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Re 8:1-13.
简体中文
영문 원문
Re 8:1-13.
SEVENTH SEAL. PREPARATION FOR THE SEVEN TRUMPETS. THE FIRST FOUR AND THE CONSEQUENT PLAGUES.
1. was--Greek, "came to pass"; "began to be."
silence in heaven about . . . half an hour--The last seal having been broken open, the book of God's eternal plan of redemption is opened for the Lamb to read to the blessed ones in heaven. The half hour's silence contrasts with the previous jubilant songs of the great multitude, taken up by the angels
(Re 7:9-11).
It is the solemn introduction to the employments and enjoyments of the eternal Sabbath-rest of the people of God, commencing with the Lamb's reading the book heretofore sealed up, and which we cannot know till then. In
Re 10:4,
similarly at the eve of the sounding of the seventh trumpet, when the seven thunders uttered their voices, John is forbidden to write them. The seventh trumpet
(Re 11:15-19)
winds up God's vast plan of providence and grace in redemption, just as the seventh seal brings it to the same consummation. So also the seventh vial,
Re 16:17.
Not that the seven seals, the seven trumpets, and the seven vials, though parallel, are repetitions. They each trace the course of divine action up to the grand consummation in which they all meet, under a different aspect. Thunders, lightnings, an earthquake, and voices close the seven thunders and the seven seals alike (compare
Re 8:5, with Re 11:19).
Compare at the seventh vial, the voices, thunders, lightnings, and earthquake,
Re 16:18.
The half-hour silence is the brief pause GIVEN TO JOHN between the preceding vision and the following one, implying, on the one hand, the solemn introduction to the eternal sabbatism which is to follow the seventh seal; and, on the other, the silence which continued during the incense-accompanied prayers which usher in the first of the seven trumpets
(Re 8:3-5).
In the Jewish temple, musical instruments and singing resounded during the whole time of the offering of the sacrifices, which formed the first part of the service. But at the offering of incense, solemn silence was kept ("My soul waiteth upon God,"
Ps 62:1;
"is silent," Margin;
Ps 65:1,
Margin), the people praying secretly all the time. The half-hour stillness implies, too, the earnest adoring expectation with which the blessed spirits and the angels await the succeeding unfolding of God's judgments. A short space is implied; for even an hour is so used
(Re 17:12; 18:10, 19).
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2. 七位天使——比较次经
Tobit 12:15，
"我是拉斐耳，那将圣徒的祈祷献上、在圣者的荣耀中出入的七位圣天使中的一位。"比较
Lu 1:19，
"我是加百列，站在神面前的。"
站着——希腊文作"站"。
七枝号——这些号在殉道者安息片时、等着一同作仆人的和他们的弟兄也像他们被杀，满足了数目之时期间吹响；因为审判是降在住在地上的人身上——也正是殉道者祷告求降在他们身上的
（Re 6:10）。
所指的是所有不敬虔的人，不仅其中某一部分，即基督与其圣徒国度的一切反对者和障碍，这在七号结束时
Re 11:15, 18
末可证。《启示录》越往后才越发特殊
（Re 13:1-18; 16:10; 17:18）。
借这七号，列国被倾覆，为基督的普世国度让路。前四号相连；后三号则单独有祸哉、祸哉、祸哉
（Re 8:7-13）。
영문 원문
2. the seven angels--Compare the apocryphal
Tobit 12:15,
"I am Raphael, one of the seven holy angels which present the prayers of the saints, and which go in and out before the glory of the Holy One." Compare
Lu 1:19,
"I am Gabriel, that stand in the presence of God."
stood--Greek, "stand."
seven trumpets--These come in during the time while the martyrs rest until their fellow servants also, that should be killed as they were, should be fulfilled; for it is the inhabiters of the earth on whom the judgments fall, on whom also the martyrs prayed that they should fall
(Re 6:10).
All the ungodly, and not merely some one portion of them, are meant, all the opponents and obstacles in the way of the kingdom of Christ and His saints, as is proved by
Re 11:15, 18,
end, at the close of the seven trumpets. The Revelation becomes more special only as it advances farther
(Re 13:1-18; 16:10; 17:18).
