1
Re 18:1-24.
繁體中文
英文原文
Re 18:1-24.
BABYLON'S FALL: GOD'S PEOPLE CALLED OUT OF HER: THE KINGS AND MERCHANTS OF THE EARTH MOURN, WHILE THE SAINTS REJOICE AT HER FALL.
1. And--so Vulgate and ANDREAS. But A, B, Syriac, and Coptic omit "And."
power--Greek, "authority."
lightened--"illumined."
with--Greek, "owing to."
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2. 大力……大聲——抄本不支持。但抄本A、B、武加大譯本、敘利亞文譯本和科普特譯本讀作"用（字面作'在'）大聲音"。
傾倒了！傾倒了——抄本A、武加大譯本、敘利亞文譯本和安得烈如此讀。但抄本B和科普特譯本省略第二個"傾倒了"
（Isa 21:9；Jer 51:8）。
此語在此預言她仍屬將來的傾覆，正如
Re 18:4
所證。
鬼魔——希臘文作"demons"。
巢穴——堡壘或監獄。
英文原文
2. mightily . . . strong--not supported by manuscripts. But A, B, Vulgate, Syriac, and Coptic read, "with (literally, 'in') a mighty voice."
is fallen, is fallen--so A, Vulgate, Syriac, and ANDREAS. But B and Coptic omit the second "is fallen"
(Isa 21:9; Jer 51:8).
This phrase is here prophetical of her fall, still future, as
Re 18:4
proves.
devils--Greek, "demons."
the hold--a keep or prison.
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3. 喝醉了——
Re 14:8，
「她的酒」可能是從此處插入的。他們既喝了她淫亂的酒，其結果就是為自己招來烈怒。但A、B、C讀作「（因她淫亂的烈怒，萬國）都傾倒了」武加大譯本和大多數譯本隨英文譯本的讀法——雖無最古老抄本支持，卻可能是正確的讀法。巴比倫——淫婦——在獸殺兩個見證人之前
（Re 11:7）
即被毀滅，隨後獸本身也被毀滅。
她邪淫大怒的酒——B、敘利亞文譯本和科普特譯本如此讀。但A、C和武加大譯本省略。
奢華——字面作「權勢」。
增添——希臘文作「奢華」。見
1Ti 5:11
的註釋——該處的希臘文動詞「好奢華」與此處的名詞同根。譯作「放縱的奢華」。所指的不是屬地的商品，而是屬靈的貨物——贖罪券、偶像崇拜、迷信、世俗的妥協——淫婦即叛道的教會藉此將人當作商品來交易。這尤其適用於羅馬；但希臘正教，甚至更次要程度上的更正教各會，也不能說無罪。然而，福音派更正教的原則是純正的，而羅馬和希臘正教的原則卻不然。
英文原文
3. drunk--
Re 14:8,
from which perhaps "the wine" may have been interpolated. They have drunk of her fornication, the consequence of which will be wrath to themselves. But A, B, and C read, "(owing to the wrath of her fornication all nations) have fallen." Vulgate and most versions read as English Version, which may be the right reading though not supported by the oldest manuscripts. Babylon, the whore, is destroyed before the beast slays the two witnesses
(Re 11:7),
and then the beast himself is destroyed.
the wine--so B, Syriac, and Coptic. But A, C, and Vulgate omit.
abundance--literally, "power."
delicacies--Greek, "luxury." See on
1Ti 5:11,
where the Greek verb "wax wanton" is akin to the noun here. Translate, "wanton luxury." The reference is not to earthly merchandise, but to spiritual wares, indulgences, idolatries, superstitions, worldly compromises, wherewith the harlot, that is, the apostate Church, has made merchandise of men. This applies especially to Rome; but the Greek, and even in a less degree Protestant churches, are not guiltless. However, the principle of evangelical Protestantism is pure, but the principle of Rome and the Greek church is not so.
