1
Re 8:1-13.
英文原文
Re 8:1-13.
SEVENTH SEAL. PREPARATION FOR THE SEVEN TRUMPETS. THE FIRST FOUR AND THE CONSEQUENT PLAGUES.
1. was--Greek, "came to pass"; "began to be."
silence in heaven about . . . half an hour--The last seal having been broken open, the book of God's eternal plan of redemption is opened for the Lamb to read to the blessed ones in heaven. The half hour's silence contrasts with the previous jubilant songs of the great multitude, taken up by the angels
(Re 7:9-11).
It is the solemn introduction to the employments and enjoyments of the eternal Sabbath-rest of the people of God, commencing with the Lamb's reading the book heretofore sealed up, and which we cannot know till then. In
Re 10:4,
similarly at the eve of the sounding of the seventh trumpet, when the seven thunders uttered their voices, John is forbidden to write them. The seventh trumpet
(Re 11:15-19)
winds up God's vast plan of providence and grace in redemption, just as the seventh seal brings it to the same consummation. So also the seventh vial,
Re 16:17.
Not that the seven seals, the seven trumpets, and the seven vials, though parallel, are repetitions. They each trace the course of divine action up to the grand consummation in which they all meet, under a different aspect. Thunders, lightnings, an earthquake, and voices close the seven thunders and the seven seals alike (compare
Re 8:5, with Re 11:19).
Compare at the seventh vial, the voices, thunders, lightnings, and earthquake,
Re 16:18.
The half-hour silence is the brief pause GIVEN TO JOHN between the preceding vision and the following one, implying, on the one hand, the solemn introduction to the eternal sabbatism which is to follow the seventh seal; and, on the other, the silence which continued during the incense-accompanied prayers which usher in the first of the seven trumpets
(Re 8:3-5).
In the Jewish temple, musical instruments and singing resounded during the whole time of the offering of the sacrifices, which formed the first part of the service. But at the offering of incense, solemn silence was kept ("My soul waiteth upon God,"
Ps 62:1;
"is silent," Margin;
Ps 65:1,
Margin), the people praying secretly all the time. The half-hour stillness implies, too, the earnest adoring expectation with which the blessed spirits and the angels await the succeeding unfolding of God's judgments. A short space is implied; for even an hour is so used
(Re 17:12; 18:10, 19).
2
無標題
2. 七位天使——比較次經多比傳12:15："我是拉法耳，七位聖天使之一，他們將聖徒的禱告呈上，並出入於聖者的榮耀之前。"比較
Lu 1:19，
"我是加百列，站在神面前的"。
站著——希臘文作"站"（現在時）。
七枝號——這些號在殉道者安息——等到他們的同工也像他們一樣被殺、數目滿足——之時發出；因為受審判的是地上居民——殉道者也禱告讓審判臨到他們
（Re 6:10）。
所指的乃是一切不敬虔的人——不僅僅是其中某一部分——即基督和他聖徒國度的一切反對者和障礙，正如七號結束時
Re 11:15, 18
末所證明的。《啟示錄》越往前進越特殊化
（Re 13:1-18; 16:10; 17:18）。
藉著七號，世界帝國被傾覆，為基督的普世國度讓路。前四號相連；末三號獨有禍哉！禍哉！禍哉！
（Re 8:7-13）。
英文原文
2. the seven angels--Compare the apocryphal
Tobit 12:15,
"I am Raphael, one of the seven holy angels which present the prayers of the saints, and which go in and out before the glory of the Holy One." Compare
Lu 1:19,
"I am Gabriel, that stand in the presence of God."
stood--Greek, "stand."
seven trumpets--These come in during the time while the martyrs rest until their fellow servants also, that should be killed as they were, should be fulfilled; for it is the inhabiters of the earth on whom the judgments fall, on whom also the martyrs prayed that they should fall
(Re 6:10).
All the ungodly, and not merely some one portion of them, are meant, all the opponents and obstacles in the way of the kingdom of Christ and His saints, as is proved by
Re 11:15, 18,
end, at the close of the seven trumpets. The Revelation becomes more special only as it advances farther
(Re 13:1-18; 16:10; 17:18).
