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Re 4:1-11.
英文原文
Re 4:1-11.
VISION OF GOD'S THRONE IN HEAVEN; THE FOUR AND TWENTY ELDERS; THE FOUR LIVING CREATURES.
Here begins the Revelation proper; and first, the fourth and fifth chapters set before us the heavenly scenery of the succeeding visions, and God on His throne, as the covenant God of His Church, the Revealer of them to His apostle through Jesus Christ. The first great portion comprises the opening of the seals and the sounding of the trumpets (fourth to eleventh chapters). As the communication respecting the seven churches opened with a suitable vision of the Lord Jesus as Head of the Church, so the second part opens with a vision suitable to the matter to be revealed. The scene is changed from earth to heaven.
1. After this--Greek, "After these things," marking the opening of the next vision in the succession. Here is the transition from "the things which are"
(Re 1:19),
the existing state of the seven churches, as a type of the Church in general, in John's time, to "the things which shall be hereafter," namely, in relation to the time when John wrote.
I looked--rather as Greek, "I saw" in vision; not as English Version means, I directed my look that way.
was--Omit, as not being in the Greek.
opened--"standing open"; not as though John saw it in the act of being opened. Compare
Eze 1:1; Mt 3:16; Ac 7:56; 10:11.
But in those visions the heavens opened, disclosing the visions to those below on earth. Whereas here, heaven, the temple of God, remains closed to those on earth, but John is transported in vision through an open door up into heaven, whence he can see things passing on earth or in heaven, according as the scenes of the several visions require.
the first voice which I heard--the voice which I heard at first, namely, in
Re 1:10;
the former voice.
was as it were--Omit was, it not being in the Greek. "Behold" governs in sense both "a door," &c., and "the first voice," &c.
Come up hither--through the "open door."
be--come to pass.
hereafter--Greek, "after these things": after the present time
(Re 1:19).
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2. 我立刻——两份最古老的抄本、武加大译本、叙利亚文译本略去"立刻"二字。
我等——希腊文作"我在圣灵里"（见
Re 1:10
注释）：我完全被提升到天上世界的异象中。
坐——不是"被放置"，而是"位于"，字面作"坐"。
有一位坐在宝座上——即永在的父：创造主
（Re 4:11）；
又比较
Re 4:8
与Re 1:4，
那里也指父，即"昔在、今在、以后永在的"。当子——"羔羊"——被引进之时
Re 5:5-9，
所唱的是一首新歌，把坐在宝座上的与羔羊加以区分——"你……赎我们归于神"，而
Re 5:13，
"但愿颂赞、尊贵、荣耀、权势都归给坐宝座的和羔羊"。同样在
Re 5:7，
如在
Da 7:13，
人子被带到亘古常在者面前，与后者有所区分。父在本质上不能看见，但在圣经中有时被描绘为取了可见的形状。
英文原文
2. And--omitted in the two oldest manuscripts, Vulgate, Syriac.
I was, &c.--Greek, "I became in the Spirit" (see on
Re 1:10):
I was completely rapt in vision into the heavenly world.
was set--not was placed, but was situated, literally, "lay."
one sat on the throne--the Eternal Father: the Creator
(Re 4:11):
also compare
Re 4:8 with Re 1:4,
where also the Father is designated, "which is, and was, and is to come." When the Son, "the Lamb," is introduced,
Re 5:5-9,
a new song is sung which distinguishes the Sitter on the throne from the Lamb, "Thou hast redeemed us to God," and
Re 5:13,
"Unto Him that sitteth upon the throne, and unto the Lamb." So also in
Re 5:7,
as in
Da 7:13,
the Son of man brought before the Ancient of days is distinguished from Him. The Father in essence is invisible, but in Scripture at times is represented as assuming a visible form.