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4. 我的民，從她中間出來——引自
Jer 50:8；51:6, 45。
即使在天主教會中，神也有他的百姓；但他們正處於極大的危險中；唯一的出路是立刻從她中間出來。照樣，在每一個叛道或迎合世界的教會中，都有神那看不見的真教會的分子——他們若要安全，必須出來。尤其是在神審判叛道基督教世界的前夕：正如羅得在所多瑪被毀之前蒙警告出來；以色列人要從大坍和亞比蘭的帳棚四圍出來。照樣，最初的基督徒在叛道的猶太教會受審之時從耶路撒冷出來。「國家和教會是神寶貴的恩賜。但國家既被褻瀆而轉離神當初所定的目的——即為神並在神之下治理——就變為獸；叛道的教會就成為淫婦。真女人是核心：獸和淫婦是外殼：核心一旦成熟，外殼就被丟棄」[奧伯倫]。「淫婦不僅是羅馬（雖然她最為顯著），而是每一個沒有基督心意和靈的教會。虛假的基督教世界分裂為眾多宗派，實在就是巴比倫——即混亂。然而在一切基督教世界中，真耶穌會眾——那身披日頭的婦人——活著並被隱藏。敗壞而無生氣的基督教世界就是淫婦——她以肉體的享樂為大目標，受自然和世界的靈所轄治」[哈恩，載於奧伯倫]。女人的第一次稱義是在她被召從淫婦巴比倫中出來之時——作為後者罪惡的最高階段，當審判將要臨到之時：因為叛道的基督教世界——巴比倫——不是要被改變，而是要被毀滅。第二，她要經過獸的逼迫熬煉——這煉淨她，為基督降臨時的改變形象榮耀作準備
（Re 20:4；Lu 21:28）。
不要同流合污*——希臘文作「不要一同有分於她的罪」。
免得受她的災殃——正如羅得的妻子，因為逗留在受污染而註定要毀滅的城附近太近。
英文原文
4. Come out of her, my people--quoted from
Jer 50:8; 51:6, 45.
Even in the Romish Church God has a people: but they are in great danger; their only safety is in coming out of her at once. So also in every apostate or world-conforming church there are some of God's invisible and true Church, who, if they would be safe, must come out. Especially at the eve of God's judgment on apostate Christendom: as Lot was warned to come out of Sodom just before its destruction, and Israel to come from about the tents of Dathan and Abiram. So the first Christians came out of Jerusalem when the apostate Jewish Church was judged. "State and Church are precious gifts of God. But the State being desecrated to a different end from what God designed it, namely. to govern for, and as under, God, becomes beast-like; the Church apostatizing becomes the harlot. The true woman is the kernel: beast and harlot are the shell: whenever the kernel is mature, the shell is thrown away" [AUBERLEN]. "The harlot is not Rome alone (though she is pre-eminently so), but every Church that has not Christ's mind and spirit. False Christendom, divided into very many sects, is truly Babylon, that is, confusion. However, in all Christendom the true Jesus-congregation, the woman clothed with the sun, lives and is hidden. Corrupt, lifeless Christendom is the harlot, whose great aim is the pleasure of the flesh, and which is governed by the spirit of nature and the world" [HAHN in AUBERLEN]. The first justification of the woman is in her being called out of Babylon the harlot, as the culminating stage of the latter's sin, when judgment is about to fall: for apostate Christendom, Babylon, is not to be converted, but to be destroyed. Secondly, she has to pass through an ordeal of persecution from the beast, which purifies and prepares her for the transfiguration glory at Christ's coming
(Re 20:4; Lu 21:28).
be not partakers--Greek, "have no fellowship with her sins."
that ye receive not of her plagues--as Lot's wife, by lingering too near the polluted and doomed city.
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5. 她的罪惡——如同一大堆。
直達——希臘文作「達到如此高度，以至於緊密接觸並黏附」。
英文原文
5. her sins--as a great heap.
reached--Greek, "reached so far as to come into close contact with, and to cleave unto."
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6. 這話是對神施行審判的執行者說的。
報答——希臘文作「償還」。
她怎樣報答人——英文聖經版本在最古老的抄本中均無「你們」一字，僅A、B、C抄本、武加大譯本、敘利亞譯本與科普特譯本將其略去。她並非為著世界政權對她所施的某種傷害而報答或償還世界政權；她乃是把世界政權所當得的給了它，即屬靈的欺哄，因為它不願在知識中持守神；不忠之教會的原則正是「Populus vult decipi, et decipiatur.」（百姓情願受欺哄，就任憑他們受欺哄罷）。
加倍——愁苦的加倍。可與耶路撒冷因過去受苦而將得的喜樂之加倍相對照
（Isa 61:7; Zec 9:12）；
正如她因自己的罪受了加倍的刑罰
（Isa 40:2）。
給她——敘利亞譯本、科普特譯本與安得烈（ANDREAS）如此讀；A、B、C抄本將其略去。
在杯中——
（Re 18:3; Re 14:8; 17:4）。
調匀——直譯為「攙混」。
加倍調匀給她——是主的忿怒之杯。
英文原文
6. Addressed to the executioners of God's wrath.
Reward--Greek, "repay."
she rewarded--English Version reading adds "you" with none of the oldest manuscripts. But A, B, C, Vulgate, Syriac, and Coptic omit it. She had not rewarded or repaid the world power for some injury which the world power had inflicted on her; but she had given the world power that which was its due, namely, spiritual delusions, because it did not like to retain God in its knowledge; the unfaithful Church's principle was, "Populus vult decipi, et decipiatur." "The people like to be deceived, and let them be deceived."
double--of sorrow. Contrast with this the double of joy which Jerusalem shall receive for her past suffering
(Isa 61:7; Zec 9:12);
even as she has received double punishment for her sins
(Isa 40:2).
unto her--So Syriac, Coptic, and ANDREAS. A, B, and C omit it.
in the cup--
(Re 18:3; Re 14:8; 17:4).
filled--literally "mixed."
fill to her double--of the Lord's cup of wrath.