By the seven trumpets the world kingdoms are overturned to make way for Christ's universal kingdom. The first four are connected together; and the last three, which alone have Woe, woe, woe
(Re 8:7-13).
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無標題
3. 另有一位天使——不是基督，如許多人所想；因為在《啟示錄》中，他總是以他的固有稱號之一被稱呼；雖然他確實是唯一真正的大祭司，立約的使者，站在金香壇前，在那裏作中保獻上他百姓的禱告——藉他功德的香使之在神面前蒙悅納。此處天使僅僅作為服役的靈
（Heb 1:4），
正如二十四位長老拿著盛滿了香——即眾聖徒的禱告——的金爐
（Re 5:8），
呈獻在羔羊面前。他們以何種方式在香壇上使聖徒的禱告加上香氣並獻上，我們不得而知，但我們確知他們不是我們當向之祈禱的對象。若我們向王進貢，王的使者不能將唯獨屬於王的歸為己有。
賜給他——天使並不預備香；這是由基督賜給他的——基督的順服和受死是那香，使聖徒的禱告在神面前蒙悅納。不是聖徒將香賜給天使；他們的禱告也不等同於香；更不是向天使獻上禱告。基督是唯一的中保——藉著他並向著他，禱告才得獻上。
一同獻上——應照希臘文譯作「賜給眾禱告」——使之有效，成為神所悅納的馨香之氣。唯獨基督的功德能如此為我們的禱告加香，雖然天使的職事被用以將這香繫於禱告之上。聖徒在地上禱告與天使在天上加香是同時進行的。
眾聖徒——包括在天上安息的聖徒和在地上爭戰的聖徒的禱告。殉道者的呼聲居首，並引發隨後的審判。
金壇——地上香壇的真體。
英文原文
3. another angel--not Christ, as many think; for He, in Revelation, is always designated by one of His proper titles; though, doubtless, He is the only true High Priest, the Angel of the Covenant, standing before the golden altar of incense, and there, as Mediator, offering up His people's prayers, rendered acceptable before God through the incense of His merit. Here the angel acts merely as a ministering spirit
(Heb 1:4),
just as the twenty-four elders have vials full of odors, or incense, which are the prayers of saints
(Re 5:8),
and which they present before the Lamb. How precisely their ministry, in perfuming the prayers of the saints and offering them on the altar of incense, is exercised, we know not, but we do know they are not to be prayed TO. If we send an offering of tribute to the king, the king's messenger is not allowed to appropriate what is due to the king alone.
there was given unto him--The angel does not provide the incense; it is given to him by Christ, whose meritorious obedience and death are the incense, rendering the saints' prayers well pleasing to God. It is not the saints who give the angel the incense; nor are their prayers identified with the incense; nor do they offer their prayers to him. Christ alone is the Mediator through whom, and to whom, prayer is to be offered.
offer it with the prayers--rather as Greek, "give it TO the prayers," so rendering them efficacious as a sweet-smelling savor to God. Christ's merits alone can thus incense our prayers, though the angelic ministry be employed to attach this incense to the prayers. The saints' praying on earth, and the angel's incensing in heaven, are simultaneous.
all saints--The prayers both of the saints in the heavenly rest, and of those militant on earth. The martyrs' cry is the foremost, and brings down the ensuing judgments.
golden altar--antitype to the earthly.
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無標題
4. 煙……與眾聖徒的祈禱一同升到神面前*——更當譯作：「那為（或「賜給」：『賜』由
Re 8:3
推斷而來）眾聖徒祈禱之香的煙，從天使手中升到神面前」。天使只是燒那由大祭司基督賜給他的香，使香的煙與上升的眾聖徒祈禱交融。聖徒自己是祭司；天使在這祭司事奉中不過是他們的同作僕人的
（Re 19:10）。
英文原文
4. the smoke . . . which came with the prayers . . . ascended up--rather, "the smoke of the incense FOR (or 'given TO': 'given' being understood from
Re 8:3)
the prayers of the saints ascended up, out of the angel's hand, in the presence of Gods" The angel merely burns the incense given him by Christ the High Priest, so that its smoke blends with the ascending prayers of the saints. The saints themselves are priests; and the angels in this priestly ministration are but their fellow servants
(Re 19:10).