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3. 好像——两份最古老的抄本略去，但武加大译本和科普特译本支持。
看着——希腊文作"在眼前"或"外貌"。
碧玉——从
Re 21:11
那里它被称为极宝贵的——而碧玉并非如此——埃布拉德推断它是钻石。通常，碧玉是一种有波浪状各色、略带透明的石头：在
Re 21:11
它代表水般晶莹的明亮。红璧玺即我们的肉红玉髓，或者火红色。水般的明亮代表神的圣洁，火红色代表他执行烈怒的公义。同样的白色或水般明亮与火红色的结合，见于
Re 1:14; 10:1; Eze 1:4; 8:2; Da 7:9。
虹围着宝座——形成一个完整的圆圈（是神完全与永恒的象征：不是属地虹的半圆），垂直地环绕宝座。它的各种颜色合成为一条纯净的太阳光线，象征神护理之工的各方面合为一个和谐的整体。然而这里，在棱镜色中绿色为主——绿色是最悦目的颜色，象征神在审判仇敌之际对他在基督里的子民的安慰应许。况且虹是神与凡有血肉的并他的子民立约的记号。借此神以预表的方式向人更新原先赐给第一亚当的赐予。那应验者将是归给蒙救赎之人的"新天新地"——正如洪水毁灭之后地归给挪亚。正如虹首先反映在世界毁灭的水上，且只在有云遮盖地上时才得看见，照样另一次洪水——即火——将作为新天新地的先导：主——如此处——在他的宝座上，从此
（Re 4:5）
发出"闪电、声音、雷轰"——要发出命令，从欺压者手中解放大地；但那时在审判之中，当别人的心因惧怕而失去勇气时，信徒却要因宝座周围之虹——约的记号——而再得确据（比较德·伯格《启示录释义》）。天上的虹说到世界因罪而破灭：它也说到风暴之后的宁静与晴朗。云彩是神和基督同在的常规记号，例如在会幕的至圣所中；在西奈山颁布律法时；在升天时
（Ac 1:9）；
在他再来时
（Re 4:7）。
英文原文
3. was--omitted in the two oldest manuscripts but supported by Vulgate and Coptic.
to look upon--Greek, "in sight," or "appearance."
jasper--From
Re 21:11,
where it is called most precious, which the jasper was not, EBRARD infers it was a diamond. Ordinarily, the jasper is a stone of various wavy colors, somewhat transparent: in
Re 21:11
it represents watery crystalline brightness. The sardine, our cornelian, or else a fiery red. As the watery brightness represents God's holiness, so the fiery red His justice executing fiery wrath. The same union of white or watery brightness and fiery redness appears in
Re 1:14; 10:1; Eze 1:4; 8:2; Da 7:9.
rainbow round about the throne--forming a complete circle (type of God's perfection and eternity: not a half circle as the earthly rainbow) surrounding the throne vertically. Its various colors, which combined form one pure solar ray, symbolize the varied aspects of God's providential dealings uniting in one harmonious whole. Here, however, the predominating color among the prismatic colors is green, the most refreshing of colors to look upon, and so symbolizing God's consolatory promises in Christ to His people amidst judgments on His foes. Moreover, the rainbow was the appointed token of God's covenant with all flesh, and His people in particular. Hereby God in type renewed to man the grant originally made to the first Adam. The antitype will be the "new heavens and the new earth" restored to redeemed man, just as the earth, after the destruction by the flood, was restored to Noah. As the rainbow was first reflected on the waters of the world's ruin, and continues to be seen only when a cloud is brought over the earth, so another deluge, namely, of fire, shall precede the new heavens and earth: the Lord, as here, on His throne, whence
(Re 4:5)
proceed "lightnings and thunderings," shall issue the commission to rid the earth of its oppressors: but then, amidst judgment, when other men's hearts fail them for fear, the believer shall be reassured by the rainbow, the covenant token, round the throne (compare DE BURGH, Exposition of Revelation). The heavenly bow speaks of the shipwreck of the world through sin: it speaks also of calm and sunshine after the storm. The cloud is the regular token of God's and Christ's presence, for example, in the tabernacle's holiest place; on Mount Sinai at the giving of the law; at the ascension
(Ac 1:9);
at His coming again
(Re 4:7).