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7. 怎樣——即「照著……的程度」。
奢華——生活奢華：見
Re 18:3
的希臘文與之相近。
悲哀——希臘文作「哀悼」，如為死去的丈夫哀悼。
我坐了——武加大譯本如此讀。但A、B、C抄本在其前加「那」。
我……並不是寡婦——因為世界政權是我的丈夫、是我的支持者。
決不至於悲哀——希臘文作「哀悼」。「我坐了（這許久）……我是寡婦……我決不至於悲哀」，標示出她對過去、現在與將來完全的漫不經心與安穩〔BENGEL〕。我絕不必像喪夫之人那樣哀悼。巴比倫之於東方曾是女王，照樣羅馬之於西方一直是女王，在帝國錢幣上被稱為「永恆之城」。教皇羅馬亦被阿米安・馬塞林（AMMIAN MARCELLIN）[15.7]如此稱呼。「巴比倫是前羅馬，羅馬是後巴比倫。羅馬是巴比倫的女兒，神樂意藉著她，正如藉著她母親一樣，使世界臣服於一統之下」〔奧古斯丁〕。正如猶太人的復興要等到巴比倫傾覆才發生，照樣金奇（R. KIMCHI）論俄巴底亞書時寫道：「當羅馬（以東）荒涼之時，必有救贖臨到以色列。」羅馬天主教的偶像崇拜一直是猶太人接受基督教的最大絆腳石。
英文原文
7. How much--that is in proportion as.
lived deliciously--luxuriously: see on
Re 18:3,
where the Greek is akin.
sorrow--Greek, "mourning," as for a dead husband.
I sit--so Vulgate. But A, B, and C prefix "that."
I . . . am no widow--for the world power is my husband and my supporter.
shall see no sorrow--Greek, "mourning." "I am seated (this long time) . . . I am no widow . . . I shall see no sorrow," marks her complete unconcerned security as to the past, present, and future [BENGEL]. I shall never have to mourn as one bereft of her husband. As Babylon was queen of the East, so Rome has been queen of the West, and is called on Imperial coins "the eternal city." So Papal Rome is called by AMMIAN MARCELLIN [15.7]. "Babylon is a former Rome, and Rome a latter Babylon. Rome is a daughter of Babylon, and by her, as by her mother, God has been pleased to subdue the world under one sway" [AUGUSTINE]. As the Jew's restoration did not take place till Babylon's fall, so R. KIMCHI on Obadiah, writes, "When Rome (Edom) shall be devastated, there shall be redemption to Israel." Romish idolatries have been the great stumbling-blocks to the Jews' acceptance of Christianity.
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8. 死亡——臨到她自己，雖然她自以為連丈夫的死都傷不了她。
悲哀——取代了她的宴樂。
飢荒——取代了她的奢華美味
（Re 18:3, 7）。
火——（見
Re 17:16
的註解）。字面的火也許會焚燒字面的羅馬城，因它處於火山地帶之中。正如地因亞當的罪受咒詛，挪亞時的地被洪水淹沒，所多瑪被火焚燒，羅馬也可能如此。但淫婦既是奧祕性的（即整個不忠的教會），那焚燒可能主要是奧祕性的，象徵徹底的毀滅與除滅。BENGEL大概正確地認為羅馬將再度興起得勢。所有教會（羅馬天主教、希臘正教、更正教）中屬肉體、不忠、屬世的成分，都趨向一個共同中心，為獸的最後形態——即敵基督——預備道路。法利賽人在信仰上大體正統，但審判照樣臨到他們，如同臨於不正統的撒都該人和半異教的撒瑪利亞人。照樣，不忠淫亂、屬肉體、屬世的更正教會，不會因其信仰的正統而逃脫。
主——B、C抄本、敘利亞譯本與安得烈（ANDREAS）如此讀。但A抄本與武加大譯本將其略去。「強壯」是神希伯來文之名「EL」的含義。
審判——但A、B、C抄本讀過去時態（希臘文「krinas」），「就是已經審判了她的」：這是先知性的過去時態指將來的事： Re 18:4
中吩咐神的百姓從她那裏出來，暗示審判尚未實際執行。
英文原文
8. death--on herself, though she thought herself secure even from the death of her husband.
mourning--instead of her feasting.
famine--instead of her luxurious delicacies
(Re 18:3, 7).
fire--(See on
Re 17:16).
