1
Re 7:1-17.
英文原文
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").
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2. 从日出之地——希腊文作"日出之处"。是神的荣耀最常显出的方位。
英文原文
2. from the east--Greek, "the rising of the sun." The quarter from which God's glory oftenest manifests itself.
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3. 不可伤害——即不可放开毁灭的风。
等我们印了我们神的众仆人——平行于
Mt 24:31，
"他的使者……将他的选民从四方召聚"。神的爱如此，以至在他的百姓得蒙保护之前，他不能作审判之事
（Ge 19:22）。
以色列在主再来前夕将作为一个国家重新出现；因为各支派被清楚指明（只是以约瑟代替了但；或因敌基督要从但而出，或因但要作敌基督的特殊工具［十世纪的阿雷塔斯所言］，比较
Ge 49:17; Jer 8:16; Am 8:14；
正如十二使徒中有一个犹大）。从这些支派中将有一信心的余民得蒙保守，免遭那要毁灭一切敌基督联盟
（Re 6:12-17）
的审判，并要与万国中蒙拣选的教会一同得荣耀变化——即十四万四千人（或此象征数字所代表的数目），他们要忠心抵挡敌基督的诱惑，而国民的其余部分在不信中归回巴勒斯坦，作他的愚民，终作他的牺牲品。在主审判敌基督及其军旅之前，后者要毁灭那国的三分之二，三分之一逃脱，并借圣灵借患难所行的工作归向主——这余民将成为地上以色列国的核心，从此站在千禧年万国的首位。以色列属灵的复活将成为万民的"如死里复活的生命"。正如如今个人在各处经历重生，照样那时列国将普世地经历重生，且与基督的再来相连。
Mt 24:34；
"这世代（犹太民族）要过去，直到这些事都成就"，暗示以色列不能在基督降临之前过去，正如基督自己的话不能过去（同一希腊文词），
Mt 24:35。
恰如
Zec 13:8, 9; 14:2-4, 9-21；
比较
Zec 12:2-14; 13:1, 2。
又
Eze 8:17, 18; 9:1-7，
尤其
Eze 9:4。
又比较
Eze 10:2
与Re 8:5，
那里最后的审判确实降在地上，伴有同样的伴随现象——坛的火丢在地上，包括火散在城上。又
Re 14:1，
同一十四万四千人在论教会及其仇敌的第十二至十四章末了，与父的名写在额上同在锡安。这并非说圣徒可免试炼：
Re 7:14
证明不然；但他们的试炼有别于降在世界上的毁灭性审判；他们从这些得蒙免除，正如以色列免于埃及的灾殃，尤其是最后一灾——以色列人的门上有血的印记保护。
额上——人体最显眼、最高贵的部分；其上戴"得救的盼望"的头盔。
英文原文
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.
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4. 十二是支派的数目，适用于教会：三乘四；三是神的数目，乘以四——世界延展的数目。十二乘十二暗示固定与完全，这在十四万四千中放大千倍。一千暗示世界被神圣之事完全渗透；因为它是十——世界数目——的三次方——三是神的数目。
以色列人各支派——字面作"从以色列人各支派之中"；不是每一支派十四万四千人，而是从每一支派中一万二千的总和。
儿女——希腊文作"以色列的儿子们"。
Re 3:12; 21:12
并不如阿福德所想，反对按字义的以色列；因为在得荣耀的成全中，教会仍将是"建造在使徒（十二位，以色列人）的根基上，有基督耶稣（一位以色列人）自己为房角石"的教会。外邦信徒将有耶路撒冷的名写在上面，意即他们将有分于那对应字面耶路撒冷的公民权。
英文原文
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.