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4. 座位——更当译作希腊文在本节中所译的"宝座"，当然低于、小于中央大宝座。如
Re 16:10，
"兽的座位（更当是宝座）"，是对神宝座的地狱式拙劣模仿。
二十四位长老——希腊文作"那二十四（一份最古老的抄本作'二十四'）位长老"：即已知的长老［阿福德］。但特里格尔斯译作"在二十四个宝座上（我看见：两份最古老的抄本略去）坐着长老"：这更为可能，因为二十四位长老先前未曾提及，而二十四个宝座则曾提及。他们不是天使，因为他们有白衣和得胜的冠冕——暗示争战与忍耐，"你曾赎我们"：他们分别代表新旧约教会的首领——十二先祖（比较
Re 7:5-8，
不是指其个人，而是其代表身份）与十二使徒。如
Re 15:3，
"摩西的歌和羔羊的歌"，暗示教会的双重成分——旧约与新约。"长老"正是新旧约——犹太教会与普世外邦教会——职事的用语。会幕是天上本物的"样式"；圣所是天堂本身的预表。如此，耶和华的宝座由至圣所的施恩座——其上的舍吉拿云彩——所代表。"宝座前的七盏火灯"
（Re 4:5）
对应于同样在至圣所中的七盏灯台——神多面之灵的象征："玻璃海"
（Re 4:6）
对应于圣所前的铜海，祭司在其中洁净自己才进入圣事；所以在此与"祭司归于神"的蒙救赎者一同引入（比较注释，见
Re 15:2）。
"四活物"
（Re 4:6, 7）
对应于施恩座上的基路伯。如此，二十四位坐在宝座上戴冠冕的长老，由二十四班祭司的首领——"管理圣所、管理神的事"的二十四位首长
（1Ch 24:5; 25:1-31）
——所预表。
英文原文
4. seats--rather as the Greek is translated in this very verse, "thrones," of course lower and smaller than the grand central throne. So
Re 16:10,
"the seat (rather, throne) of the beasts," in hellish parody of God's throne.
four and twenty elders--Greek, "the four and twenty (or as one oldest manuscript, 'twenty-four') elders": the well-known elders [ALFORD]. But TREGELLES translates, "Upon the twenty-four thrones (I saw: omitted in two oldest manuscripts) elders sitting": which is more probable, as the twenty-four elders were not mentioned before, whereas the twenty-four thrones were. They are not angels, for they have white robes and crowns of victory, implying a conflict and endurance, "Thou hast redeemed us": they represent the Heads of the Old and New Testament churches respectively, the Twelve Patriarchs (compare
Re 7:5-8,
not in their personal, but in their representative character), and Twelve Apostles. So in
Re 15:3,
"the song of Moses, and of the Lamb," the double constituents of the Church are implied, the Old Testament and the New Testament. "Elders" is the very term for the ministry both of the Old and New Testament, the Jewish and the catholic Gentile Church. The tabernacle was a "pattern" of the heavenly antitype; the holy place, a figure of HEAVEN ITSELF. Thus Jehovah's throne is represented by the mercy seat in the holiest, the Shekinah-cloud over it. "The seven lamps of fire before the throne"
(Re 4:5)
are antitypical to the seven-branched candlestick also in the holiest, emblem of the manifold Spirit of God: "the sea of glass"
(Re 4:6)
corresponds to the molten sea before the sanctuary, wherein the priests washed themselves before entering on their holy service; so introduced here in connection with the redeemed "priests unto God" (compare Note, see on
Re 15:2).
The "four living creatures"
(Re 4:6, 7)
answer to the cherubim over the mercy seat. So the twenty-four throned and crowned elders are typified by the twenty-four chiefs of the twenty-four courses of priests, "Governors of the sanctuary, and governors of God"
(1Ch 24:5; 25:1-31).
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5. 发出——希腊文作"发出"。
雷轰、声音——两份最古老的抄本对调为"声音、雷轰"。比较西奈山颁律法
Ex 19:16。
"雷轰表明神对不敬虔之人的威吓：雷中有声音
（Re 10:3），
即他不仅一般地威吓，也预言特殊的审判"［格罗提乌斯］。
七盏灯……七灵——圣灵在其七重运行中，作为赐光赐生命者（比较
Re 5:6，
七眼……神的七灵；
Re 1:4; 21:23; Ps 119:105）
以及敬虔者的烈火炼净者、不敬虔者的烈火吞灭者
（Mt 3:11）。
英文原文
5. proceeded--Greek, "proceed."
thunderings and voices--The two oldest manuscripts transpose, "voices and thunderings." Compare at the giving of the law on Sinai,
Ex 19:16.
