1
Re 16:1-21.
英文原文
Re 16:1-21.
THE SEVEN VIALS AND THE CONSEQUENT PLAGUES.
The trumpets shook the world kingdoms in a longer process; the vials destroy with a swift and sudden overthrow the kingdom of "the beast" in particular who had invested himself with the world kingdom. The Hebrews thought the Egyptian plagues to have been inflicted with but an interval of a month between them severally [BENGEL, referring to SEDER OLAM]. As Moses took ashes from an earthly common furnace, so angels, as priestly ministers in the heavenly temple, take holy fire in sacred vials or bowls, from the heavenly altar to pour down (compare
Re 8:5).
The same heavenly altar which would have kindled the sweet incense of prayer bringing down blessing upon earth, by man's sin kindles the fiery descending curse. Just as the river Nile, which ordinarily is the source of Egypt's fertility, became blood and a curse through Egypt's sin.
1. a great voice--namely, God's. These seven vials (the detailed expansion of the vintage,
Re 14:18-20)
being called "the last," must belong to the period just when the term of the beast's power has expired (whence reference is made in them all to the worshippers of the beast as the objects of the judgments), close to the end or coming of the Son of man. The first four are distinguished from the last three, just as in the case of the seven seals and the seven trumpets. The first four are more general, affecting the earth, the sea, springs, and the sun, not merely a portion of these natural bodies, as in the case of the trumpets, but the whole of them; the last three are more particular, affecting the throne of the beast, the Euphrates, and the grand consummation. Some of these particular judgments are set forth in detail in the seventeenth through twentieth chapters.
out of the temple--B and Syriac omit. But A, C, Vulgate, and ANDREAS support the words.
the vials--so Syriac and Coptic. But A, B, C, Vulgate, and ANDREAS read, "the seven vials."
upon--Greek, "into."
2
無標題
2. 去——希臘文作"走開"。
倒——天使如此在號筒系列之前將火扔在地上
（Re 8:5）。
在——科普特譯本如此讀。但抄本A、B、C、武加大譯本和敘利亞文譯本讀作"在……裡"。
惡——字面作"惡"（比較
De 28:27, 35）。
七十士譯本中用了與此處完全相同的希臘文詞——"helkos"。第六樣埃及災在此成為第一碗的原因，是因為那災是針對埃及行法術的——雅尼和佯庇——使他們不能在摩西面前站立；照樣此處的災臨到那些在拜獸中行邪術的人。他們既服從了獸的印記，也必擔當報應之神的印記。當與
Re 7:3；Eze 9:4, 6
相對比。
惡——使受苦者痛苦的。
生在人身上——第六樣埃及災的對應。
有獸印記的——因此這第一碗是在獸統治時期之後。
英文原文
2. went--Greek, "went away."
poured out--So the angel cast fire into the earth previous to the series of trumpets
(Re 8:5).
upon--so Coptic. But A, B, C, Vulgate, and Syriac read, "into."
noisome--literally, "evil" (compare
De 28:27, 35).
The very same Greek word is used in the Septuagint as here, Greek, "helkos." The reason why the sixth Egyptian plague is the first here is because it was directed against the Egyptian magicians, Jannes and Jambres, so that they could not stand before Moses; and so here the plague is sent upon those who in the beast worship had practiced sorcery. As they submitted to the mark of the beast, so they must bear the mark of the avenging God. Contrast
Re 7:3; Eze 9:4, 6.
grievous--distressing to the sufferers.
sore upon the men--antitype to the sixth Egyptian plague.
which had the mark of the beast--Therefore this first vial is subsequent to the period of the beast's rule.
3
無標題
3. 天使——B和安得烈如此讀。但A、C和武加大譯本省略。
倒在——希臘文作「進入」。
就變成……血——對應另一樁埃及的災。
死人的——腐爛的。
活物——B和安得烈如此讀。但A、C和敘利亞文譯本作「有生命的魂」（比較
Ge 1:30；7:21, 22）。
在海中——B和安得烈如此讀。但A、C和敘利亞文譯本作「（就）海中的物」。
英文原文
3. angel--So B and ANDREAS. But A, C, and Vulgate omit it.
upon--Greek, "into."
became as . . . blood--answering to another Egyptian plague.
of a dead man--putrefying.
living soul--So B and ANDREAS. But A, C, and Syriac, "soul of life" (compare
Ge 1:30; 7:21, 22).
in the sea--So B and ANDREAS. But A, C, and Syriac read, "(as respects) the things in the sea."