Literal fire may burn the literal city of Rome, which is situated in the midst of volcanic agencies. As the ground was cursed for Adam's sin, and the earth under Noah was sunk beneath the flood, and Sodom was burnt with fire, so may Rome be. But as the harlot is mystical (the whole faithless Church), the burning may be mainly mystical, symbolizing utter destruction and removal. BENGEL is probably right in thinking Rome will once more rise to power. The carnal, faithless, and worldly elements in all churches, Roman, Greek, and Protestant, tend towards one common center, and prepare the way for the last form of the beast, namely, Antichrist. The Pharisees were in the main sound in creed, yet judgment fell on them as on the unsound Sadducees and half-heathenish Samaritans. So faithless and adulterous, carnal, worldly Protestant churches, will not escape for their soundness of creed.
the Lord--so B, C, Syriac, and ANDREAS. But A and Vulgate omit. "Strong" is the meaning of God's Hebrew name, "EL."
judgeth--But A, B, and C read the past tense (Greek, "krinas"), "who hath judged her": the prophetical past for the future: the charge in
Re 18:4
to God's people to come out of her implies that the judgment was not yet actually executed.
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9. 奢華——希臘文作「奢華享樂」。不忠的教會非但不責備，反而縱容這世界大人物的奢華放縱，並以自己的實行加以認可。可比較世界因兩位見證人的屍首而歡喜
（Re 11:10）
——他們因忠心而折磨了世界——與世界為淫婦所作的哀悼——她曾鋪平通天之路，又是在維持臣民於卑賤暴虐之下有用的工具。人的肉體之心所喜好的，正是背道教會那樣的宗教——給良心一服麻醉劑，卻任憑罪人放縱私慾。
為她哭泣——A、B、C抄本、敘利亞譯本、科普特譯本與居普良（CYPRIAN）將「她」略去。
英文原文
9. lived deliciously--Greek, "luxuriated." The faithless Church, instead of reproving, connived at the self-indulgent luxury of the great men of this world, and sanctioned it by her own practice. Contrast the world's rejoicing over the dead bodies of the two witnesses
(Re 11:10)
who had tormented it by their faithfulness, with its lamentations over the harlot who had made the way to heaven smooth, and had been found a useful tool in keeping subjects in abject tyranny. Men's carnal mind relishes a religion like that of the apostate Church, which gives an opiate to conscience, while leaving the sinner license to indulge his lusts.
bewail her--A, B, C, Syriac, Coptic, and CYPRIAN omit "her."
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10. 神的審判即使使屬世之人懼怕，這懼怕也是短暫的，因為君王和大人物不久便依附獸那最後、最惡劣的形態——即公開的敵基督，他宣稱淫婦所曾褻瀆地宣稱的一切，甚至更多，從而補償他們失去淫婦的損失。
堅固——羅馬在希臘文中意為力量；雖然此詞源學有疑問。
英文原文
10. God's judgments inspire fear even in the worldly, but it is of short duration, for the kings and great men soon attach themselves to the beast in its last and worst shape, as open Antichrist, claiming all that the harlot had claimed in blasphemous pretensions and more, and so making up to them for the loss of the harlot.
mighty--Rome in Greek means strength; though that derivation is doubtful.
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11. 必——如B抄本。但A和C抄本讀現在式「哭泣悲哀」。
貨物——希臘文作「船貨」：船上所載的貨物（比較18:17）。羅馬不是商業城市，從其地理位置看來也不可能成為商業城市。因此貨物必須是屬靈的，正如那大淫婦不是字面的，而是屬靈的。她沒有見證反對屬肉體的奢華和追求享樂——那是商人利益的來源——反而隨從他們（18:7）。她不顧念羊群，只顧念羊毛。在她裏面自稱為基督徒的商人生活得彷彿這世界而非天堂是真實的，並且對獲利的手段毫無顧忌。比較註釋，見亞5:4-11論同一主題——對奧祕巴比倫之商人因不義之財而受的審判。此處所列的一切貨物在《羅馬天主教儀典》中屢見不鮮。
英文原文
11. shall--So. B. But A and C read the present, "weep and mourn."
merchandise--Greek, "cargo": wares carried in ships: ship-lading (compare
Re 18:17).
Rome was not a commercial city, and is not likely from her position to be so. The merchandise must therefore be spiritual, even as the harlot is not literal, but spiritual. She did not witness against carnal luxury and pleasure-seeking, the source of the merchants' gains, but conformed to them
(Re 18:7).