"The thunderings express God's threats against the ungodly: there are voices in the thunders
(Re 10:3),
that is, not only does He threaten generally, but also predicts special judgments" [GROTIUS].
seven lamps . . . seven Spirits--The Holy Spirit in His sevenfold operation, as the light-and-life Giver (compare
Re 5:6,
seven eyes . . . the seven Spirits of God;
Re 1:4; 21:23; Ps 119:105)
and fiery purifier of the godly, and consumer of the ungodly
(Mt 3:11).
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6. 两份最古老的抄本、抄本A、B、武加大译本、科普特译本和叙利亚文译本读作"好像一个玻璃海"。
如同……水晶——不像古代普通玻璃那样不完全透明，而是如同水晶。与淫妇所"坐"的浑浊"众水"相反
（Re 17:1, 15）。
比较
Job 37:18，
"穹苍……如同铸造的镜子"。如此，首先所指可能是那把神的宝座与约翰及宝座前万物隔开的纯净穹苍，象征"神治理的纯洁、宁静与威严"［阿福德］。但见圣殿中的对应物——圣所前的铜海（见上文
Re 4:4
注释）。这海有深度与透明，却没有天然海的流动与不稳定（比较
Re 21:1）。
它坚固、平静、清澈地立着。神的判断称为"大渊"
（Ps 36:6）。
在
Re 15:2
它是"有火搀杂的玻璃海"。如此此处象征一切被作成"神之君王与祭司"者所受的水与圣灵之洁净的洗礼。在
Re 15:2
所指是火炼试炼的洗。这两者众王祭司在到神面前时都要经过：那淹没不敬虔之人的他的审判，他们坚固地立在其上，如站在坚固的玻璃海上；能象基督一样在海面上走，如同它是坚固的。
宝座周围——宝座每边中间各一个。
四个活物——《启示录》中"兽"
Re 13:1, 11
所用的希腊文是不同的——therion——那因与神对立而失去其作为在他之下较低受造之物之主的真荣耀、并被贬至兽之水平的属肉体之人的象征。此处是zoon，"活物"；不是"兽"。
英文原文
6. Two oldest manuscripts, A, B, Vulgate, Coptic, and Syriac read, "As it were a sea of glass."
like . . . crystal--not imperfectly transparent as the ancient common glass, but like rock crystal. Contrast the turbid "many waters" on which the harlot "sitteth"
(Re 17:1, 15).
Compare
Job 37:18,
"the sky . . . as a molten looking-glass." Thus, primarily, the pure ether which separates God's throne from John, and from all things before it, may be meant, symbolizing the "purity, calmness, and majesty of God's rule" [ALFORD]. But see the analogue in the temple, the molten sea before the sanctuary (see on
Re 4:4,
above). There is in this sea depth and transparency, but not the fluidity and instability of the natural sea (compare
Re 21:1).
It stands solid, calm, and clear, God's judgments are called "a great deep"
(Ps 36:6).
In
Re 15:2
it is a "sea of glass mingled with fire." Thus there is symbolized here the purificatory baptism of water and the Spirit of all who are made "kings and priests unto God." In
Re 15:2
the baptism with the fire of trial is meant. Through both all the king-priests have to pass in coming to God: His judgments, which overwhelm the ungodly, they stand firmly upon, as on a solid sea of glass; able like Christ to walk on the sea, as though it were solid.
round about the throne--one in the midst of each side of the throne.
four beasts--The Greek for "beasts,"
Re 13:1, 11,
is different, therion, the symbol for the carnal man by opposition to God losing his true glory, as lord, under Him, of the lower creatures, and degraded to the level of the beast. Here it is zoon, "living creatures"; not beast.