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無標題
5. 倒在地上——即「到」地上：從祭壇倒在地上的紅炭，象徵神即將降在教會仇敵身上的烈火審判——作為對剛剛升到神面前的、加香過的聖徒禱告和殉道者禱告的回應。聖徒的禱告有何等奇妙的能力！
有——「發生」或「隨之而來」。
聲音、雷轟、閃電——B將「聲音」置於「雷轟」之後。A將其置於「閃電」之後。
英文原文
5. cast it into the earth--that is, unto the earth: the hot coals off the altar cast on the earth, symbolize God's fiery judgments about to descend on the Church's foes in answer to the saints' incense-perfumed prayers which have just ascended before God, and those of the martyrs. How marvellous the power of the saints' prayers!
there were--"there took place," or "ensued."
voices, and thunderings, and lightnings--B places the "voices" after "thunderings." A places it after "lightnings."
6
無標題
6. 預備——吹號。
英文原文
6. sound--blow the trumpets.
7
無標題
7. 前四枝號的共同特徵是：其下的審判影響的是自然之物——生活的必需品，即地、樹木、青草、海、江河、泉源，以及日、月、星辰的光。後三枝即災禍之號
（Re 8:13），
則以痛苦、死亡與陰間來影響人的生命。這些話語顯然取材自埃及的災禍，十災中有五六災正好對應：雹與火
（Ex 9:24）、 水變為血
（Ex 7:19）、 黑暗
（Ex 10:21）、 蝗蟲
（Ex 10:12），
也許還有死亡
（Re 9:18）。
前四號之災以同類的報應為特徵：那些曾被濫用的元素，如今刑罰那濫用之人。
攙着——A、B抄本與武加大譯本的希臘文讀作「……在血中」。第二碗與第三碗也是如此
（Re 16:3, 4）。
在地上——希臘文作「向地」。A、B抄本、武加大譯本與敘利亞譯本加添：「地的三分之一被燒了」。在第三號之下，三分之一的江河受影響；在第六號之下，三分之一的人被殺。在
Zec 13:8, 9
中出現這三分的劃分，但比例相反：兩分被剪除，僅三分之一存留。此處則相反，三分之二得免，三分之一受擊。火是主要的元素。
一切的青草——不再只是三分之一，而是全部被燒了。
英文原文
7. The common feature of the first four trumpets is, the judgments under them affect natural objects, the accessories of life, the earth, trees, grass, the sea, rivers, fountains, the light of the sun, moon, and stars. The last three, the woe-trumpets
(Re 8:13),
affect men's life with pain, death, and hell. The language is evidently drawn from the plagues of Egypt, five or six out of the ten exactly corresponding: the hail, the fire
(Ex 9:24),
the WATER turned to blood
(Ex 7:19),
the darkness
(Ex 10:21),
the locusts
(Ex 10:12),
and perhaps the death
(Re 9:18).
Judicial retribution in kind characterizes the inflictions of the first four, those elements which had been abused punishing their abusers.
mingled with--A, B, and Vulgate read, Greek, ". . . IN blood." So in the case of the second and third vials
(Re 16:3, 4).
upon the earth--Greek, "unto the earth." A, B, Vulgate, and Syriac add, "And the third of the earth was burnt up." So under the third trumpet, the third of the rivers is affected: also, under the sixth trumpet, the third part of men are killed. In
Zec 13:8, 9
this tripartite division appears, but the proportions reversed, two parts killed, only a third preserved. Here, vice versa, two-thirds escape, one-third is smitten. The fire was the predominant element.
all green grass--no longer a third, but all is burnt up.
8
無標題
8. 好像——並非真的是一座山：如山一般燃燒的物體。這顯然暗指
Jer 51:25; Am 7:4。
海的三分之一變成血——在平行的第二碗之下，全海（不僅是三分之一）都變成血。耶利哥是敵基督巴比倫的預表，耶利哥傾覆之後，以色列在約書亞（即耶穌一名）率領下勝利地取得迦南——即基督與祂百姓國度的預表——這事也許暗指在七枝號之中，因七號以基督一切仇敵的傾覆與祂國度的建立為終結。在第七日，第七次，當七個祭司吹響七支羊角號時，百姓呼喊，城牆就塌陷：隨後便是仇敵的流血。如山的火物不會自然地使水變為血；船隻的三分之一也不會因此被毀。
英文原文
8. as it were--not literally a mountain: a mountain-like burning mass. There is a plain allusion to
Jer 51:25; Am 7:4.