She cared not for the sheep, but for the wool. Professing Christian merchants in her lived as if this world not heaven, were the reality, and were unscrupulous as to the means of getting gain. Compare Notes, see on
Zec 5:4-11,
on the same subject, the judgment on mystical Babylon's merchants for unjust gain. All the merchandise here mentioned occurs repeatedly in the Roman Ceremonial.
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12.（見17:4註釋）。
寶石……珍珠——希臘文作「寶石……珍珠」。
細麻布——A、B、C抄本讀希臘文「bussinou」代替「bussou」，即「細麻布製品」[阿福德]。埃及（背叛教會的預表，11:8）以此製品聞名。比較穿在以色列身上的「細麻布」（結16:10）和新約教會（19:8）——新婦——由神所穿上的（詩132:9）。
香木——羅馬人的citrus：可能是cypressus thyoyides或thuia articulata。「香櫞木」[阿福德]。利比亞昔蘭尼的一種芳香樹，用於香料。
各樣器皿——希臘文作「各樣器皿」或「器具」。
英文原文
12. (See on
Re 17:4).
stones . . . pearls--Greek, "stone . . . pearl."
fine linen--A, B, and C read Greek, "bussinou" for "bussou," that is, "fine linen manufacture" [ALFORD]. The manufacture for which Egypt (the type of the apostate Church,
Re 11:8)
was famed. Contrast "the fine linen"
(Eze 16:10)
put on Israel, and on the New Testament Church
(Re 19:8),
the Bride, by God
(Ps 132:9).
thyine wood--the citrus of the Romans: probably the cypressus thyoyides, or the thuia articulata. "Citron wood" [ALFORD]. A sweet-smelling tree of Cyrene in Lybia, used for incense.
all manner vessels--Greek, "every vessel," or "furniture."
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13. 桂皮——神定意用於更好的目的：是聖膏油的成分之一，也是良人所愛之園中的植物（歌4:14）；卻被淫婦褻瀆地用於卑劣之途（箴7:17）。
香料——焚香之用。A、C抄本、《武加大譯本》和《敘利亞譯本》在前加「和阿摩摩」（一種由亞洲灌木製成的珍貴潤髮油）。英譯本的讀法由《科普特譯本》和安德烈支持，但非最古抄本。
膏油——希臘文作「膏油」。
乳香——比較神所喜悅的真正「香料」（詩141:2; 瑪1:11）。
細麵——拉丁人的similago[阿福德]。
牲口——馱獸：牛。
奴僕——希臘文作「身體」。
人的靈魂——（結27:13）。指奴僕。適合那屬靈的淫婦——背叛的基督宗教世界——尤其是羅馬，它如此經常地奴役人的身體和靈魂。雖然新約沒有直接禁止奴隸制——在那時的世界狀況下這會引發奴隸叛亂——但它實際上譴責奴隸制，如這裏所示。教皇制最大的收入來自為死人的靈魂售賣彌撒，以及富商在各國從教皇法庭購買贖罪券加價轉售[莫斯海姆，III, 95, 96]。
英文原文
13. cinnamon--designed by God for better purposes: being an ingredient in the holy anointing oil, and a plant in the garden of the Beloved
(So 4:14);
but desecrated to vile uses by the adulteress
(Pr 7:17).
odours--of incense. A, C, Vulgate, and Syriac prefix "and amomium" (a precious hair ointment made from an Asiatic shrub). English Version reading is supported by Coptic and ANDREAS, but not oldest manuscripts.
ointments--Greek, "ointment."
frankincense--Contrast the true "incense" which God loves
(Ps 141:2; Mal 1:11).
fine flour--the similago of the Latins [ALFORD].
beasts--of burden: cattle.
slaves--Greek, "bodies."
souls of men--
(Eze 27:13).
Said of slaves. Appropriate to the spiritual harlot, apostate Christendom, especially Rome, which has so often enslaved both bodies and souls of men. Though the New Testament does not directly forbid slavery, which would, in the then state of the world, have incited a slave revolt, it virtually condemns it, as here. Popery has derived its greatest gains from the sale of masses for the souls of men after death, and of indulgences purchased from the Papal chancery by rich merchants in various countries, to be retailed at a profit [MOSHEIM, III, 95, 96].
