他們先有白衣而後以血洗淨，而是說他們藉着信應用羔羊的血——如祭司在事奉前洗淨自己——而成為潔白。白衣是他們稱義的袍子——即基督歸算給他們的義——在他們身上彰顯。以血洗淨表達了稱義和成聖兩方面：前者藉基督的救贖，後者藉聖靈的更新。「衣裳」是可見的品行和品格——在世界面前彰顯的信仰。
所以——因着他們如此洗淨了衣裳。
在神寶座前——他們如今就近的位置——不像從前的罪人遠遠站着，而是作為祭司和君王親近。晝夜在殿中事奉他——比較7:15。這是祭司性的事奉——與他們白衣（祭司袍）相稱。
坐寶座的……展開帳幕覆庇他們——如以色列人在曠野中有雲柱火柱遮蓋，照樣神的同在親自成為他們永遠的遮蔽和保護。不再有日頭烤、炎熱傷——因為神的榮耀是他們的光（21:23），羔羊是他們的殿（21:22）。
영문 원문
14. Sir--Greek, "Lord." B, C, Vulgate, Syriac, Coptic versions, and CYPRIAN read, "My Lord." A omits "My," as English Version.
thou knowest--taken from
Eze 37:3.
Comparatively ignorant ourselves of divine things, it is well for us to look upward for divinely communicated knowledge.
came--rather as Greek, "come"; implying that they are just come.
great tribulation--Greek, "THE great tribulation"; "the tribulation, the great one," namely, the tribulation to which the martyrs were exposed under the fifth seal, the same which Christ foretells as about to precede His coming
(Mt 24:21,
great tribulation), and followed by the same signs as the sixth seal
(Mt 24:29, 30),
compare
Da 12:1;
including also retrospectively all the tribulation which the saints of all ages have had to pass through. Thus this seventh chapter is a recapitulation of the vision of the six seals,
Re 6:1-17,
to fill up the outline there given in that part of it which affects the faithful of that day. There, however, their number was waiting to be completed, but here it is completed, and they are seen taken out of the earth before the judgments on the Antichristian apostasy; with their Lord, they, and all His faithful witnesses and disciples of past ages, wait for His coming and their coming to be glorified and reign together with Him. Meanwhile, in contrast with their previous sufferings, they are exempt from the hunger, thirst, and scorching heats of their life on earth
(Re 7:16),
and are fed and refreshed by the Lamb of God Himself
(Re 7:17; 14:1-4, 13);
an earnest of their future perfect blessedness in both body and soul united
(Re 21:4-6; 22:1-5).
washed . . . robes . . . white in the blood of . . . Lamb--
(Re 1:5; Isa 1:18; Heb 9:14; 1Jo 1:7;
compare
Isa 61:10; Zec 3:3-5).
Faith applies to the heart the purifying blood; once for all for justification, continually throughout the life for sanctification.
15
제목 없음
15. 所以——因為他們從大患難中出來——比較但12:1——「並且有大艱難，從有國以來直到此時，沒有這樣的」。
在神寶座前，晝夜在他殿中事奉他——比較7:9-15。白衣群眾不再在地上受苦，而在天上事奉。比較啟示錄4-5章中對天上敬拜的描繪。
坐寶座的必展開帳幕覆庇他們——希臘文作「skēnōsei」——即「支搭帳幕」——與約翰福音1:14——「道成了肉身，住（支搭帳幕）在我們中間」——同一詞。神親自與他的百姓同住——這是舊約會幕和聖殿所預表的，如今在榮耀中應驗。比較啟示錄21:3——「看哪，神的帳幕在人間。他與人同住」。
不再飢、不再渴——比較賽49:10——「他們不飢不渴」——此處直接引用。這是對地上一切缺乏的永遠滿足——比較約6:35——「到我這裏來的，必定不餓；信我的，永遠不渴」。
日頭和炎熱也必不傷害他們——比較賽49:10。在巴勒斯坦的炎熱中，日頭是真正的威脅——此處象徵一切天然的災害和審判。比較啟示錄16:8, 9——第四碗 poured out 在日頭上。在新耶路撒冷中，神和羔羊是光（21:23），不再有需要防備的炎熱。
영문 원문
15. Therefore--because they are so washed white; for without it they could never have entered God's holy heaven;
Re 22:14,
"Blessed are those who wash their robes (the oldest manuscripts reading), that they may have right to the tree of life, and may enter in through the gates into the city";
Re 21:27; Eph 5:26, 27.
before--Greek, "in the presence of."