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7. 牛犊——"一只公牛"[阿福德]。七十士译本常用此处的希腊文词指一只牛
（Ex 22:1；29:10
等）。
像人——最古老的抄本作"好像人一样"。
英文原文
7. calf--"a steer" [ALFORD]. The Septuagint often uses the Greek term here for an ox
(Ex 22:1; 29:10,
&c.).
as a man--The oldest manuscripts have "as of a man."
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8. 周围——希腊文作"环绕他"。阿福德将此与下一句相连："周围和里面（他们的翅膀里面）都是（两份最古老的抄本、抄本A、B和武加大译本如此读）满了眼睛"。约翰的目的是要表明每只活物的六个翅膀并不妨碍他先前所说的——即它们"前后都满了眼睛"。眼睛遍布每只翅膀的外缘，以及在半展之时每只翅膀的内侧，以及那内凹处身体的部分。
不歇息——字面作"没有歇息"。兽的敬拜者"昼夜不得安宁"的原因与此何等可畏地不同——即"他们受痛苦，直到永永远远"。
圣哉、圣哉、圣哉——希腊文礼仪中的"tris-hagion"（三圣哉）。在
Isa 6:3
中，如同此处一样，亦有此句；又有
Ps 99:3, 5, 9，
那里因他"圣洁"而赞美他，（1）因他即将彰显的威严
（Re 4:1）；
（2）因他已经彰显的公义
（Re 4:4）；
（3）因他在过去所彰显的怜悯
（Re 4:6-8）。
照样，此处"圣哉"，作为他"昔在"的；"圣哉"，作为他"今在"的；"圣哉"，作为他"以后永在"的。他在过去创造万有之时，显明自己是圣洁敬拜的对象；他在治理万有之时更完全地如此显明；他将在万有的成全中，至高程度地如此显明。"因为万有都是本于他、倚靠他、归于他：愿荣耀归给他，直到永远。阿们。"在
Isa 6:3
中还加了一句："全地都充满他的荣耀。"但在《启示录》中，这话被推迟到主荣耀充满全地——他的仇敌既已被毁灭——之时[本格尔]。
全能者——对应
Isa 6:3
的"万军之耶和华"（Sabaoth）。此处的基路伯有六个翅膀，如同
Isa 6:2
中的撒拉弗；而
Eze 1:6
中的基路伯各有四个翅膀。它们都被称为"活物"。但在以西结书中，每个活物都有全部四张脸；此处四张脸分属各一。参
Eze 1:6
的注释。这四个活物与四个兽所代表的四个世界权势形成对比。教父们将它们与四卷福音书等同——马太为狮、马可为牛、路加为人、约翰为鹰：这样看的这些象征，所表达的并非福音书作者的个人品格，而是基督与世界关系之多面性（四是代表普世扩展的数目，例如地的四方）——分别由他们所呈现：狮表达王权，正如马太特别突出基督的这一特征；牛表达劳苦忍耐，是马可所突出的基督特征；人表达对全人类弟兄般的同情，是路加所突出的基督特征；鹰表达高翔的威严，特别在约翰将基督描述为 divine 道时突出。但此处上下文最适于这样一种看法——视四活物为代表蒙救赎的拣选教会，其与神的关系是服事的君王祭司，并对得赎的地、其上的万民以及受造之物——其中人居一切之首，狮居野兽之首，牛居驯畜之首，鹰居飞鸟和水族之首——作赐福的仆事。比较
Re 5:8-10，
"你曾被杀，用自己的血从各族各方买了人来……又叫他们成为国民，作我们神的祭司；在地上执掌王权"；以及
Re 20:4，
那些与基督同有第一次复活之分的，与他一同作王治理那些在肉身中的得赎万民。比较关于低等受造之物甘心乐意的顺服，
Isa 11:6-8；65:25；Eze 34:25；Ho 2:18。
犹太传统说，以色列在旷野安营所用的"四面旗帜"——东为犹大、北为但、西为以法莲、南为流便——分别为狮、鹰、牛、人，而中间是存放舍吉拿——即 divine 同在之象征——的会幕。这样我们就有了"那蒙福时期的图景——那时地既已预备好作父的国度，天庭便要迁到地上，'神的帐幕在人间'
（Re 21:3），
全世界都服在一个永不止息的神权治理之下"（比较德·伯格《启示录释义》）。上述两种看法的汇合点是：基督是人理想之完全实现；基督在四卷福音书中分别以其四重面貌呈现。照样，蒙救赎的拣选教会当她在基督里、借基督（她要与基督一同作王）实现人之理想时，也要在她自己身上综合具有四重面貌的人性完全：（1）恨恶邪恶与司法公正之王义，对应"狮"；（2）凡事勤劳的殷勤，对应"牛"；（3）人的同情，对应"人"；（4）属天真理的默想，对应"鹰"。正如高翔的智慧——鹰——与务实的劳作——那系于土壤的牛——形成对比互补；照样，对邪恶之圣洁的司法报应——那对受刑者突然而可畏地扑击的狮——与人的同情——人——形成对比互补。在
Isa 6:2
中我们读到，"各有六个翅膀：用两个翅膀遮脸（在敬畏中，不敢向神仰脸），用两个翅膀遮脚（在谦卑中，自知不配站在神的圣所中），用两个翅膀飞翔[在顺服中，随时准备立即遵行神的命令]"。
英文原文
8. about him--Greek, "round about him." ALFORD connects this with the following sentence: "All round and within (their wings) they are (so two oldest manuscripts, A, B, and Vulgate read) full of eyes." John's object is to show that the six wings in each did not interfere with that which he had before declared, namely, that they were "full of eyes before and behind." The eyes were round the outside of each wing, and up the inside of each when half expanded, and of the part of body in that inward recess.
rest not--literally, "have no rest." How awfully different the reason why the worshippers of the beast "have no rest day nor night," namely, "their torment for ever and ever."
Holy, holy, holy--The "tris-hagion" of the Greek liturgies. In