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14. 你所貪愛的果子——「果子」原文作「opora」，可指夏季的果實（如阿摩司書8:1, 2中的「一筐夏天的果子」）。老底嘉因其肥沃的周邊地區而出產豐富的果實。此處是一語雙關——他們所貪愛的屬肉體的果實，如今離開他們。
一切的美物都離開你——比較結26:12, 17——推羅因奢華而被毀。「美物」原文作「lipara」——字面作「脂油豐富之物」或「閃耀之物」。這是指巴比倫（背叛教會）所引以為豪的一切——其輝煌、財富、權勢——在一日之內盡都消失（18:8-10, 17, 19）。
英文原文
14. Direct address to Babylon.
the fruits that thy soul lusted after--Greek, "thy autumn-ripe fruits of the lust (eager desire) of the soul."
dainty--Greek, "fat": "sumptuous" in food.
goodly--"splendid," "bright," in dress and equipage.
departed--supported by none of our manuscripts. But A, B, C, Vulgate, Syriac, and Coptic read, "perished."
thou shalt--A, C, Vulgate, and Syriac read, "They (men) shall no more find them at all."
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15. 賣這些貨物的客商——比較18:11, 17——巴比倫的客商因她的奢華而致富。他們是那些從背叛教會的屬靈淫亂中獲利的人——無論是羅馬天主教中的贖罪券販賣者、彌撒收費者，還是一切將宗教當作謀利之途的人（比較提前6:5——「以敬虔為得利的門路」）。
一時之間——強調巴比倫傾覆的突然性——比較18:8, 10, 17, 19。在一日之內——在一時之間——她一切累積的財富和權勢盡歸無有。
這麼大的富厚——原文作「such riches」——暗示這財富之巨大令人難以置信——正如所多瑪在倾覆前是「如同耶和華園」般富饒（創13:10）。但罪中的富足是危險的——「富足人的財富是他堅固城」（箴10:15）——然而當神審判時，它如雪融化。
英文原文
15. of these things--of the things mentioned,
Re 18:12, 13.
which--"who."
made rich by--Greek, "derived riches from her."
stand afar off for the fear--(Compare
Re 18:10).
wailing--Greek, "mourning."
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16. 那穿着紫色和朱紅色衣服的——比較17:4——淫婦穿著紫色和朱紅色——並以金子、寶石、珍珠為妝飾。紫色和朱紅色是王族和奢華的顏色——正如耶穌在受難時被羅馬兵丁穿上紫袍戲弄（約19:2, 5）。淫婦的王族華服是贗品——與真正君王基督的謙卑形成對照。
用金子、寶石、珍珠為妝飾——這正是撒但最初因美麗而驕傲（以西結書28:13, 17——「你因美麗心中高傲」）。淫婦以物質的輝煌掩蓋其屬靈的淫亂——正如示巴女王見所羅門的榮華而驚奇（王上10:4-7），世人的眼目為巴比倫外在的華麗所迷惑。然而「艷麗是虛假的，美容是虛浮的，惟敬畏耶和華的婦女必得稱讚」（箴31:30）。
英文原文
16. And--so Vulgate and ANDREAS. But A, B, and C omit.
decked--literally, "glided."
stones . . . pearls--Greek, "stone . . . pearl." B and ANDREAS read "pearls." But A and C, "pearl."
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17. 歸於無有——希臘文作「荒涼」。
船長——希臘文作「舵手」或「領航員」。
凡坐船——A、C、《武加大譯本》與《敘利亞譯本》讀作「每一個航行到某處的人」（B 讀作「航行到那處的人」），即每一個旅客。船隻載著朝聖者前往各個聖地，因此在一個月之內（公元 1300 年），羅馬便計有二十萬朝聖者〔達比尼（D'AUBIGNNE），《宗教改革史》（Histoire de la Reformation）〕：這不僅是教廷的收益來源，也是船長、商人、領航員等的收益來源。然而，這些人並不限於字面上的「船長」等，在寓意上主要乃是指一切有分於背道之基督教世界屬靈交易的人。
英文原文
17. is come to naught--Greek, "is desolated."
shipmaster--Greek, "steersman," or "pilot."
all the company in ships--A, C, Vulgate, and Syriac read, "Every one who saileth to a place" (B has ". . . to the place"), every voyager. Vessels were freighted with pilgrims to various shrines, so that in one month (A.D. 1300) two hundred thousand pilgrims were counted in Rome [D'AAUBIGNE, Histoire de la Reformation]: a source of gain, not only to the Papal see, but to shipmasters, merchants, pilots, &c. These latter, however, are not restricted to those literally "shipmasters," &c., but mainly refer, in the mystical sense, to all who share in the spiritual traffic of apostate Christendom.