4
無標題
4.
（Ex 7:20.）
天使——敘利亞文譯本、科普特譯本和安得烈如此讀。但A、B、C和武加大譯本省略。
英文原文
4.
(Ex 7:20.)
angel--so Syriac, Coptic, and ANDREAS. But A, B, C, and Vulgate omit it.
5
無標題
5. 掌管眾水的天使——即管轄眾水的。
主啊——A、B、C、武加大譯本、敘利亞文譯本、科普特譯本和安得烈省略。
昔在今在——A、B、C、武加大譯本和安得烈此子句讀作「（你是昔在今在的）聖者」。主如今不再是他們將要來的那位，因為他已來了施行報應——所以
Re 1:4, 8；4:8
中三個子句的第三個在此及
Re 11:17
中被省略。
這樣審判——字面作「這些事」。「你施行了這審判」。
英文原文
5. angel of the waters--that is, presiding over the waters.
O Lord--omitted by A, B, C, Vulgate, Syriac, Coptic, and ANDREAS.
and shalt be--A, B, C, Vulgate, and ANDREAS for this clause read, "(which art and wast) holy." The Lord is now no longer He that shall come, for He is come in vengeance and therefore the third of the three clauses found in
Re 1:4, 8; 4:8
is here and in
Re 11:17
omitted.
judged thus--literally, "these things." "Thou didst inflict this judgment."
6
無標題
6.
（Re 11:18
末；
Ge 9:6；Isa 49:26.）
預告
Re 18:20, 24；
比較
Re 13:15。
因為——A、B、C和安得烈省略。
英文原文
6.
(Re 11:18, end; Ge 9:6; Isa 49:26.)
An anticipation of
Re 18:20, 24;
compare
Re 13:15.
For--A, B, C, and ANDREAS omit.
7
無標題
7. 又有……從——A、C抄本、敘利亞譯本與科普特譯本將其略去。如此當譯作：「我聽見祭壇（擬人化地）說」。在祭壇之上，聖徒的禱告獻於神前；在祭壇之下，有殉道者的靈魂呼求向神的仇敵報仇。
英文原文
7. another out of--omitted in A, C, Syriac, and Coptic. Translate then, "I heard the altar [personified] saying." On it the prayers of saints are presented before God: beneath it are the souls of the martyrs crying for vengeance on the foes of God.
8
無標題
8. 天使——科普特譯本與安得烈（ANDREAS）如此讀。但A、B、C抄本、武加大譯本與敘利亞譯本將其略去。
在——不像
Re 16:2, 3
的「在……裏」。
日頭——第四號使日頭的三分之一變黑
（Re 8:12），
此處第四碗卻使日頭灼人的烈光更加劇烈。
權柄賜給他——當譯作「賜給它」，即日頭。
人——希臘文作「那些人」，即有獸印記的人
（Re 16:2）。
英文原文
8. angel--so Coptic and ANDREAS. But A, B, C, Vulgate, and Syriac omit it.
upon--not as in
Re 16:2, 3,
"into."
sun--Whereas by the fourth trumpet the sun is darkened
(Re 8:12)
in a third part, here by the fourth vial the sun's bright scorching power is intensified.
power was given unto him--rather, "unto it," the sun.
men--Greek, "the men," namely, those who had the mark of the beast
(Re 16:2).
9
無標題
9. 人——希臘文作「那些人」。
不悔改將榮耀歸給神——
（Re 9:20）。
患難若不能融化罪人，就使他更剛硬。可比較在別人身上較好的結果，
Re 11:13; 14:7; 15:4。
英文原文
9. men--Greek, "the men."
repented not to give him glory--
(Re 9:20).
Affliction, if it does not melt, hardens the sinner. Compare the better result on others,
Re 11:13; 14:7; 15:4.