third part of the sea became blood--In the parallel second vial, the whole sea (not merely a third) becomes blood. The overthrow of Jericho, the type of the Antichristian Babylon, after which Israel, under Joshua (the same name as Jesus), victoriously took possession of Canaan, the type of Christ's and His people's kingdom, is perhaps alluded to in the SEVEN trumpets, which end in the overthrow of all Christ's foes, and the setting up of His kingdom. On the seventh day, at the seventh time, when the seven priests blew the seven ram's horn trumpets, the people shouted, and the walls fell flat: and then ensued the blood-shedding of the foe. A mountain-like fiery mass would not naturally change water into blood; nor would the third part of ships be thereby destroyed.
9
無標題
9. 象徵式解經者將此處的船隻解作教會。因為此處船的希臘文不是常用之詞，而是福音書中用於基督在其中施教的使徒船隻的詞；而最早的教會呈倒置船形；且希臘文的毀壞了一詞也用於異端的敗壞
（1Ti 6:5）。
英文原文
9. The symbolical interpreters take the ships here to be churches. For the Greek here for ships is not the common one, but that used in the Gospels of the apostolic vessel in which Christ taught: and the first churches were in the shape of an inverted ship: and the Greek for destroyed is also used of heretical corruptings
(1Ti 6:5).
10
無標題
10. 火把——一把火炬。
英文原文
10. a lamp--a torch.
11
無標題
11. 象徵式解經者將從天墜落的星解釋為一位主要傳道人（依布林格、本格爾等人的看法是亞流；若事件——如更可能的那樣——仍屬將來，則是某位未來的假教師）從他在教會中的高位上墜落，不但沒有以天上的光照如同星般照耀，反而成為被地上之火點燃、冒着煙悶燒的火炬。而「茵陳」雖然在某些情況下有藥用，若當作普通水使用，不僅味道難受，而且足以致命：所以「異端的茵陳將聖經甘甜的西羅亞變為致命的瑪拉」[華茲華斯]。與苦水瑪拉變甜的相反轉變比較——出15:23。阿福德從物質觀點舉例說明：水轉化為烈酒或燒酒，這在末日甚至可能毀滅多達三分之一的不敬虔之人。
英文原文
11. The symbolizers interpret the star fallen from heaven as a chief minister (ARIUS, according to BULLINGER, BENGEL, and others; or some future false teacher, if, as is more likely, the event be still future) falling from his high place in the Church, and instead of shining with heavenly light as a star, becoming a torch lit with earthly fire and smouldering with smoke. And "wormwood," though medicinal in some cases, if used as ordinary water would not only be disagreeable to the taste, but also fatal to life: so "heretical wormwood changes the sweet Siloas of Scripture into deadly Marahs" [WORDSWORTH]. Contrast the converse change of bitter Marah water into sweet,
Ex 15:23.
ALFORD gives as an illustration in a physical point of view, the conversion of water into firewater or ardent spirits, which may yet go on to destroy even as many as a third of the ungodly in the latter days.
12
無標題
12. 三分之一——不像第六印那樣是全部變暗（6:12, 13）。因此這部分的變暗位於第五印下殉道者的禱告與第六印下——基督降臨前夕——臨到不敬虔者的最後壓倒性審判之間。
夜晚也是這樣——撤去了明亮東方月亮和星晨通常提供的光的三分之一。
英文原文
12. third part--not a total obscuration as in the sixth seal
(Re 6:12, 13).
This partial obscuration, therefore, comes between the prayers of the martyrs under the fifth seal, and the last overwhelming judgments on the ungodly under the sixth seal, at the eve of Christ's coming.
the night likewise--withdrew a third part of the light which the bright Eastern moon and stars ordinarily afford.