Isa 6:3,
as here, it occurs; also
Ps 99:3, 5, 9,
where He is praised as "holy," (1) on account of His majesty
(Re 4:1)
about to display itself; (2) His justice
(Re 4:4)
already displaying itself; (3) His mercy
(Re 4:6-8)
which displayed itself in times past. So here "Holy," as He "who was"; "Holy," as He "who is": "Holy," as He "who is to come." He showed Himself an object of holy worship in the past creation of all things: more fully He shows Himself so in governing all things: He will, in the highest degree, show Himself so in the consummation of all things. "Of (from) Him, through Him, and to Him, are all things: to whom be glory for ever. Amen." In
Isa 6:3
there is added, "the whole EARTH is full of His glory." But in Revelation this is deferred until the glory of THE LORD fills the earth, His enemies having been destroyed [BENGEL].
Almighty--answering to "Lord of hosts" (Sabaoth),
Isa 6:3.
The cherubim here have six wings, like the seraphim in
Isa 6:2;
whereas the cherubim in
Eze 1:6
had four wings each. They are called by the same name, "living creatures." But whereas in Ezekiel each living creature has all four faces, here the four belong severally one to each. See on
Eze 1:6.
The four living creatures answer by contrast to the four world powers represented by four beasts. The Fathers identified them with the four Gospels, Matthew the lion, Mark the ox, Luke the man, John the eagle: these symbols, thus viewed, express not the personal character of the Evangelists, but the manifold aspect of Christ in relation to the world (four being the number significant of world-wide extension, for example, the four quarters of the world) presented by them severally: the lion expressing royalty, as Matthew gives prominence to this feature of Christ; the ox, laborious endurance, Christ's prominent characteristic in Mark; man, brotherly sympathy with the whole race of man, Christ's prominent feature in Luke; the eagle, soaring majesty, prominent in John's description of Christ as the Divine Word. But here the context best suits the view which regards the four living creatures as representing the redeemed election-Church in its relation of ministering king-priests to God, and ministers of blessing to the redeemed earth, and the nations on it, and the animal creation, in which man stands at the head of all, the lion at the head of wild beasts, the ox at the head of tame beasts, the eagle at the head of birds and of the creatures of the waters. Compare
Re 5:8-10,
"Thou hast redeemed us by Thy blood out of every kindred . . . and hast made us unto our God kings and priests: and we shall reign on the earth"; and
Re 20:4,
the partakers with Christ of the first resurrection, who conjointly with Him reign over the redeemed nations that are in the flesh. Compare as to the happy and willing subjection of the lower animal world,
Isa 11:6-8; 65:25; Eze 34:25; Ho 2:18.