10
無標題
10. 天使——A、B、C抄本、武加大譯本與敘利亞譯本將其略去。但科普特譯本與安得烈（ANDREAS）支持。
座位——希臘文作「獸的寶座」：傲慢地仿效神的寶座而設；龍將自己的座位給了獸
（Re 13:2）。
黑暗——與埃及的黑暗之災平行，法老是敵基督的預表（參註解，見
Re 15:2, 3；
又參第五號，
Re 9:2）。
因疼痛咬自己的舌頭——希臘文作「因疼痛」，即先前諸災所引起的疼痛，因黑暗而更可怖。或者，正如「咬牙切齒」是地獄的伴隨現象之一，照樣這「咬自己的舌頭」是因他們的希望被挫、國度被傾覆而發的憤怒。他們圖謀報復卻無法實行；因此他們狂躁〔格羅提烏（GROTIUS）〕。人在身心痛苦中，會咬自己的嘴唇與舌頭。
英文原文
10. angel--omitted by A, B, C, Vulgate, and Syriac. But Coptic and ANDREAS support it.
seat--Greek, "throne of the beast": set up in arrogant mimicry of God's throne; the dragon gave his throne to the beast
(Re 13:2).
darkness--parallel to the Egyptian plague of darkness, Pharaoh being the type of Antichrist (compare Notes, see on
Re 15:2, 3;
compare the fifth trumpet,
Re 9:2).
gnawed their tongues for pain--Greek, "owing to the pain" occasioned by the previous plagues, rendered more appalling by the darkness. Or, as "gnashing of teeth" is one of the accompaniments of hell, so this "gnawing of their tongues" is through rage at the baffling of their hopes and the overthrow of their kingdom. They meditate revenge and are unable to effect it; hence their frenzy [GROTIUS]. Those in anguish, mental and bodily, bite their lips and tongues.
11
無標題
11. 瘡——這表明每一個新的災都伴隨着前一個災的持續：災是積累，不僅是相繼。
不悔改——（比較16:9）。
英文原文
11. sores--This shows that each fresh plague was accompanied with the continuance of the preceding plagues: there was an accumulation, not a mere succession, of plagues.
repented not--(Compare
Re 16:9).
12
無標題
12. 天使——如《科普特譯本》和安德烈。A、B、C抄本、《武加大譯本》和《敘利亞譯本》省略。
從日出之地的眾王——希臘文作「那些從日出之地而來的王」。提到幼發拉底河同樣出現在第六號中。幼發拉底河水的乾涸——我認為——當如巴比倫本身（它位於其上）那樣以寓意理解——17:5。幼發拉底河的水（比較賽8:7, 8）是屬靈巴比倫——即背叛的教會（羅馬是其首要——但非唯一——代表）——屬靈和屬地的權勢。巴比倫之水的乾涸表達的與十王剝光、吞吃、焚燒那淫婦是同一回事。「預備道路」一語是用於主的降臨的（賽40:3; 太3:3; 路1:76）。他將從東方來（太24:27; 結43:2，「以色列神的榮耀從東方而來」）：並非獨自一人，因他變像的以色列和萬國的選民聖徒將伴隨他——他們是「作神君王和祭司的」（1:6）。正如反基督教的十王伴隨那獸，照樣聖徒作為王伴隨萬王之王赴最後的決戰。德布爾等人將此解為猶太人——他們也被定意要在地上作祭司的國度歸於神。他們無疑在他降臨時將在肉身中作列國的祭司君王。亞伯拉罕從東方來（若賽41:2, 8, 9是指他而非居魯士）征服迦勒底諸王，是以色列勝利恢復祭司國度的預表。以色列在最後埃及災難之後的出埃及，預表屬靈巴比倫——背叛教會——被擊打之後以色列的恢復。法老傾覆後以色列升為祭司國度、主降臨西奈建立神權政體——預表反基督被全然毀滅後主更榮耀降臨時以色列國度的恢復。因此，除了變像的聖徒外，以色列次要地可能意指那些將伴隨從東方之路返回治理他古老百姓的「萬王之王」的「東方之王」。至於反對他百姓得國的水再次乾涸，比較賽10:26; 11:11, 15; 亞10:9-11。以色列這名（創32:28）意味着與神較力的王子。比較彌4:8——論國度歸回耶路撒冷。數世紀前的達勒姆將幼發拉底河的乾涸解釋為土耳其勢力——迄今佔據巴勒斯坦——的衰弱，從而為以色列的恢復預備道路。但既然巴比倫指背叛的教會而非回教，幼發拉底河的乾涸（對應居魯士通過乾涸的幼發拉底河河道進入字面的巴比倫而傾覆之）必須對應背叛教會資源的枯竭——羅馬和希臘腐敗教會迄今以其偶像崇拜和逼迫成為以色列恢復和歸正的最大障礙之一。屬地的地上的眾王（16:14）與屬天的東方之王形成對比。
英文原文
12. angel--so Coptic and ANDREAS. A, B, C, Vulgate, and Syriac omit.
