1
Re 5:1-14.
英文原文
Re 5:1-14.
THE BOOK WITH SEVEN SEALS: NONE WORTHY TO OPEN IT BUT THE LAMB: HE TAKES IT AMIDST THE PRAISES OF THE REDEEMED, AND OF THE WHOLE HEAVENLY HOST.
1. in, &c.--Greek, "(lying) upon the right hand." His right hand was open and on it lay the book. On God's part there was no withholding of His future purposes as contained in the book: the only obstacle to unsealing it is stated in
Re 5:3
[ALFORD].
book--rather, as accords with the ancient form of books, and with the writing on the backside, "a roll." The writing on the back implies fulness and completeness, so that nothing more needs to be added
(Re 22:18).
The roll, or book, appears from the context to be "the title-deed of man's inheritance" [DE BURGH] redeemed by Christ, and contains the successive steps by which He shall recover it from its usurper and obtain actual possession of the kingdom already "purchased" for Himself and His elect saints. However, no portion of the roll is said to be unfolded and read; but simply the seals are successively opened, giving final access to its contents being read as a perfect whole, which shall not be until the events symbolized by the seals shall have been past, when
Eph 3:10
shall receive its complete accomplishment, and the Lamb shall reveal God's providential plans in redemption in all their manifold beauties. Thus the opening of the seals will mean the successive steps by which God in Christ clears the way for the final opening and reading of the book at the visible setting up of the kingdom of Christ. Compare, at the grand consummation,
Re 20:12,
"Another book was opened . . . the book of life";
Re 22:19.
None is worthy to do so save the Lamb, for He alone as such has redeemed man's forfeited inheritance, of which the book is the title-deed. The question
(Re 5:2)
is not (as commonly supposed), Who should reveal the destinies of the Church (for this any inspired prophet would be competent to do)? but, Who has the WORTH to give man a new title to his lost inheritance? [DE BURGH].
sealed . . . seven seals--Greek, "sealed up," or "firmly sealed." The number seven (divided into four, the world-wide number, and three, the divine) abounds in Revelation and expresses completeness. Thus, the seven seals, representing all power given to the Lamb; the seven trumpets, by which the world kingdoms are shaken and overthrown, and the Lamb's kingdom ushered in; and the seven vials, by which the beast's kingdom is destroyed.
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2. 大力——
（Ps 103:20）。
他的声音穿透天、地与阴间
（Re 10:1-3）。
英文原文
2. strong--
(Ps 103:20).
His voice penetrated heaven, earth, and Hades
(Re 10:1-3).
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3. 没有人——希腊文作"没有一位"。不仅是没有人，更是没有任何等次之存在中的一位。
在天上——希腊文作"在地上"。
地底下——即阴间。
展开观看——观看内容以便诵读。
英文原文
3. no man--Greek, "no one." Not merely no man, but also no one of any order of beings.
in earth--Greek, "upon the earth."
under the earth--namely, in Hades.
look thereon--to look upon the contents, so as to read them.
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4. 展开那书卷——英文译本希腊文正文无充分权威地插入。一份最古老的抄本、俄利根、居普良和希拉流略去此分句。"展开"放在"展开书卷"与"观看内容"之间会很生硬。约翰既蒙应许得见"将来必成的事"的启示，如今因他恳切的心愿似乎受阻而大哭。他是我们当效法的榜样——作为《启示录》一位热切而可教的学习者。
英文原文
4. and to read--inserted in English Version Greek text without good authority. One oldest manuscript, ORIGEN, CYPRIAN, and HILARY omit the clause. "To read" would be awkward standing between "to open the book" and "to look thereon." John having been promised a revelation of "things which must be hereafter," weeps now at his earnest desire being apparently frustrated. He is a pattern to us to imitate, as an eager and teachable learner of the Apocalypse.