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5-8. 犹大（意为赞美）居首，因为这是耶稣的支派。便雅悯最年幼，殿后；与倒数第二的约瑟相连。流便原本长子，紧跟犹大之后——让位给犹大，因犯罪失去了长子之权。除了上面给出的理由（见
Re 7:2
注释），略去但的另一个相近理由是：它最先陷入偶像崇拜
（Jud 18:1-31）；
因此以法莲之名（比较
Jud 17:1-3; Ho 4:17）
也因同样缘故被略去，以约瑟代之。况且，它早已几乎灭绝。希伯来人说［格罗提乌斯］，早先它已缩减至胡辛一族，该族在以斯拉时代之前的战争中灭绝。因此历代志上第四至八章略去它。但的少数在此归于拿弗他利——拿弗他利与但同母所生［本格尔］。以色列十二乘一万二千的受印者是变化之人性的核心［奥伯伦］，蒙拣选的外邦人加入其中——"有许多的人，没有人能数过来"
Re 7:9
（即犹太人与外邦人不加区分的教会，其中外邦人居主要成分
Lu 21:24。
"支派"一词的希腊文暗示这无法数计的群众中有信主的以色列人）。两者都在天上，却治理全地，作为其居民蒙福的执事；同时在地上，列国之世界被加于以色列的国。十二使徒站在全会众之首。天上与会下的会众虽各异，却紧密相连。
英文原文
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.
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9. 没有人——希腊文作"没有一个"。
各国——希腊文作"从各国出来"。人类按起源本是"一族"，但后来分为支派、民族和方言；因此单数在前，三个复数在后。
族——希腊文作"支派"。
民——希腊文作"众民"。作为"归给羔羊的初熟果子"的以色列十四万四千人
（Re 14:1-4），
之后有万国丰盛的收获随着——从外邦中出来的拣选，正如十四万四千人是以色列中的拣选（参
Re 7:3
的注释）。
白衣——（参
Re 6:11
的注释；
又
Re 3:5, 18；4:4）。
手中拿着棕树枝——基督在手持棕树的众人中进入耶路撒冷的预表本体。这正发生在他即将有形地显现、取得他的国度之时。棕树枝是喜乐和得胜的象征。它在住棚节使用——七月十五日——那时他们为收藏的果实向神守节感恩。其预表本体即此处所描述的蒙拣选得赎之人的完全收集。比较
Zec 14:16，
由此可见地上的住棚节将重新设立，为纪念以色列在她将于其中得蒙拯救的、漫长如旷野般的万国寄居中的蒙保守——正如起初那预表性的节期是为纪念她在字面的旷野中住棚四十年。
英文原文
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.
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10. 大声喊着——希腊文作"喊着"，三份最古老的抄本A、B、C、武加大译本、叙利亚文译本和科普特译本如此读。这是他们持续不断的、不息的职事。
救恩——字面作"这救恩"；我们救恩的一切赞美都当归给我们的神。在主进入耶路撒冷——预表——之时，照样"救恩"也是手持棕树之众人的呼喊。和散那意为"求你拯救"；取自
Ps 118:25，
在该诗篇中
（Ps 118:14, 15, 21, 26）
救恩、义人的帐幕，以及犹太人要在基督再来时全国重复的呼喊"奉主名来的是应当称颂的"，三者之间有同样的关联。
英文原文
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."
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11. 众天使，如同在
Re 5:11
中一样，依次接续这首赞美之歌。那里是"许多"天使，此处是"所有的天使"。
站立——"站着"[阿福德]。
英文原文
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].
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12. 希腊文作"这颂赞、这荣耀、这智慧、这感谢、这尊贵、这权能、这大力[这颂词是七重的，暗示其全体性和完全性]，直到世世无疆。"
英文原文
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."
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*13. 问——即对我的心思；说出那从上文可以预期会出现在约翰心中的问题。二十四位长老中的一位，代表新旧约的职事，恰当地作这改变形像之教会异象的解释者。
这些等——希腊文的次序作：这些穿白衣的是谁？
英文原文
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?"
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14. 先生——希腊文作"主"。抄本B、C、武加大译本、叙利亚文译本、科普特译本和居普良读作"我主"。抄本A省略"我"，如英文译本。
你知道——取自
Eze 37:3。
我们自己既对 divine 之事相对无知，便当仰望上方以求神所赐的知识。
来——更应按希腊文作"来"（现在分词）；暗示他们刚刚来到。
大患难——希腊文作"那大患难"；即"那患难，那大的"——就是殉道者在第五印之下所受的那患难，也就是基督所预言将临到他再来之前
（Mt 24:21，
大患难）
的同一患难，随后有与第六印相同的征兆
（Mt 24:29, 30），
比较
Da 12:1；
也包括回顾性地涵盖历代圣徒所必须经过的一切患难。因此，这第七章是六印异象
（Re 6:1-17）
的复述——为要填满其中关于当日忠信之人所受影响的那部分轮廓。在那里，他们的数目尚待填满，但在此处已经填满，他们被看见在对敌基督教之背道的审判之前从地上被取去；他们与他们的主、以及他历代的忠心见证人和门徒，一同等候他的再来和他们的前来——为要一同得荣耀并与他一同作王。同时，与他们先前的受苦形成对比，他们免去了在地上生活时的饥渴和炎热
（Re 7:16），
并由神的羔羊亲自喂养和 refresh
（Re 7:17；14:1-4, 13）；
这是他们将来身体和灵魂联合时完全福气
（Re 21:4-6；22:1-5）
的凭据。
曾用……羔羊的血……把衣裳洗白净了——
（Re 1:5；Isa 1:18；Heb 9:14；1Jo 1:7；
比较
Isa 61:10；Zec 3:3-5。）
信心将洗净之血应用于心；一次永远为称义，一生持续为成圣。
英文原文
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.