kings of the east--Greek, "the kings who are from the rising of the sun." Reference to the Euphrates similarly occurs in the sixth trumpet. The drying up of the Euphrates, I think, is to be taken figuratively, as Babylon itself, which is situated on it, is undoubtedly so,
Re 17:5.
The waters of the Euphrates (compare
Isa 8:7, 8)
are spiritual Babylon's, that is, the apostate Church's (of which Rome is the chief, though not exclusive representative) spiritual and temporal powers. The drying up of the waters of Babylon expresses the same thing as the ten kings stripping, eating, and burning the whore. The phrase, "way may be prepared for," is that applied to the Lord's coming
(Isa 40:3; Mt 3:3; Lu 1:76).
He shall come from the East
(Mt 24:27; Eze 43:2,
"the glory of the God of Israel came from the way of the East"): not alone, for His elect transfigured saints of Israel and the Gentiles shall accompany Him, who are "kings and priests unto God"
(Re 1:6).
As the Antichristian ten kings accompany the beast, so the saints accompany as kings the King of kings to the last decisive conflict. DE BURGH and others take it of the Jews, who also were designed to be a kingdom of priests to God on earth. They shall, doubtless, become priest-kings in the flesh to the nations in the flesh at His coming. Abraham from the East (if
Isa 41:2, 8, 9,
refers to him, and not Cyrus) conquering the Chaldean kings is a type of Israel's victorious restoration to the priest-kingdom. Israel's exodus after the last Egyptian plagues typifies Israel's restoration after the spiritual Babylon, the apostate Church, has been smitten. Israel's promotion to the priest-kingdom after Pharaoh's downfall, and at the Lord's descent at Sinai to establish the theocracy, typifies the restored kingdom of Israel at the Lord's more glorious descent, when Antichrist shall be destroyed utterly. Thus, besides the transfigured saints, Israel secondarily may be meant by "the kings from the East" who shall accompany the "King of kings" returning "from the way of the East" to reign over His ancient people. As to the drying up again of the waters opposing His people's assuming the kingdom, compare
Isa 10:26; 11:11, 15; Zec 10:9-11.
The name Israel
(Ge 32:28)
implies a prince with God. Compare
Mic 4:8
as to the return of the kingdom to Jerusalem. DURHAM, several centuries ago, interpreted the drying up of the Euphrates to mean the wasting away of the Turkish power, which has heretofore held Palestine, and so the way being prepared for Israel's restoration. But as Babylon refers to the apostate Church, not to Mohammedanism, the drying up of the Euphrates (answering to Cyrus' overthrow of literal Babylon by marching into it through the dry channel of the Euphrates) must answer to the draining off of the apostate Church's resources, the Roman and Greek corrupt Church having been heretofore one of the greatest barriers by its idolatries and persecutions in the way of Israel's restoration and conversion. The kings of the earth who are earthly
(Re 16:14),
stand in contrast to the kings from the East who are heavenly.