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5. 中的一位——希腊文作"从……中的一位"。此处的"长老"按某些人（里拉）所指是马太。这与此处对基督的描述相符——"狮子，即（希腊文如此）犹大支派的，大卫的根"——基督那出于大卫后裔的君尊狮貌在马太福音中最为突出，因此四重基路伯中的狮子通常归于他。本格尔所引格哈德认为指的是雅各——他无疑是那些与基督一同复活、升天的人之一
（Mt 27:52, 53）。
天上围绕神宝座的长老比仍在肉身中的约翰更知道基督深广的权能。
大卫的根——
（Isa 11:1, 10）。
不仅指"从大卫古老之根所长出的嫩芽"（如阿福德所限定的），也包括他本身就是大卫的根与源头之意：比较这两真理并列之处
Mt 22:42-45。
因此他不仅称为大卫的子孙，也称为大卫。他同时是大卫的"枝子"和大卫的"根"——大卫的儿子和大卫的主，是被杀的羔羊，故此也是犹大的狮子：即将治理以色列，继而治理全地。
得胜——希腊文作"征服"：绝对的，如别处
（Re 3:21）：
获得胜利：他过去对一切黑暗权势的得胜，使如今有资格展开书卷。
展开——即以展开。一份最古老的抄本B读作"那展开的"，即以展开为职分者，但最古老的权威之分量与英文译本相符——即抄本A、武加大译本、科普特译本和俄利根。
英文原文
5. one of--Greek, "one from among." The "elder" meant is, according to some (in LYRA), Matthew. With this accords the description here given of Christ, "the Lion, which is (so the Greek) of the tribe of Juda, the root of David"; the royal, David-descended, lion-aspect of Christ being that prominent in Matthew, whence the lion among the fourfold cherubim is commonly assigned to him. GERHARD in BENGEL thought Jacob to be meant, being, doubtless, one of those who rose with Christ and ascended to heaven
(Mt 27:52, 53).
The elders in heaven round God's throne know better than John, still in the flesh, the far-reaching power of Christ.
Root of David--
(Isa 11:1, 10).
Not merely "a sucker come up from David's ancient root" (as ALFORD limits it), but also including the idea of His being Himself the root and origin of David: compare these two truths brought together,
Mt 22:42-45.
Hence He is called not merely Son of David, but also David. He is at once "the branch" of David, and "the root" of David, David's Son and David's Lord, the Lamb slain and therefore the Lion of Juda: about to reign over Israel, and thence over the whole earth.
prevailed--Greek, "conquered": absolutely, as elsewhere
(Re 3:21):
gained the victory: His past victory over all the powers of darkness entitles Him now to open the book.
to open--that is, so as to open. One oldest manuscript, B, reads, "He that openeth," that is, whose office it is to open, but the weight of oldest authorities is with English Version reading, namely, A, Vulgate, Coptic, and ORIGEN.
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6. 我又看见——一份最古老的抄本A略去"又看见"。另一份B、居普良等支持"又看见"，但略去"我又看见"。
在宝座中间——即不在宝座上（比较
Re 5:7），
而是在那"围着宝座"的会众
（Re 4:4）
中间。
羔羊——希腊文作"arnion"；除了
Joh 21:15
之外，只见于《启示录》：它表达亲昵——即基督如今与我们之间那因他先前作为献祭之羔羊的关系而有的亲密关系。照样我们与他的关系：他是宝贵的羔羊，我们是他的亲爱小羊——与他合一。本格尔认为希腊文"arnion"含有带领羊群之意。希腊文"arnion"——羔羊——的另一目的，是使他与希腊文"therion"——兽——形成更鲜明的对比。别处用的是希腊文"amnos"，用于他作为逾越的、献祭的羔羊
（Isa 53:7，
七十士译本；
Joh 1:29, 36; Ac 8:32; 1Pe 1:19）。
像是被杀过的——带着他过去死伤的痕迹。他站着，却带着被杀之人的痕迹。在天上荣耀之中，钉十字架的基督仍是那显著的对象。
七角——即完全的权能，"七"象征完全；"角"——权能，与敌基督世界权势的角相对
Re 17:3等；Da 7:7, 20; 8:3。
七眼……就是神的七灵……奉差遣——一份最古老的抄本A如此。但抄本B读作"正被奉差遣"。正如宝座前的七灯代表内在于神格中的神之灵，照样羔羊的七眼代表同一位七重之灵从肉身救赎主流出，以其普世权能运行。希腊文"奉差遣"——apostellomena或apestalmenai——与"使徒"一词同源，提醒我们基督使徒与传道人受圣灵推动的劳苦：若如似乎最可取地读作现在式，其含义将是这些劳苦持续进行直到末了。"眼"象征他对教会的全然警醒与智慧之护理，并对抗其仇敌。
英文原文
6. I beheld, and, lo--One oldest manuscript, A, omits "and, lo." Another, B, CYPRIAN, &c., support, "and, lo," but omit, "and I beheld."
in the midst of the throne--that is, not on the throne (compare
Re 5:7),
but in the midst of the company
(Re 4:4)
which was "round about the throne."