Mt 5:8; 1Co 13:12,
"face to face."
throne . . . temple--These are connected because we can approach the heavenly King only through priestly mediation; therefore, Christ is at once King and Priest on His throne.
day and night--that is, perpetually; as those approved of as priests by the Sanhedrim were clothed in white, and kept by turns a perpetual watch in the temple at Jerusalem; compare as to the singers,
1Ch 9:33,
"day and night";
Ps 134:1.
Strictly "there is no night" in the heavenly sanctuary
(Re 22:5).
in his temple--in what is the heavenly analogue to His temple on earth, for strictly there is "no temple therein"
(Re 21:22),
"God and the Lamb are the temple" filling the whole, so that there is no distinction of sacred and secular places; the city is the temple, and the temple the city. Compare
Re 4:8,
"the four living creatures rest not day and night, saying, Holy," &c.
shall dwell among them--rather (Greek, "scenosei ep' autous"), "shall be the tabernacle over them" (compare
Re 21:3; Le 26:11,
especially
Isa 4:5, 6; 8:14; 25:4; Eze 37:27).
His dwelling among them is to be understood as a secondary truth, besides what is expressed, namely, His being their covert. When once He tabernacled among us as the Word made flesh, He was in great lowliness; then He shall be in great glory.
16
제목 없음
16.
（賽 49:10）。
不再受飢——不像他們在地上時那樣。
不再受渴——
（約 4:13）。
日頭——按字面意義，東方烈日灼人；按象徵意義，日頭代表逼迫。
不……照射——希臘文作「絕不……照射」（臨到）。
炎熱——如西羅科熱風。
영문 원문
16.
(Isa 49:10).
hunger no more--as they did here.
thirst any more--
(Joh 4:13).
the sun--literally, scorching in the East. Also, symbolically, the sun of persecution.
neither . . . light--Greek, "by no means at all . . . light" (fall).
heat--as the sirocco.
17
제목 없음
17. 在寶座中間——即在寶座正前方的中央位置
（啟 5:6）。
牧養——希臘文作「如牧人般牧養」。
活水之源——A、B、《武加大譯本》與居普里安（CYPRIAN）讀作「生命的水源」。「活」字並無古老的權威抄本支持。
영문 원문
17. in the midst of the throne--that is, in the middle point in front of the throne
(Re 5:6).
feed--Greek, "tend as a shepherd."
living fountains of water--A, B, Vulgate, and CYPRIAN read, (eternal) "life's fountains of waters." "Living" is not supported by the old authorities.
Re 7:1-17.
以色列選民的受印。無數的外邦選民群眾。
1. 此後——抄本B和敘利亞文譯本如此讀。但抄本A、C、武加大譯本和科普特譯本省略"此後"。
這事以後——抄本A、B、C和科普特譯本讀作"這事以後"。本章的兩個異象是作為插曲，出現在第六印之後、第七印之前。顯然，雖然"以色列"在別處可能指屬靈的以色列——即"地上蒙揀選的（教會）"[阿福德]——但此處各支派的名一一列舉，這些名不可能有意義上而非字面的含義。基督再臨將是復興以色列國之時，那時外邦人的日期已經滿了，猶太人終於要說："奉主名來的是應當稱頌的。"主不在的這段時期，是猶太人作為一個民族的歷史中的空白。因此，既然《啟示錄》是關於基督再臨的書卷[德·伯格]，自然在引進基督降臨的事件中，會提到神對以色列恢復的恩寵。
地……海……樹——要降於這些之上的審判，是回應第五印下殉道者的禱告。比較第五號之下同樣的審判——受印的得免
（Re 9:4）。
一切樹——希臘文作"對任何樹"（希臘文作"epi ti dendron"；但"在地上"，希臘文作"epi tees gees"）。