13
無標題
13. 好像青蛙的污穢之靈——埃及蛙災的預表對應。污穢之靈在境內（巴勒斯坦）的出現是預言的——亞13:2——與偶像崇拜的先知相連。始於對耶穌基督道成肉身降臨的不信，人將以對那獸——一切自命為神、與神為敵的世界權勢在各時代的化身——最粗暴的偶像崇拜告終；他們既拒絕了那奉父之名而來的，便敬拜那奉自己之名而來的——其實是魔鬼的代表；正如青蛙夜間在沼澤泥潭中鳴叫，照樣這些污穢之靈在錯謬的黑暗中、在污穢情慾的泥沼中教導謊言。他們談論自由，卻不是福音的自由，而是放縱情慾的許可。有三個——也有七個——描述猶太國最後最壞狀態時——暗示對兩個神聖數字的模仿：三位一體的三，和聖靈的七（1:4）。有人注意到三隻青蛙是法國原有的徽章——法國是不信、社會主義和虛假招靈術的中心。A和B抄本讀作「有如青蛙」，而非「好像青蛙」——後者無抄本支持。從龍口中出來的污穢之靈象徵反對神和基督的驕傲不信。從獸口中出來的是世界之靈——在人類的政治中——無論是無法的民主還是專制——將人置於神之上。從假先知口中出來的是虛謊的招靈術和宗教欺騙——當淫婦被毀滅後，它將取代淫婦的位置。
龍——撒但，將自己的能力和寶座給那獸（13:2）。
假先知——與淫婦——背叛的教會（羅馬是其首要——但非唯一——代表）——有別（17:1-3, 16）；與第二個獸（13:11-15）相同——比較19:20與13:13可知；最終與第一個獸一同被投入火湖；龍稍後也是如此（20:10）。龍、獸和假先知——「不法的奧祕」——構成褻瀆的反三位一體——「敬虔的奧祕」（神在基督裏彰顯、由聖靈作見證）的贗品。龍扮演父神的角色，將自己的權威分配給其代表——那獸——正如父將自己的分配給子。因此他們一同受敬拜；比較父和子——約5:23；正如十角之獸的十角戴着冕旒（希臘文，13:1），照樣基督頭上有許多冕旒。而假先知——如聖靈一樣——不憑自己說話，而是叫眾人拜那獸，並以奇事印證他對那獸的見證——正如聖靈印證基督的神聖使命。
英文原文
13. unclean spirits like frogs--the antitype to the plague of frogs sent on Egypt. The presence of the "unclean spirit" in the land (Palestine) is foretold,
Zec 13:2,
in connection with idolatrous prophets. Beginning with infidelity as to Jesus Christ's coming in the flesh, men shall end in the grossest idolatry of the beast, the incarnation of all that is self-deifying and God-opposed in the world powers of all ages; having rejected Him that came in the Father's name, they shall worship one that comes in his own, though really the devil's representative; as frogs croak by night in marshes and quagmires, so these unclean spirits in the darkness of error teach lies amidst the mire of filthy lusts. They talk of liberty, but it is not Gospel liberty, but license for lust. There being three, as also seven, in the description of the last and worst state of the Jewish nation, implies a parody of the two divine numbers, three of the Trinity, and seven of the Holy Spirit
(Re 1:4).
Some observe that three frogs were the original arms of France, a country which has been the center of infidelity, socialism, and false spiritualism. A and B read, "as it were frogs," instead of "like frogs," which is not supported by manuscripts. The unclean spirit out of the mouth of the dragon symbolizes the proud infidelity which opposes God and Christ. That out of the beast's mouth is the spirit of the world, which in the politics of men, whether lawless democracy or despotism, sets man above God. That out of the mouth of the false prophet is lying spiritualism and religious delusion, which shall take the place of the harlot when she shall have been destroyed.
the dragon--Satan, who gives his power and throne
(Re 13:2)
to the beast.
false prophet--distinct from the harlot, the apostate Church (of which Rome is the chief, though not sole, representative),
Re 17:1-3, 16;
and identical with the second beast,
Re 13:11-15,
as appears by comparing
Re 19:20 with Re 13:13;
ultimately consigned to the lake of fire with the first beast; as is also the dragon a little later
(Re 20:10).
The dragon, the beast, and the false prophet, "the mystery of iniquity," form a blasphemous Antitrinity, the counterfeit of "the mystery of godliness" God manifests in Christ, witnessed to by the Spirit. The dragon acts the part of God the Father, assigning his authority to his representative the beast, as the Father assigns His to the Son. They are accordingly jointly worshipped; compare as to the Father and Son,
Joh 5:23;
as the ten-horned beast has its ten horns crowned with diadems (Greek,
Re 13:1),
so Christ has on His head many diadems. While the false prophet, like the Holy Ghost, speaks not of himself, but tells all men to worship the beast, and confirms his testimony to the beast by miracles, as the Holy Ghost attested similarly to Christ's divine mission.