Lamb--Greek, "arnion"; always found in Revelation exclusively, except in
Joh 21:15
alone: it expresses endearment, namely, the endearing relation in which Christ now stands to us, as the consequence of His previous relation as the sacrificial Lamb. So also our relation to Him: He the precious Lamb, we His dear lambs, one with Him. BENGEL thinks there is in Greek, "arnion," the idea of taking the lead of the flock. Another object of the form Greek, "arnion," the Lamb, is to put Him in the more marked contrast to Greek, "therion," the Beast. Elsewhere Greek, "amnos," is found, applying to Him as the paschal, sacrificial Lamb
(Isa 53:7,
Septuagint;
Joh 1:29, 36; Ac 8:32; 1Pe 1:19).
as it had been slain--bearing marks of His past death wounds. He was standing, though bearing the marks of one slain. In the midst of heavenly glory Christ crucified is still the prominent object.
seven horns--that is, perfect might, "seven" symbolizing perfection; "horns," might, in contrast to the horns of the Antichristian world powers,
Re 17:3; &c.; Da 7:7, 20; 8:3.
seven eyes . . . the seven Spirits . . . sent forth--So one oldest manuscript, A. But B reads, "being sent forth." As the seven lamps before the throne represent the Spirit of God immanent in the Godhead, so the seven eyes of the Lamb represent the same sevenfold Spirit profluent from the incarnate Redeemer in His world-wide energy. The Greek for "sent forth," apostellomena, or else apestalmenoi, is akin to the term "apostle," reminding us of the Spirit-impelled labors of Christ's apostles and minister throughout the world: if the present tense be read, as seems best, the idea will be that of those labors continually going on unto the end. "Eyes" symbolize His all-watchful and wise providence for His Church, and against her foes.
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7. 书卷放在坐宝座者张开的手上，任凭配得之人来取[阿福德]。羔羊从父手中接过书卷，作为正式就任其为人子之普世且永远之统治权的标记。因此，这引言的异象以概要的方式向我们呈现了印、号、碗一切事件所趋向的终结，即基督国度有形的建立。预言总是急速地奔向那重大的危机或结局，对于中间的事件，只在它们与结局的预表关系和代表性的关联中才加以论述。
英文原文
7. The book lay on the open hand of Him that sat on the throne for any to take who was found worthy [ALFORD]. The Lamb takes it from the Father in token of formal investiture into His universal and everlasting dominion as Son of man. This introductory vision thus presents before us, in summary, the consummation to which all the events in the seals, trumpets, and vials converge, namely, the setting up of Christ's kingdom visibly. Prophecy ever hurries to the grand crisis or end, and dwells on intermediate events only in their typical relation to, and representation of, the end.
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8. 拿了——希腊文作"拿了"。
在羔羊面前——羔羊与父同受敬拜、同坐宝座。
琴——两份最古老的抄本、抄本A、B、叙利亚文译本和科普特译本读作"一把琴"：一种吉他，以手或羽毛管弹奏。
炉——"碗"[特里格尔斯]；香炉。
香——希腊文作"香"。
众圣徒的祷告——正如天使将他们的祷告连同香献上
（Re 8:3）
（比较
Ps 141:2）。
这丝毫不能支持罗马教向圣徒祷告的教义。虽然他们可能以某种我们所不知的方式被神使用来呈献我们的祷告（并未说到他们为我们代求），但我们受吩咐唯独向他祷告
（Re 19:10；22:8, 9）。
他们的本分是赞美（因此他们都有琴）：我们的本分是祷告。
英文原文
8. had taken--Greek, "took."
fell down before the Lamb--who shares worship and the throne with the Father.
harps--Two oldest manuscripts, A, B, Syriac and Coptic read, "a harp": a kind of guitar, played with the hand or a quill.
vials--"bowls" [TREGELLES]; censers.
odours--Greek, "incense."
prayers of saints--as the angel offers their prayers
(Re 8:3)
with incense (compare
Ps 141:2).