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18. 看見——希臘文作「horontes」。但 A、B、C 與安德烈亞（ANDREAS）讀作希臘文「blepontes」，即「觀看」。希臘文「blepo」是使用眼睛、觀看：即看的動作，不涉及對所看之物的思想。希臘文「horao」則指被看見或呈現於眼前的事物〔蒂特曼（TITTMANN）〕。
煙——B、C 如此讀。但 A 讀作「地方」。
有何城能比——試比較論及獸時類似的話：
啟 13:4：
淫婦與獸何等相近。試與祂的僕人將這頌讚歸於神——唯有神配得——的話相對（
出 15:11）。
馬提雅爾（MARTIAL）論到羅馬時說：「無物能與她相比」；阿忒奈烏斯（ATHENÆUS）則說：「她是世界的縮影」。
英文原文
18. when they saw--Greek, "horontes." But A, B, C, and ANDREAS read, Greek, "blepontes," "looking at." Greek, "blepo," is to use the eyes, to look: the act of seeing without thought of the object seen. Greek, "horao," refers to the thing seen or presented to the eyes [TITTMANN].
smoke--so B, C. But A reads "place."
What city is like--Compare the similar beast as to the beast,
Re 13:4:
so closely do the harlot and beast approximate one another. Contrast the attribution of this praise to God, to whom alone it is due, by His servants
(Ex 15:11).
MARTIAL says of Rome, "Nothing is equal to her;" and ATHENÆUS, "She is the epitome of the world."
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19. 哀號——即「哀悼」。
有船的——A、B、C 讀作「有他們的船的」：按字面意義為「那些船」。
富足——她昂貴的珍寶：以抽象代具體。
英文原文
19. wailing--"mourning."
that had ships--A, B, and C read, "that had their ships": literally, "the ships."
costliness--her costly treasures: abstract for concrete.
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20. 聖使徒——C 如此讀。但 A、B、《武加大譯本》、《敘利亞譯本》、《科普特譯本》與安德烈亞（ANDREAS）讀作「你們聖徒和你們使徒」。
向你們在她身上伸冤——希臘文作「審判你們的審判於她（按字面意義，從她身上追討）」。「天上因這淫婦的傾覆而有的喜樂，勝過因那兩隻獸的傾覆而有的喜樂。因為一切罪中最可惡的，乃那些曉得神恩典之道卻不遵行之人所犯的罪。教會的世俗化乃一切世俗化中最世俗的。因此，在啟示錄中，巴比倫不僅有以色列的罪，也有外邦人的罪；而約翰論到淫婦的可憎之事與審判，比論到獸的更為詳盡。『淫婦』一詞描述了假教會的本質特徵。她仍保留其作為婦人的人形，沒有成為獸：她有敬虔的外貌，卻背了敬虔的實意。她合法的主與丈夫——耶和華基督——以及祂家中的喜樂與美物，不再是她的至寶，她反而追逐世界可見而虛妄的事物，其形式多種多樣。她淫亂的最完全形式，在於教會想要自己成為屬世的權勢，使用政治與外交，以肉體為臂膀，以不聖潔的手段達到聖潔的目的，以刀劍或金錢擴展其勢力，以感官化的儀式主義迷惑人，成為世界顯貴的『典禮主持人』，奉承君王或百姓，並如以色列一般，尋求一個世界權勢的幫助來對抗來自另一個權勢的威脅」〔奧伯倫（AUBERLEN）〕。因此，審判從淫婦開始，正如在特權上從神的家起首。
英文原文
20. holy apostles--So C reads. But A, B, Vulgate, Syriac, Coptic, and ANDREAS read, "Ye saints and ye apostles."
avenged you on her--Greek, "judged your judgment on (literally, exacting it from) her." "There is more joy in heaven at the harlot's downfall than at that of the two beasts. For the most heinous of all sin is the sin of those who know God's word of grace, and keep it not. The worldliness of the Church is the most worldly of all worldliness. Hence, Babylon, in Revelation, has not only Israel's sins, but also the sins of the heathen; and John dwells longer on the abominations and judgments of the harlot than on those of the beast. The term 'harlot' describes the false Church's essential character. She retains her human shape as the woman, does not become a beast: she has the form of godliness, but denies its power. Her rightful lord and husband, Jehovah-Christ, and the joys and goods of His house, are no longer her all in all, but she runs after the visible and vain things of the world, in its manifold forms. The fullest form of her whoredom is, where the Church wishes to be itself a worldly power, uses politics and diplomacy, makes flesh her arm, uses unholy means for holy ends, spreads her dominion by sword or money, fascinates men by sensual ritualism, becomes 'mistress of ceremonies' to the dignitaries of the world, flatters prince or people, and like Israel, seeks the help of one world power against the danger threatening from another" [AUBERLEN]. Judgment, therefore, begins with the harlot, as in privileges the house of God.