By the seven trumpets the world kingdoms are overturned to make way for Christ's universal kingdom. The first four are connected together; and the last three, which alone have Woe, woe, woe
(Re 8:7-13).
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3. 另一位天使——不是基督，如许多人所想；因为在《启示录》中他总是以他固有的称谓被称呼；虽然他无疑是唯一真正的大祭司、立约的使者，站在金香坛前，作为中保在那里献上他子民的祷告——借他功劳的馨香使之在神面前蒙悦纳。这里天使仅作服役的灵
（Heb 1:4），
正如二十四位长老有盛满了香——即圣徒的祷告——的金碗
（Re 5:8），
呈献在羔羊面前。他们如何事奉——使圣徒的祷告添香并献在香坛上——我们不得而知，但我们确实知道不可向他们祷告。若我们向王进献贡物，王的使者不可将唯独归于王的据为己有。
赐给他——天使并不自备香；这香是由基督赐给他的——基督有功劳的顺服与受死就是那香，使圣徒的祷告在神面前蒙悦纳。并非圣徒把香赐给天使；他们的祷告也并非与香相同一；他们也不是向天使献祷告。唯独基督是那位中保——借着他、也向他祷告才得献上。
和祈祷……献上——更当译作希腊文"赐给祷告"，使祷告作为馨香的气味在神面前有效。唯有基督的功劳能如此为我们的祷告添香，尽管天使的职事被用以把香加于祷告之上。圣徒在地上的祷告与天使在天上的添香是同时的。
众圣徒——既包括在天上安息的圣徒，也包括在地上争战的圣徒。殉道者的呼求居先，并引致随后的审判。
金坛——地上金坛的应验。
영문 원문
3. another angel--not Christ, as many think; for He, in Revelation, is always designated by one of His proper titles; though, doubtless, He is the only true High Priest, the Angel of the Covenant, standing before the golden altar of incense, and there, as Mediator, offering up His people's prayers, rendered acceptable before God through the incense of His merit. Here the angel acts merely as a ministering spirit
(Heb 1:4),
just as the twenty-four elders have vials full of odors, or incense, which are the prayers of saints
(Re 5:8),
and which they present before the Lamb. How precisely their ministry, in perfuming the prayers of the saints and offering them on the altar of incense, is exercised, we know not, but we do know they are not to be prayed TO. If we send an offering of tribute to the king, the king's messenger is not allowed to appropriate what is due to the king alone.
there was given unto him--The angel does not provide the incense; it is given to him by Christ, whose meritorious obedience and death are the incense, rendering the saints' prayers well pleasing to God. It is not the saints who give the angel the incense; nor are their prayers identified with the incense; nor do they offer their prayers to him. Christ alone is the Mediator through whom, and to whom, prayer is to be offered.
offer it with the prayers--rather as Greek, "give it TO the prayers," so rendering them efficacious as a sweet-smelling savor to God. Christ's merits alone can thus incense our prayers, though the angelic ministry be employed to attach this incense to the prayers. The saints' praying on earth, and the angel's incensing in heaven, are simultaneous.
all saints--The prayers both of the saints in the heavenly rest, and of those militant on earth. The martyrs' cry is the foremost, and brings down the ensuing judgments.
golden altar--antitype to the earthly.
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4. 那香的烟……和众圣徒的祈祷……一同升到神面前——更当译作"那为（或'赐给'赐给'由
Re 8:3
理解）圣徒祷告之香的烟，从天使手中在神面前升上去"。天使 merely 焚烧那由大祭司基督赐给他的香，使烟与圣徒上升的祷告交融。圣徒自己是祭司；天使在这祭司性的事奉中不过是同作仆人的
（Re 19:10）。
영문 원문
4. the smoke . . . which came with the prayers . . . ascended up--rather, "the smoke of the incense FOR (or 'given TO': 'given' being understood from
Re 8:3)
the prayers of the saints ascended up, out of the angel's hand, in the presence of Gods" The angel merely burns the incense given him by Christ the High Priest, so that its smoke blends with the ascending prayers of the saints. The saints themselves are priests; and the angels in this priestly ministration are but their fellow servants
(Re 19:10).