This gives not the least sanction to Rome's dogma of our praying to saints. Though they be employed by God in some way unknown to us to present our prayers (nothing is said of their interceding for us), yet we are told to pray only to Him
(Re 19:10; 22:8, 9).
Their own employment is praise (whence they all have harps): ours is prayer.
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9. 唱——希腊文作"唱"：这是他们持续不断的蒙福职业。救赎的主题永远是新的，永远启发新的赞美之念，体现在"新歌"之中。
我们到神面前——抄本B、科普特译本、武加大译本和居普良如此读。但抄本A省略"我们"；亚力山大抄本改读"到我们的神面前"。
从——如今的拣选教会是从世界中出来的，与那些要归向基督、作subject——不是拣选，而是万国普遍而普世归信之 subject——的百姓有别。
支派……方言……民……国——数目四标志普世的扩展：地的四方。"支派"按希腊文译作。此词和"民"通常限于以色列："方言和国"限于外邦人
（Re 7:9；11:9；13:7，
最古老的读法；
Re 14:6）。
因此这里标明了从犹太人和外邦人中招聚出来的拣选教会。在
Re 10:11
中，在四个词中，我们见到"君王"代替"支派"；在
Re 17:15
中，则作"群众"。
英文原文
9. sung--Greek, "sing": it is their blessed occupation continually. The theme of redemption is ever new, ever suggesting fresh thoughts of praise, embodied in the "new song."
us to God--So manuscript B, Coptic, Vulgate, and CYPRIAN. But A omits "us": and Aleph reads instead, "to our God."
out of--the present election-church gathered out of the world, as distinguished from the peoples gathered to Christ as the subjects, not of an election, but of a general and world-wide conversion of all nations.
kindred . . . tongue . . . people . . . nation--The number four marks world-wide extension: the four quarters of the world. For "kindred," translate as Greek, "tribe." This term and "people" are usually restricted to Israel: "tongue and nation" to the Gentiles
(Re 7:9; 11:9; 13:7,
the oldest reading;
Re 14:6).
Thus there is here marked the election-Church gathered from Jews and Gentiles. In
Re 10:11,
for "tribes," we find among the four terms "kings"; in
Re 17:15,
"multitudes."
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10. 使我们——抄本A、B、亚力山大抄本、武加大译本、叙利亚文译本和科普特译本读作"他们"。希伯来文构造以第三人称代第一人称，既与得赎之人有生动的关联，听起来也比我们……祭司更谦逊[本格尔]。
归于我们神——抄本B和亚力山大抄本如此读。但抄本A省略此句。
君王——抄本B如此读。但抄本A、亚力山大抄本、武加大译本、科普特译本和居普良读作"一个国度"。亚力山大抄本又以"祭司职任"代替祭司。那些在宝座前把冠冕抛下的，不在大君王面前自称为君王
（Re 4:10, 11）；
虽然他们祭司的进前有如此尊荣，以致他们在地上掌权也不能超过它。照样在
Re 20:6
中，他们也没有被称为"君王"[本格尔]。
在地上执掌王权——这是对
Re 1:6
新加的特征。亚力山大抄本、武加大译本和科普特译本读作"他们将要掌权"。抄本A和B读作"他们掌权"。阿福德取此读法，解释为教会如今就借着她的元首基督在地上掌权："万有正被服在她脚下，如同服在他脚下一样；她的君王职任和等级即使在逼迫之中也被肯定"。但即使我们读作（我认为最有分量的权威反对这读法）"他们掌权"，这仍是预言性的现在时表将来：先知被带到将来，那时得赎之人的全数（由四活物代表）将完全，可见的国度开始。圣徒如今在属灵上掌权；但绝非如将来当这世界的王被绑之时那样掌权（参
Re 20:2-6
的注释）。
他们如今远非在地上掌权，反而是"世界上的污秽、万物中的渣滓"。在
Re 11:15, 18
中，国度的所在和时间都被标明了。凯利译作"治理全地"（希腊文作"epi tees gees"），此译有希腊文（七十士译本，
Jud 9:8；Mt 2:22）
支持。长老们虽治理全地，却不必（按此段）留在地上*。但英文译本也有
Re 3:10
支持。"长老们是温柔的，但温柔之群独立而言要大得多"[本格尔]。
英文原文
10. made us--A, B, Aleph, Vulgate, Syriac, and Coptic read, "them." The Hebrew construction of the third person for the first, has a graphic relation to the redeemed, and also has a more modest sound than us, priests [BENGEL].