Jewish tradition says the "four standards" under which Israel encamped in the wilderness, to the east, Judah, to the north, Dan, to the west, Ephraim, to the south, Reuben, were respectively a lion, an eagle, an ox, and a man, while in the midst was the tabernacle containing the Shekinah symbol of the Divine Presence. Thus we have "the picture of that blessed period when--the earth having been fitted for being the kingdom of the Father--the court of heaven will be transferred to earth, and the 'tabernacle of God shall be with men'
(Re 21:3),
and the whole world will be subject to a never-ending theocracy" (compare DE BURGH, Exposition of Revelation). The point of union between the two views given above is: Christ is the perfect realization of the ideal of man; Christ is presented in His fourfold aspect in the four Gospels respectively. The redeemed election-Church similarly, when in and through Christ (with whom she shall reign) she realizes the ideal of man, shall combine in herself human perfections having a fourfold aspect: (1) kingly righteousness with hatred of evil and judicial equity, answering to the "lion"; (2) laborious diligence in every duty, the "ox"; (3) human sympathy, the "man"; (4) the contemplation of heavenly truth, the "eagle." As the high-soaring intelligence, the eagle, forms the contrasted complement to practical labor, the ox bound to the soil; so holy judicial vengeance against evil, the lion springing suddenly and terribly on the doomed, forms the contrasted complement to human sympathy, the man. In
Isa 6:2
we read, "Each had six wings: with twain he covered his face (in reverence, as not presuming to lift up his face to God), with twain he covered his feet (in humility, as not worthy to stand in God's holy presence), and with twain he did fly [in obedient readiness to do instantly God's command]."
9
无标题
9-11. 此处赞美的根据是神的永恒，以及神在为着自己的喜悦而创造万有之中所彰显的大能和荣耀。创造是神一切其他大能、智慧和慈爱之作为的根基，因此构成了他的受造物之感恩的首要主题。四活物在二十四位长老之前带头——无论是在这首颂歌中，还是在接着的、以他们的救赎为根据的新歌中
（Re 5:8-10）。
当——即每逢：每当。活物和长老同时献上荣耀。
归给——一份最古老的抄本作"将归给"。
直到永永远远——希腊文作"直到世世无疆"。
英文原文
9-11. The ground of praise here is God's eternity, and God's power and glory manifested in the creation of all things for His pleasure. Creation is the foundation of all God's other acts of power, wisdom, and love, and therefore forms the first theme of His creatures' thanksgivings. The four living creatures take the lead of the twenty-four elders, both in this anthem, and in that new song which follows on the ground of their redemption
(Re 5:8-10).
when--that is, whensoever: as often as. A simultaneous giving of glory on the part of the beasts, and on the part of the elders.
give--"shall give" in one oldest manuscript.
for ever and ever--Greek, "unto the ages of the ages."
10
无标题
10. 俯伏——立即。希腊文作"将俯伏"：暗示这种赞美将持续到永远。照样，"将敬拜……将把冠冕放在"——即承认他们冠冕（非君王的冕旒，而是得胜者的冠冕）的一切功劳都当归给他。
英文原文
10. fall--immediately. Greek, "shall fall down": implying that this ascription of praise shall be repeated onward to eternity. So also, "shall worship . . . shall cast their crowns," namely, in acknowledgment that all the merit of their crowns (not kingly diadems, but the crowns of conquerors) is due to Him.