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21. 一塊——希臘文作「一位」。
磨石——試比較埃及軍兵在紅海受審判（
出 15:5, 10； 尼 9:11），
以及巴比倫這世界權勢所預言的厄運（
耶 51:63, 64）。
猛烈——希臘文作「以猛勢」。本節表明，這預言被視為尚未應驗。
英文原文
21. a--Greek, "one."
millstone--Compare the judgment on the Egyptian hosts at the Red Sea,
Ex 15:5, 10; Ne 9:11,
and the foretold doom of Babylon, the world power,
Jer 51:63, 64.
with violence--Greek, "with impetus." This verse shows that this prophecy is regarded as still to be fulfilled.
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22. 吹笛——吹笛者。「音樂家」、畫家與雕塑家，已將其藝術奉獻來增添腐敗基督教世界感官崇拜的誘惑力。
匠人——工匠。
英文原文
22. pipers--flute players. "Musicians," painters and sculptors, have desecrated their art to lend fascination to the sensuous worship of corrupt Christendom.
craftsman--artisan.
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23. 論到神的城，
啟 22:5
有何等蒙福的對比：「他們不用燈光（正如巴比倫不再有燈光，但原因截然不同），因為主神要光照他們」。
燈光——當如希臘文譯作「燈」。
新郎……新婦……在你那裏再也沒有——試與天上之城對比，那裏有新郎、新婦與蒙福的婚筵（
啟 19:7, 9; 21:2, 9； 賽 62:4, 5）。
你的客商原是——多數最佳權威抄本如此讀。但 A 在「客商」前省略希臘文冠詞，如此則當譯作「……的大人物成了你的客商」。
邪術——希臘文作「邪術」（單數）。
英文原文
23. What a blessed contrast is
Re 22:5,
respecting the city of God: "They need no candle (just as Babylon shall no more have the light of a candle, but for a widely different reason), for the Lord God giveth them light."
candle--Translate as Greek, "lamp."
bridegroom . . . bride . . . no more . . . in thee--Contrast the heavenly city, with its Bridegroom, Bride, and blessed marriage supper
(Re 19:7, 9; 21:2, 9; Isa 62:4, 5).
thy merchants were--So most of the best authorities read. But A omits the Greek article before "merchants," and then translates, "The great men of . . . were thy merchants."
sorceries--Greek, "sorcery."
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24. 基督（
太 23:35）
將此話應用於背道的耶路撒冷，這證明巴比倫這淫婦所指的不僅僅是字面上的羅馬城與羅馬教會（雖然她是背道的主要代表），而是新舊約全體不忠的教會；正如「婦人」（
啟 12:1）
所指的乃是全體教會（新舊約）。
至於字面上的城，阿林胡斯（ARINGHUS）在本革爾（BENGEL）中說：異教羅馬是宰殺耶穌之羊的「總屠宰場」。弗雷德·塞勒（FRED. SEYLER）在本革爾中推算，教皇羅馬在公元 1540 至 1580 年間，殺害了超過九十萬新教徒。淫婦傾覆的三個原因是：（一）其客商的屬世偉大，這乃是來自在屬靈之事上的不聖潔交易。（二）她的邪術或障眼法，在最終形態中服事獸的假先知將在此方面超越她；比較「行邪術的」（
啟 21:8; 22:15），
他們被特別列於註定被扔入火湖的人之中。（三）她對（舊約）「先知」與（新約）「聖徒」的逼迫。
英文原文
24. Applied by Christ
(Mt 23:35)
to apostate Jerusalem, which proves that not merely the literal city Rome, and the Church of Rome (though the chief representative of the apostasy), but the WHOLE of the faithless Church of both the Old and New Testament is meant by Babylon the harlot; just as the whole Church (Old and New Testament) is meant by "the woman"
(Re 12:1).
As to literal city, ARINGHUS in BENGEL says, Pagan Rome was the "general shambles" for slaying the sheep of Jesus. FRED. SEYLER in BENGEL calculates that papal Rome, between A.D. 1540 and 1580, slew more than nine hundred thousand Protestants. Three reasons for the harlot's downfall are given: (1) The worldly greatness of her merchants, which was due to unholy traffic in spiritual things. (2) Her sorceries, or juggling tricks, in which the false prophet that ministers to the beast in its last form shall exceed her; compare "sorcerers"
(Re 21:8; 22:15),
specially mentioned among those doomed to the lake of fire. (3) Her persecution of (Old Testament) "prophets" and (New Testament) "saints."
Re 18:1-24.
巴比倫的傾覆：神的百姓從其中被呼召出來：地上的君王和客商哀哭，聖徒卻因她的傾覆歡喜。
1. 此後——武加大譯本和安得烈如此讀。但抄本A、B、敘利亞文譯本和科普特譯本省略"此後"。
權柄——希臘文作"權柄"。
榮耀——"照亮"。
因——希臘文作"由於"。