unto our God--So B and Aleph read. But A omits the clause.
kings--So B reads. But A, Aleph, Vulgate, Coptic, and CYPRIAN, read, "A kingdom." Aleph reads also "a priesthood" for priests. They who cast their crowns before the throne, do not call themselves kings in the sight of the great King
(Re 4:10, 11);
though their priestly access has such dignity that their reigning on earth cannot exceed it. So in
Re 20:6
they are not called "kings" [BENGEL].
we shall reign on the earth--This is a new feature added to
Re 1:6.
Aleph, Vulgate, and Coptic read, "They shall reign." A and B read, "They reign." ALFORD takes this reading and explains it of the Church EVEN NOW, in Christ her Head, reigning on the earth: "all things are being put under her feet, as under His; her kingly office and rank are asserted, even in the midst of persecution." But even if we read (I think the weightiest authority is against it), "They reign," still it is the prophetical present for the future: the seer being transported into the future when the full number of the redeemed (represented by the four living creatures) shall be complete and the visible kingdom begins. The saints do spiritually reign now; but certainly not as they shall when the prince of this world shall be bound (see on
Re 20:2-6).
So far from reigning on the earth now, they are "made as the filth of the world and the offscouring of all things." In
Re 11:15, 18,
the locality and time of the kingdom are marked. KELLY translates, "reign over the earth" (Greek, "epi tees gees"), which is justified by the Greek (Septuagint,
Jud 9:8; Mt 2:22).
The elders, though ruling over the earth, shall not necessarily (according to this passage) remain on the earth. But English Version is justified by
Re 3:10.
"The elders were meek, but the flock of the meek independently is much larger" [BENGEL].
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11. 我又看见——众天使：他们形成外圈，而教会——救赎的对象——形成最靠近宝座的内圈。围绕排列的天军以炽热的爱和敬拜，注视神的爱、智慧和大能这至高的彰显。
千万千万——希腊文作"万万的万万千千"。
英文原文
11. I beheld--the angels: who form the outer circle, while the Church, the object of redemption, forms the inner circle nearest the throne. The heavenly hosts ranged around gaze with intense love and adoration at this crowning manifestation of God's love, wisdom, and power.
ten thousand times ten thousand--Greek, "myriads of myriads."
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12. 权柄——希腊文作"这权柄"。其余六项（总数为七，代表完全和完整的数目）连同"权柄"都在同一个希腊文冠词之下，以标明它们构成属于神和他同等的羔羊的一个完全的整体。比较
Re 7:12，
那里七项各有冠词。
丰富——属灵的和属地的。
颂赞——所归的赞美：受造物一方的意愿——虽无能力以祝福回报所赐之福[阿福德]。
英文原文
12. to receive power--Greek, "the power." The remaining six (the whole being seven, the number for perfection and completeness) are all, as well as "power," ranged under the one Greek article, to mark that they form one complete aggregate belonging to God and His co-equal, the Lamb. Compare
Re 7:12,
where each of all seven has the article.
riches--both spiritual and earthly.
blessing--ascribed praise: the will on the creature's part, though unaccompanied by the power, to return blessing for blessing conferred [ALFORD].
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13. 受造之物的宇宙性大合唱——包括最外圈和内圈（圣徒和天使）——完成了这首颂词。其完全的成全是在基督掌大权、有形地作王之时。
一切受造之物——"他一切所造的，在他一切治理之处"
（Ps 103:22）。
地底下的——在阴间中脱离了的灵魂。
在其中——抄本B和武加大译本如此读。但抄本A省略此句。
海上的——希腊文作"在海之上"：即被视为在水面上的海中动物[阿福德]。
其中所有的——武加大译本如此读。抄本A省略此处的"一切"（希腊文作"panta"），读作"我听见一切（希腊文作'pantas'）说"：暗示宇宙四方所有的和谐合唱。
颂赞等——希腊文作"这颂赞、这尊贵、这荣耀、这权能，直到世世无疆"。这四重的归献表明普世性。
英文原文
13. The universal chorus of creation, including the outermost circles as well as the inner (of saints and angels), winds up the doxology. The full accomplishment of this is to be when Christ takes His great power and reigns visibly.
every creature--"all His works in all places of His dominion"
(Ps 103:22).
under the earth--the departed spirits in Hades.
such as are--So B and Vulgate. But A omits this.
in the sea--Greek, "upon the sea": the sea animals which are regarded as being on the surface [ALFORD].
all that are in them--So Vulgate reads. A omits "all (things)" here (Greek, "panta"), and reads, "I heard all (Greek, "pantas") saying": implying the harmonious concert of all in the four quarters of the universe.