11
无标题
11. 主——两份最古老的抄本、抄本A、B、武加大译本和叙利亚文译本加"我们的神"。"我们的"是借着创造、尤其是借着救赎。一份最古老的抄本、抄本B和叙利亚文译本插入"那圣者"。但另一份——抄本A、武加大译本和科普特译本省略此句，如英文译本所作。
荣耀等——"这荣耀……这尊贵……这权能"。
你——在希腊文中是强调的："创造的是你"。
万物——希腊文作"这一切"：宇宙。
因等——希腊文作"因……的缘故"；"因你的旨意"。英文译本是好的希腊文。但上下文更适合：是"因你的旨意"，"它们是"（如此一份最古老的抄本、抄本A、武加大译本、叙利亚文译本和科普特译本所读，代替英文译本的"是"：另一份最古老的抄本——抄本B——读作"它们不是，却是被造的"，即从无中被造），即存在了——与它们先前的不存在相对。对神而言，愿意就是成就：定意就是执行。照样在
Ge 1:3
中，"要有光，就有了光"：在希伯来文中是有力的反复，"要有"和"就有了"用的是同一个词、同一个时态、同样的字母，标志着旨意与效果的同时性和同一性。朗吉努斯[《论崇高》，9]——一位外邦人——赞扬"犹太人的律法颁布者——非凡之人"对神能力的这描述，认为值得该主题。
被造——借着你特定的创造之作为、在特定的时间。
英文原文
11. O Lord--The two oldest manuscripts, A, B, Vulgate, and Syriac add, "and our God." "Our" by virtue of creation, and especially redemption. One oldest manuscript, B, and Syriac insert "the Holy One." But another, A, Vulgate, and Coptic omit this, as English Version does.
glory, &c.--"the glory . . . the honour . . . the power."
thou--emphatic in the Greek: "It is THOU who didst create."
all things--Greek, "the all things": the universe.
for, &c.--Greek, "on account of"; "for the sake of Thy pleasure," or "will." English Version is good Greek. Though the context better suits, it was because of Thy will, that "they were" (so one oldest manuscript, A, Vulgate, Syriac, and Coptic read, instead of English Version "are": another oldest manuscript, B, reads, "They were not, and were created," were created out of nothing), that is, were existing, as contrasted with their previous non-existence. With God to will is to effect: to determine is to perform. So in
Ge 1:3,
"Let there be light, and there was light": in Hebrew an expressive tautology, the same word and tense and letters being used for "let there be," and "there was," marking the simultaneity and identity of the will and the effect. D. LONGINUS [On the Sublime, 9], a heathen, praises this description of God's power by "the lawgiver of the Jews, no ordinary man," as one worthy of the theme.
were created--by Thy definite act of creation at a definite time.
Re 4:1-11.
天上神宝座的异象；二十四位长老；四活物。
《启示录》正文由此开始；首先，第四章和第五章向我们展示了后续异象的天上场景，以及坐在宝座上的神——他作为他教会的立约之神——借着耶稣基督将这些异象启示给他的使徒。第一大段包括揭开七印和吹响七号（第四至十一章）。正如关于七教会的启示以主耶稣作为教会元首的合宜异象开始，第二大段也以与所要启示之事相称的异象开始。场景从地上转到天上。
1. 此后——希腊文作"这些事以后"，标明下一个异象在序列中的开始。这里从"现在的事"
（Re 1:19），
即约翰时代七教会作为普世教会类型的现状，过渡到"将来必成的事"，即相对于约翰写作之时而言的将来。
我观看——更准确的译法是希腊文"我在异象中看见"；而非英文译本所暗示的我把视线转向那边。
见——当删去，因希腊文无此字。
开——"开着"；并非约翰看见它正在被打开。比较
Eze 1:1; Mt 3:16; Ac 7:56; 10:11。
但在那些异象中，天开了，把异象显明给在地上的人看。而这里，天——神的殿——对地上的人始终关闭，约翰却在异象中被提升过一道敞开的门进入天上，从而能按各异的场景需要，看见地上或天上所发生的事。
我初次听见……的声音——我起初所听见的声音，即
Re 1:10
中的声音；先前的声音。
我初次听见好像——当删去是*字，因希腊文无此字。"看哪"在意义上既管"一道门"等，也管"初次……的声音"等。
上到这里来——经过那"敞开的门"。
成——发生。
以后——希腊文作"这些事以后"：即现在之后
（Re 1:19）。