14
無標題
14. 那三個鬼魔便叫眾王聚集在一處——比較16:16——「那處……叫作希伯來話哈米吉多頓」。這是三個污穢之靈——從龍、獸、假先知口中出來的——所策劃的全球性反基督教聯盟。眾王被奇事所欺騙（13:13-15; 帖後2:9-11）——以為是為政治利益而戰，實際上是與羔羊爭戰。
聚集爭戰——他們的目的表面上是政治和軍事的——但實際上是屬靈的——他們在無形中為撒但效力——雖然他們未必知道。比較詩2:1, 2——「外邦……爭鬧……眾臣商議，要敵擋耶和華並他的受膏者」。
全能神的大日——比較珥2:11, 31; 番1:14; 摩5:18-20。這是神藉着基督的再臨親自介入、施行審判和拯救的日子。那日子的特徵是神的全能——不再藉受造之器皿間接行事，而是神在基督裏親自掌權。
我來像賊一樣——比較3:3; 帖前5:2, 4; 彼後3:10。賊的特徵是出乎意料——他的來臨不在守望之人的計算之內。因此基督徒被勉勵「警醒」——保持屬靈的清醒——「看守衣服」——免得在不知不覺中赤身而行。
那警醒、看守衣服的……有福了——比較15節——「看哪，我來像賊。警醒的……有福了」。衣服（白衣）象徵聖徒在行為上的義——在試煉和逼迫中持守純潔。
英文原文
14. devils--Greek, "demons."
working miracles--Greek, "signs."
go forth unto--or "for," that is, to tempt them to the battle with Christ.
the kings of the earth and, &c.--A, B, Syriac, and ANDREAS omit "of the earth and," which clause is not in any manuscript. Translate, "kings of the whole habitable world," who are "of this world," in contrast to "the kings of (from) the East" (the sun-rising),
Re 16:12,
namely, the saints to whom Christ has appointed a kingdom, and who are "children of light." God, in permitting Satan's miracles, as in the case of the Egyptian magicians who were His instruments in hardening Pharaoh's heart, gives the reprobate up to judicial delusion preparatory to their destruction. As Aaron's rod was changed into a serpent, so were those of the Egyptian magicians. Aaron turned the water into blood; so did the magicians. Aaron brought up frogs; so did the magicians. With the frogs their power ceased. So this, or whatever is antitypical to it, will be the last effort of the dragon, beast, and false prophet.
battle--Greek, "war"; the final conflict for the kingship of the world described in
Re 19:17-21.
15
無標題
15. 看哪，我來像賊一樣——比較3:3; 16:15; 帖前5:2, 4; 彼後3:10。賊的特徵是不告而來——在人不防備的時候出現。基督再臨對不信的人是賊——出乎意料、令人措手不及——但對警醒的信徒是期待中的新郎。
那警醒、看守衣服的……有福了——比較16:15。白衣（himation）象徵聖徒的義行（19:8）。看守衣服——即在試煉和逼迫中保持道德和屬靈的純潔——不向世界的壓力妥協。
免得赤身而行——原文作「gymnos」——「赤裸」。赤身在聖經中象徵羞恥和定罪——比較3:18; 16:15。在東方文化中，赤身是極大的羞辱。信徒若不持守義行，在基督再臨時將被發現「赤身」——即沒有可彰顯的稱義和成聖的果子。
英文原文
15. The gathering of the world kings with the beast against the Lamb is the signal for Christ's coming; therefore He here gives the charge to be watching for His coming and clothed in the garments of justification and sanctification, so as to be accepted.
thief--
(Mt 24:43; 2Pe 3:10).
they--saints and angels.
shame--literally, "unseemliness" (Greek, "aschemosunee"): Greek,
1Co 13:5:
a different word from the Greek in
Re 3:18
(Greek, "aischunee").