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5. 丢在地上——即到地上：从坛上倒在地上的火炭，象征神烈火的审判即将因圣徒刚才升到神面前、添了香的祷告——以及殉道者的祷告——而降在教会仇敌身上。圣徒祷告的能力何等奇妙！
有——"发生"或"随之而来"。
雷轰、大声、闪电——抄本B把"声音"放在"雷轰"之后。抄本A放在"闪电"之后。
영문 원문
5. cast it into the earth--that is, unto the earth: the hot coals off the altar cast on the earth, symbolize God's fiery judgments about to descend on the Church's foes in answer to the saints' incense-perfumed prayers which have just ascended before God, and those of the martyrs. How marvellous the power of the saints' prayers!
there were--"there took place," or "ensued."
voices, and thunderings, and lightnings--B places the "voices" after "thunderings." A places it after "lightnings."
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6. 准备——吹号。
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6. sound--blow the trumpets.
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7. 前四枝号筒的共同特征是：其下的审判影响自然之物，即生活的辅助条件——地、树、草、海、江河、泉源，以及日、月、星辰的光。后三枝——即灾祸之号
（Re 8:13）
——则以痛苦、死亡和阴间影响人的生命。其用语显然取自埃及的灾害，十灾中有五六样恰好对应：雹、火
（Ex 9:24），
水变作血
（Ex 7:19），
黑暗
（Ex 10:21），
蝗虫
（Ex 10:12），
或许还有死亡
（Re 9:18）。
前四号的击打具有同类报复的司法特征——那些曾被滥用的元素惩罚了滥用者。
搀着——抄本A、B和武加大译本读作希腊文作"……中有血"。第二和第三碗之时也是如此
（Re 16:3, 4）。
在地上——希腊文作"临到地"。抄本A、B、武加大译本和叙利亚文译本加"地的三分之一被烧了"。照样，第三号之时，三分之一的江河受影响；第六号之时，三分之一的人被杀。在
Zec 13:8, 9
中也有这种三分的划分，但比例颠倒——两分被杀，仅一分被保留。此处则相反——三分之二幸免，三分之一受击。火是主要的元素。
一切的青草——不再只是三分之一，而是全部都被烧了。
영문 원문
7. The common feature of the first four trumpets is, the judgments under them affect natural objects, the accessories of life, the earth, trees, grass, the sea, rivers, fountains, the light of the sun, moon, and stars. The last three, the woe-trumpets
(Re 8:13),
affect men's life with pain, death, and hell. The language is evidently drawn from the plagues of Egypt, five or six out of the ten exactly corresponding: the hail, the fire
(Ex 9:24),
the WATER turned to blood
(Ex 7:19),
the darkness
(Ex 10:21),
the locusts
(Ex 10:12),
and perhaps the death
(Re 9:18).
Judicial retribution in kind characterizes the inflictions of the first four, those elements which had been abused punishing their abusers.
mingled with--A, B, and Vulgate read, Greek, ". . . IN blood." So in the case of the second and third vials
(Re 16:3, 4).
upon the earth--Greek, "unto the earth." A, B, Vulgate, and Syriac add, "And the third of the earth was burnt up." So under the third trumpet, the third of the rivers is affected: also, under the sixth trumpet, the third part of men are killed. In
Zec 13:8, 9
this tripartite division appears, but the proportions reversed, two parts killed, only a third preserved. Here, vice versa, two-thirds escape, one-third is smitten. The fire was the predominant element.
all green grass--no longer a third, but all is burnt up.