13
無標題
13. 一位天使——A、B抄本、《武加大譯本》、《敘利亞譯本》和《科普特譯本》以「一隻鷹」代替「天使」（最古抄本無一支持「天使」）：審判從高處致命降下的象徵；鳥中之王撲向獵物。比較這第四號和飛翔的鷹與第四印——由第四個像飛鷹的活物所引入——4:7; 6:7, 8：第四位福音書作者所呈現的耶穌的面貌。約翰在基路伯中（按原始解釋）被比作飛鷹：基督的神聖威嚴在約翰福音中以這比喻呈現，他審判的訪問在約翰啟示錄中。比較另一位天使——或使者——帶着「永遠的福音」，14:6。
空中——希臘文作「半空中」——即太陽到達子午線的天空部分：鷹在如此位置對所有人都是顯眼的目標。
住在地上的——不敬虔的人——「世人」，其「份在今生」——殉道者曾求神為他們的血伸冤（6:10）的對象。不是說他們尋求個人報復，而是他們的熱心是為神的榮耀——對抗神和他教會的仇敵。
另外——希臘文作「其餘的聲音」。
英文原文
13. an angel--A, B, Vulgate, Syriac, and Coptic read for "angel," which is supported by none of the oldest manuscripts, "an eagle": the symbol of judgment descending fatally from on high; the king of birds pouncing on the prey. Compare this fourth trumpet and the flying eagle with the fourth seal introduced by the fourth living creature, "like a flying eagle,"
Re 4:7; 6:7, 8:
the aspect of Jesus as presented by the fourth Evangelist. John is compared in the cherubim (according to the primitive interpretation) to a flying eagle: Christ's divine majesty in this similitude is set forth in the Gospel according to John, His judicial visitations in the Revelation of John. Contrast "another angel," or messenger, with "the everlasting Gospel,"
Re 14:6.
through the midst of heaven--Greek, "in the mid-heaven," that is, in the part of the sky where the sun reaches the meridian: in such a position as that the eagle is an object conspicuous to all.
the inhabiters of the earth--the ungodly, the "men of the world," whose "portion is in this life," upon whom the martyrs had prayed that their blood might be avenged
(Re 6:10).
Not that they sought personal revenge, but their zeal was for the honor of God against the foes of God and His Church.
the other--Greek, "the remaining voices."
Re 8:1-13.
第七印。為七號作準備。前四號及隨之而來的災。
1. 有——希臘文作"發生"；"開始有了"。
天上寂靜約有……二刻——最後一印既已打開，神關乎救贖之永恆計畫的書卷便展開，讓羔羊向天上的蒙福者宣讀。那二刻的寂靜與先前許多人的大聲歡歌——被天使們接續——形成對比
（Re 7:9-11）。
這是引進神百姓永恆安息日之安息的職事和享受的莊嚴序曲，從羔羊宣讀那從前封閉的書卷開始——我們直到那時才能知道。在
Re 10:4，
同樣地在第七號即將吹響、七雷發聲之時，約翰被禁止寫下來。第七號
（Re 11:15-19）
總結了神在救贖中那廣大的護理和恩典計畫，正如第七印將之帶到同樣的成全。第七碗也是如此
Re 16:17。
並非七印、七號和七碗雖然平行卻是重複。它們各自從不同的角度追溯神的作為直到那它們全都匯聚的偉大成全。雷轟、閃電、地震和聲音同樣地結束了七雷和七印（比較
Re 8:5，
與Re 11:19）。
比較第七碗的聲音、雷轟、閃電和地震
Re 16:18。
二刻的寂靜是賜給約翰的短暫停頓——在前一異象和後一異象之間——一方面暗示第七印之後所要隨之而來的永恆安息日式安息的莊嚴引進；另一方面暗示伴隨香的眾聖徒禱告期間所持續的寂靜——這禱告引進了七號中的第一號
（Re 8:3-5）。
在猶太聖殿中，獻祭的全部時間——構成禮拜的第一部分——都有樂器和歌唱響徹。但在獻香之時，則保持莊嚴的寂靜（"我的心默默無聲專等候神"，
Ps 62:1；
"靜默"，旁註；
Ps 65:1，
旁註），百姓全程暗中禱告。二刻的靜默也暗示蒙福的靈和天使們以敬虔期盼之心等候神審判接下來的展開。暗示的是短暫的時間；因為甚至一個時辰也是這樣用的
（Re 17:12; 18:10, 19）。