16
無標題
16. 祂——更恰當的讀法是「他們（三個污穢的靈）把他們聚集在一起」。若保留《英文欽定本》的譯法，則「祂」是指神，意即神任憑他們受三個污穢之靈的迷惑；或指第六位天使
（啟 16:12）。
哈米吉多頓——希伯來文作「Har」，意即山，加上「Megiddo」，即位於加利利瑪拿西境內之地，底波拉與巴拉在神奇妙的干預之下於此擊潰迦南諸王；此即耶斯列大平原。約西亞作為巴比倫的盟友，亦在米吉多被擊敗陣亡；猶太人於神為他們出面、對抗一切列國聯盟對抗耶路撒冷之前的哀悼，被比作在米吉多為約西亞哀悼的景象。Megiddo 源自字根 gadad，「割斷」，意即屠殺。試比較
珥 3:2, 12, 14，
該處提到「約沙法谷」（希伯來文意即「神的審判」），作為神對敵擋神之仇敵施行最終報應的場景。可能某個大平原——作為米吉多谷與約沙法谷的預表之應驗——將成為此地。
英文原文
16. he--rather, "they (the three unclean spirits) gathered them together." If English Version be retained, "He" will refer to God who gives them over to the delusion of the three unclean spirits; or else the sixth angel
(Re 16:12).
Armageddon--Hebrew, "Har," a mountain, and "Megiddo" in Manasseh in Galilee, the scene of the overthrow of the Canaanite kings by God's miraculous interposition under Deborah and Barak; the same as the great plain of Esdraelon. Josiah, too, as the ally of Babylon, was defeated and slain at Megiddo; and the mourning of the Jews at the time just before God shall interpose for them against all the nations confederate against Jerusalem, is compared to the mourning for Josiah at Megiddo. Megiddo comes from a root, gadad, "cut off," and means slaughter. Compare
Joe 3:2, 12, 14,
where "the valley of Jehoshaphat" (meaning in Hebrew, "judgment of God") is mentioned as the scene of God's final vengeance on the God-opposing foe. Probably some great plain, antitypical to the valleys of Megiddo and Jehoshaphat, will be the scene.
17
無標題
17. 天使——安德烈亞（ANDREAS）如此讀。但 A、B、《武加大譯本》與《敘利亞譯本》省略此字。
倒在——安德烈亞（ANDREAS）如此讀（希臘文作「eis」）。但 A 與 B 讀作「在……上」（希臘文作「epi」）。
大——B、《武加大譯本》、《敘利亞譯本》、《科普特譯本》與安德烈亞（ANDREAS）如此讀。但 A 省略。
天上——B 與安德烈亞（ANDREAS）如此讀。但 A、《武加大譯本》、《敘利亞譯本》與《科普特譯本》省略。
成了——「成了」。這是神關乎最終成全的聲音，正如耶穌在十字架上贖罪之工完成時所發的聲音：「成了」。
英文原文
17. angel--so ANDREAS. But A, B, Vulgate, and Syriac omit it.
into--so ANDREAS (Greek, "eis"). But A and B, "upon" (Greek, "epi").
great--so B, Vulgate, Syriac, Coptic, and ANDREAS. But A omits.
of heaven--so B and ANDREAS But A, Vulgate, Syriac, and Coptic omit.
It is done--"It is come to pass." God's voice as to the final consummation, as Jesus' voice on the cross when the work of expiation was completed, "It is finished."
18
無標題
18. 聲音……雷轟……閃電——A 的次序為「閃電……聲音……雷轟」。這與七印和七雷的結尾相同；但不同之處在於：此處它們不僅是結尾，更引進了最後一碗的後果，即巴比倫的徹底毀滅，繼而反基督大軍的毀滅。
地震——地震之前常有陰沉悶熱的空氣狀態，如碗傾倒其上所造成的結果。
人——B、《武加大譯本》、《敘利亞譯本》與安德烈亞（ANDREAS）如此讀。但 A 與《科普特譯本》讀作「一個人」。
大——希臘文作「這樣的」。
英文原文
18. voice . . . thunders . . . lightnings--A has the order, "lightnings . . . voices . . . thunders." This is the same close as that of the seven seals and the seven thunders; but with the difference that they do not merely form the conclusion, but introduce the consequence, of the last vial, namely, the utter destruction of Babylon and then of the Antichristian armies.
earthquake--which is often preceded by a lurid state of air, such as would result from the vial poured upon it.
men were--so B, Vulgate, Syriac, and ANDREAS. But A and Coptic read, "A man was."
so mighty--Greek, "such."