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8. 好像——并非字面意义的山：如山一般燃烧的团块。明显暗指
Jer 51:25；Am 7:4。
海的三分之一变成血——在平行的第二碗中，全海（不仅三分之一）都变为血。耶利哥——敌基督巴比伦的预表——的倾覆之后，以色列在约书亚（与耶稣同名）率领下胜利地取得迦南——基督和他百姓之国的预表——或许正是七枝号筒所暗指的，这些号筒终结于基督一切仇敌的倾覆和他国度的建立。在第七日，第七次，当七位祭司吹响七只羊角号之时，百姓呼喊，城墙倒塌：接着便是仇敌的流血。一团如山般的火团本身不会使水变为血；三分之一的船只也不会因此被毁。
영문 원문
8. as it were--not literally a mountain: a mountain-like burning mass. There is a plain allusion to
Jer 51:25; Am 7:4.
third part of the sea became blood--In the parallel second vial, the whole sea (not merely a third) becomes blood. The overthrow of Jericho, the type of the Antichristian Babylon, after which Israel, under Joshua (the same name as Jesus), victoriously took possession of Canaan, the type of Christ's and His people's kingdom, is perhaps alluded to in the SEVEN trumpets, which end in the overthrow of all Christ's foes, and the setting up of His kingdom. On the seventh day, at the seventh time, when the seven priests blew the seven ram's horn trumpets, the people shouted, and the walls fell flat: and then ensued the blood-shedding of the foe. A mountain-like fiery mass would not naturally change water into blood; nor would the third part of ships be thereby destroyed.
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9. 象征性解释者将此处的船只解为教会。因为此处的希腊文"船只"并非通用之词，而是福音书中指基督在其中讲道的使徒船只所用之词：早期教会形状如同倒置的船：而且希腊文之毁灭也用于异端的败坏
（1Ti 6:5）。
영문 원문
9. The symbolical interpreters take the ships here to be churches. For the Greek here for ships is not the common one, but that used in the Gospels of the apostolic vessel in which Christ taught: and the first churches were in the shape of an inverted ship: and the Greek for destroyed is also used of heretical corruptings
(1Ti 6:5).
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10. 灯把——火把。
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10. a lamp--a torch.
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11. 象征派解释者将那从天落到地上的星解为一位主要的传道人（按布林格、本格尔等人的看法即亚流；若此事更可能是未来的，则指某位未来的假师傅）从他教会中的高位上坠落——不再如星一样以属天的光照耀，而是成了以地上的火点燃、冒着烟闷烧的火把。而"茵陈"虽在某些情况下可作药用，若当作日常饮水则不仅味道难尝，而且会致命：所以"异端的茵陈将圣经甘甜的西罗亚变为致死的玛拉"[华兹华斯]。与苦涩的玛拉水变为甘甜的相反变化——
Ex 15:23——
形成对比。阿福德从物理角度举例说明：水变为烈酒或烧酒——这烧酒在末日甚至可能毁灭多达三分之一的不敬虔之人。
영문 원문
11. The symbolizers interpret the star fallen from heaven as a chief minister (ARIUS, according to BULLINGER, BENGEL, and others; or some future false teacher, if, as is more likely, the event be still future) falling from his high place in the Church, and instead of shining with heavenly light as a star, becoming a torch lit with earthly fire and smouldering with smoke. And "wormwood," though medicinal in some cases, if used as ordinary water would not only be disagreeable to the taste, but also fatal to life: so "heretical wormwood changes the sweet Siloas of Scripture into deadly Marahs" [WORDSWORTH]. Contrast the converse change of bitter Marah water into sweet,
Ex 15:23.
ALFORD gives as an illustration in a physical point of view, the conversion of water into firewater or ardent spirits, which may yet go on to destroy even as many as a third of the ungodly in the latter days.
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12. 三分之一——不是如第六印那样的全暗
（Re 6:12, 13）。
因此这部分的变暗，发生在第五印下殉道者的祷告与第六印下基督再来前夕对不敬虔之人最后的压倒性审判之间。
夜晚也是这样——撤去了明亮的东方月亮和星辰通常所提供的三分之一的光。
영문 원문
12. third part--not a total obscuration as in the sixth seal
(Re 6:12, 13).
This partial obscuration, therefore, comes between the prayers of the martyrs under the fifth seal, and the last overwhelming judgments on the ungodly under the sixth seal, at the eve of Christ's coming.
the night likewise--withdrew a third part of the light which the bright Eastern moon and stars ordinarily afford.