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15. 所以——因为他们如此被洗净洁白；因为非此他们绝不能进入神那圣洁的天；
Re 22:14，
"那些洗净衣裳的有福了（最古老抄本的读法），使他们可得权柄到生命树那里，并可以从门进城"；
Re 21:27；Eph 5:26, 27。
前——希腊文作"在……面前"。
Mt 5:8；1Co 13:12，
"面对面"。
宝座……殿——这些相连，因为我们只能藉着祭司的中保来亲近天上的王；因此，基督在他的宝座上同时是王也是祭司。
昼夜——即不断地；如同被公会认可为祭司的人穿上白衣，轮班在耶路撒冷的殿中保持不断的看守；比较关于歌唱者的
1Ch 9:33，
"昼夜"；
Ps 134:1。
严格地说，在天上的圣所里"没有黑夜"
（Re 22:5）。
在他的殿中——在他地上之殿的天上对应物中，因为严格地说那里"没有殿"
（Re 21:22），
"神和羔羊就是殿"充满一切，所以没有圣与俗之分；城就是殿，殿就是城。比较
Re 4:8，
"四活物昼夜不住地说：圣哉"云云。
住在他们中间——更确切地（希腊文作"scenosei ep' autous"），"要成为覆庇他们的帐幕"（比较
Re 21:3；Le 26:11，
尤其
Isa 4:5, 6; 8:14; 25:4；Eze 37:27）。
他住在他们中间当被理解为除了所表达的以外，还有次要的真理，即他是他们的隐密处。当他作为成了肉身的道住在我们中间时，他是极其卑微；那时他要在极大的荣耀中。
英文原文
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
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16.
（Isa 49:10。）
不再饥——如他们在此处所经历的。
不再渴——
（Joh 4:13。）
日头——字面作"东方酷热的日头"。也象征性地指逼迫的日头。
不……照——希腊文作"绝不……照"（落）。
炎热——如西罗科风。
英文原文
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
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17. 宝座……中——即在宝座正前方的中央位置
（Re 5:6）。
牧养——希腊文作"如牧人般牧养"。
生命水的泉源——抄本A、B、武加大译本和居普良读作（永远的）"生命的水泉"。"活"得不到古老权威抄本的支持。
英文原文
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.
以色列选民的受印。外邦选民无法数计的群众。
1. 又——抄本B和叙利亚文如此。但抄本A、C、武加大译本和科普特译本略去"又"字。
这些事以后——抄本A、B、C和科普特译本读作"这事以后"。本章的两个异象是作为插叙，排在第六印之后、第七印之前。显然，"以色列"虽可在别处指属灵的以色列，即"在地上蒙拣选的（教会）"［阿福德］，但在这里各支派的名字一一被列出，这些名字除了字面意义外不可能有其他含义。基督再来将是复兴以色列国的时候，那时外邦人的日期已经满了，犹太人终必要说："奉主名来的是应当称颂的。"主离开以来的时期，在犹太人作为一个民族的历史中是一片空白。既然《启示录》是论第二次降临的书［德·伯格］，那么在引进基督降临的事件中，自然就提到神对以色列所施复兴的恩惠。
地……海……树——将要降到这些之上的审判，是应允了第五印下殉道者的祷告。比较第五号之下的同样审判——受印的人得蒙免除
（Re 9:4）。
一切树——希腊文作"对一切树"（希腊文"epi ti dendron"）；但"在地上"希腊文作"epi tees gees"。