19
無標題
19. 大城——即背道教會的首都與中心，屬靈的巴比倫（若指某一字面上的城市，則以羅馬為代表）。
啟 11:8
中的城（參該節註釋）則可能是另一個城，即敵基督（那獸，與淫婦即背道教會有別）治下的耶路撒冷。在
啟 11:13
中，耶路撒冷只有十分之一傾覆，而此處的城（巴比倫）因地震「裂為三段」（希臘文）。
列國的城——其他與屬靈巴比倫結盟的大城。
大……想起來了——希臘文作「大巴比倫被記念了」（
啟 18:5）。
正是在此刻，神最後一次呼召其子民從巴比倫出來（
啟 18:4）。
烈怒——祂忿怒沸騰溢出的爆發（希臘文作「thumou orgēs」），參
啟 14:10
的註釋。
英文原文
19. the great city--the capital and seat of the apostate Church, spiritual Babylon (of which Rome is the representative, if one literal city be meant). The city in
Re 11:8
(see on
Re 11:8),
is probably distinct, namely, Jerusalem under Antichrist (the beast, who is distinct from the harlot or apostate Church). In
Re 11:13
only a tenth of Jerusalem falls whereas here the city (Babylon) "became (Greek) into three parts" by the earthquake.
cities of the nations--other great cities in league with spiritual Babylon.
great . . . came in remembrance--Greek, "Babylon the great was remembered"
(Re 18:5).
It is now that the last call to escape from Babylon is given to God's people in her
(Re 18:4).
fierceness--the boiling over outburst of His wrath (Greek, "thumou orgees"), compare Note, see on
Re 14:10.
20
無標題
20. 顯然與
啟 6:14-17
平行，並預告性地描述了最後的審判。
山嶺——更當如希臘文譯作「找不到山嶺」。
英文原文
20. Plainly parallel to
Re 6:14-17,
and by anticipation descriptive of the last judgment.
the mountains--rather as Greek, "there were found no mountains."
21
無標題
21. 落——希臘文作「降下」。
在人身上——希臘文作「那些人」。
人就褻瀆神——不是那些被擊打而死的人，而是其餘的人。這與耶路撒冷的情况（
啟 11:13）
不同——那裏「其餘的人……懼怕……將榮耀歸給天上的神」。
是——希臘文作「為」。
英文原文
21. fell--Greek, "descends."
upon men--Greek, "the men."
and men blasphemed God--not those struck who died, but the rest. Unlike the result in the case of Jerusalem
(Re 11:13),
where "the remnant . . . affrighted . . . gave glory to the God of heaven."
was--Greek, "is."
Re 16:1-21.
七碗及隨之而來的災。
號筒以較長的過程震動世界帝國；碗以迅速而突然的傾覆毀滅那已經披戴世界國度的"獸"的國。希伯來人認為埃及的災各次之間僅隔一個月[本格爾，引用《塞德·奧蘭》]。正如摩西從地上的普通爐中取灰，照樣天使作為天上聖殿中祭司性的僕役，從天上的祭壇取聖火盛在聖潔的碗中倒下（比較
Re 8:5）。
那同一座天上祭壇——本可點燃帶來祝福的甜美禱告之香——因人的罪卻點燃了降下之火的咒詛。正如尼羅河——平常是埃及豐饒之源——因埃及的罪成為血和咒詛。
1. 大聲音——即神的聲音。這七碗（即摘葡萄
Re 14:18-20
的詳細展開）既被稱為"末後的"，必屬於獸的權勢期限剛屆滿之時（因此它們都提到拜獸的人為審判的對象），接近人子的末了或降臨。前四碗與末三碗有別——正如七印和七號的情形。前四碗較為普遍——影響地、海、泉源和日頭——不像號筒那樣只影響這些自然體的一部分，而是全部；末三碗較為特殊——影響獸的寶座、幼發拉底河以及那偉大的成全。這些特殊的審判有些在十七至二十章中詳細論述。
從殿中——抄本B和敘利亞文譯本省略。但抄本A、C、武加大譯本和安得烈支持此句。
碗——敘利亞文譯本和科普特譯本如此讀。但抄本A、B、C、武加大譯本和安得烈讀作"七碗"。
在——希臘文作"在……裡"。