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13. 一位天使——抄本A、B、武加大译本、叙利亚文译本和科普特译本将没有任何最古老抄本支持的"天使"改为"鹰"：象征审判从高处致命地降下；百鸟之王扑向猎物。比较这第四号和飞鹰与由第四活物——"像飞鹰"——所引进的第四印，
Re 4:7；6:7, 8：
这是第四位福音书作者所呈现之耶稣的面貌。在基路伯中（按早期解释），约翰被比作飞鹰：基督的 divine 威严在约翰福音中以此比喻呈现，他司法性的刑罚则在约翰的《启示录》中。与那带着"永远的福音"的"另一位天使"——即使者——形成对比，
Re 14:6。
在天空飞——希腊文作"在空中"，即太阳到达子午线的天空部分：处于如此鹰为众目所显眼的位置。
住在地上的——那些不敬虔之人、"世上的人"，他们的"分就在今生"，殉道者曾祷告为其血伸冤
（Re 6:10）。
并非他们寻求个人报复，而是他们的热心是为神的荣耀抵挡神和他教会的仇敌。
其他——希腊文作"其余的声音"。
영문 원문
13. an angel--A, B, Vulgate, Syriac, and Coptic read for "angel," which is supported by none of the oldest manuscripts, "an eagle": the symbol of judgment descending fatally from on high; the king of birds pouncing on the prey. Compare this fourth trumpet and the flying eagle with the fourth seal introduced by the fourth living creature, "like a flying eagle,"
Re 4:7; 6:7, 8:
the aspect of Jesus as presented by the fourth Evangelist. John is compared in the cherubim (according to the primitive interpretation) to a flying eagle: Christ's divine majesty in this similitude is set forth in the Gospel according to John, His judicial visitations in the Revelation of John. Contrast "another angel," or messenger, with "the everlasting Gospel,"
Re 14:6.
through the midst of heaven--Greek, "in the mid-heaven," that is, in the part of the sky where the sun reaches the meridian: in such a position as that the eagle is an object conspicuous to all.
the inhabiters of the earth--the ungodly, the "men of the world," whose "portion is in this life," upon whom the martyrs had prayed that their blood might be avenged
(Re 6:10).
Not that they sought personal revenge, but their zeal was for the honor of God against the foes of God and His Church.
the other--Greek, "the remaining voices."
Re 8:1-13.
第七印。七号的预备。前四号及其引发的灾害。
1. 有——希腊文作"发生"、"开始有"。
天上寂静约有……半小时——最后的印既已揭开，神关于救赎的永恒计划之书也展开，让羔羊在天堂向蒙福之人诵读。这半小时的寂静与先前许多的人和天使们
（Re 7:9-11）
所唱的欢歌形成对比。这是对神子民永恒安息日安息之事工与福乐的庄严引子，始于羔羊诵读那先前封住了、直到那时我们无法知晓的书。同样地，在
Re 10:4，
吹第七号前夕、七雷发声之时，约翰被禁止写下来。第七号
（Re 11:15-19）
总结神在救赎中广阔的护理与恩典计划，正如第七印将其带到同样的结局。第七碗也是如此，
Re 16:17。
并非七印、七号、七碗虽平行却是重复。它们各自从不同的侧面，追索神圣作为的进程，直到那万有归一的伟大结局。雷轰、闪电、地震与声音同样结束了七雷与七印（比较
Re 8:5
与Re 11:19）。
比较第七碗处的声音、雷轰、闪电和地震，
Re 16:18。
半小时的寂静是赐给约翰在前一异象与后一异象之间的短暂停顿，一方面暗示对第七印之后那永恒安息的庄严引入，另一方面则延续到伴随焚香而献的祷告，这些祷告引进了七号中的头一枝号
（Re 8:3-5）。
在犹太圣殿中，献祭的整个时段——即礼仪的前半部分——都有乐器和歌唱回响。但献香之时则保持庄严的寂静（"我的心默默无声专等候神"
Ps 62:1；
"默默"，旁注；
Ps 65:1，
旁注），百姓全程暗中祷告。半小时的静默也暗示了蒙福的灵与天使们怀着诚恳敬拜的期待，等候神审判的接连展开。这里隐含短暂的时间；因为连一小时也是这样用的
（Re 17:12; 18:10, 19）。