Blessing, &c.--Greek, "the blessing, the honor, and the glory, and the might to the ages of the ages." The fourfold ascription indicates world-wide universality.
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14. 说——抄本A、武加大译本和叙利亚文译本如此读。但抄本B和科普特译本读作"（我听见）说"。
阿们——抄本A如此读。但抄本B读作"那（惯常的）阿们"。正如在
Re 4:11
中，二十四位长老肯定神配得荣耀，因为他创造了万物，照样此处四活物以他们的"阿们"坚证整个受造之物将荣耀归给他的归献。
二十四——最古老的抄本省略：武加大译本支持。
活到永永远远的——所有抄本中均省略：由注释者从
Re 4:9
插入。但在那里，感恩是明确表达的，那些字是恰当的；此处则不那么恰当，因为他们的敬拜是默默的俯伏。"敬拜"（即神和羔羊）。照样在
Re 11:1
中，"敬拜"也是绝对地使用。
英文原文
14. said--So A, Vulgate, and Syriac read. But B and Coptic read, "(I heard) saying."
Amen--So A reads. But B reads, "the (accustomed) Amen." As in
Re 4:11,
the four and twenty elders asserted God's worthiness to receive the glory, as having created all things, so here the four living creatures ratify by their "Amen" the whole creation's ascription of the glory to Him.
four and twenty--omitted in the oldest manuscripts: Vulgate supports it.
him that liveth for ever and ever--omitted in all the manuscripts: inserted by commentators from
Re 4:9.
But there, where the thanksgiving is expressed, the words are appropriate; but here less so, as their worship is that of silent prostration. "Worshipped" (namely, God and the Lamb). So in
Re 11:1,
"worship" is used absolutely.
Re 5:1-14.
七印封严的书卷：除羔羊外无人配展开：他在蒙救赎者与全天军的赞美中拿了书卷。
1. 在……里等——希腊文作"（躺）在右手上"。他的右手张开，书卷在其上。在神这方面，他并未隐瞒书卷中所载的未来旨意：揭开它的唯一障碍记于
Re 5:3
［阿福德］。
书——更当译作"书卷"，与古书的样式以及写在背面相符。写在背面意味着充实与完全，无需再添什么
（Re 22:18）。
从上下文来看，这书卷（或书）似乎是"人类产业的产权契据"［德·伯格］，由基督赎回；其中载有他要从僭夺者手中收回、并实际取得那已为他和他选民之圣徒"买赎"回来之国度的各个步骤。然而经文并未说书卷有哪一部分被展开和宣读；只是印接连被揭开，最终可通览其全部内容作为一个完整的整体——这要等到印所象征的事件都已过去之时才能实现；届时
Eph 3:10
将得到完全的应验，羔羊也要在救赎中把神诸般的护理旨意以其万般荣美展示出来。因此，印的揭开意味着神在基督里为最终展开并诵读这书——即基督之国有形地建立之时——扫清道路的各个步骤。比较那大结局处
Re 20:12，
"另有一卷展开……就是生命册"；
Re 22:19。
除羔羊外无人配行此事，因为只有他这样一位赎了人所丧失的产业——这书就是其产权契据。这里的问题
（Re 5:2）
并不是（如一般所认为的）谁该启示教会的命运（因为任何一位受默示的先知都能作这事）；而是：谁有那价值赐给人对他所失产业的新产权？［德·伯格］。
用七印封严了——希腊文作"封住了"或"紧紧封住"。七这个数目（分为四——属世界的数目，与三——属神的数目）在《启示录》中甚多，表达完全之意。因此，七印代表赐给羔羊的一切权能；七号，借此列国被震动倾覆，羔羊之国被引进；七碗，借此兽的国被毁灭。