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주석[JFB] — 요한계시록 11장 · 두 증인

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JFB 주석 · 섹션 19개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. and the angel stood —omitted in A, Vulgate, and Coptic. Supported by B and Syriac. If it be omitted, the "reed" will, in construction, agree with "saying." So WORDSWORTH takes it. The reed, the canon of Scripture, the measuring reed of the Church, our rule of faith, speaks. So in :- the altar is personified as speaking (compare Note, see on Revelation 11:1 ). The Spirit speaks in the canon of Scripture (the word canon is derived from Hebrew, " kaneh, " "a reed," the word here used; and John it was who completed the canon). So VICTORINUS, AQUINAS, and VITRINGA. "Like a rod," namely, straight: like a rod of iron ( Revelation 11:1- : ), unbending, destroying all error, and that "cannot be broken." Revelation 2:27 ; Hebrews 1:8 , Greek, "a rod of straightness," English Version, "a scepter of righteousness"; this is added to guard against it being thought that the reed was one "shaken by the wind" In the abrupt style of the Apocalypse, "saying" is possibly indefinite, put for " one said. " Still WORDSWORTH'S view agrees best with Greek. So the ancient commentator, ANDREAS OF CÆSAREA, in the end of the fifth century (compare Notes, see on Hebrews 1:8- : ). the temple — Greek, " naon " (as distinguished from the Greek, " hieron, " or temple in general), the Holy Place, " the sanctuary. " the altar —of incense; for it alone was in "the sanctuary." ( Greek, " naos "). The measurement of the Holy place seems to me to stand parallel to the sealing of the elect of Israel under the sixth seal. God's elect are symbolized by the sanctuary at Jerusalem ( 1 Corinthians 3:16 ; 1 Corinthians 3:17 , where the same Greek word, " naos, " occurs for "temple," as here). Literal Israel in Jerusalem, and with the temple restored ( Ezekiel 40:3 ; Ezekiel 40:5 , where also the temple is measured with the measuring reed, the forty-first, forty-second, forty-third, and forty-fourth chapters), shall stand at the head of the elect Church. The measuring implies at once the exactness of the proportions of the temple to be restored, and the definite completeness (not one being wanting) of the numbers of the Israelite and of the Gentile elections. The literal temple at Jerusalem shall be the typical forerunner of the heavenly Jerusalem, in which there shall be all temple, and no portion exclusively set apart as temple. John's accurately drawing the distinction in subsequent chapters between God's servants and those who bear the mark of the beast, is the way whereby he fulfils the direction here given him to measure the temple. The fact that the temple is distinguished from them that worship therein, favors the view that the spiritual temple, the Jewish and Christian Church, is not exclusively meant, but that the literal temple must also be meant. It shall be rebuilt on the return of the Jews to their land. Antichrist shall there put forward his blasphemous claims. The sealed elect of Israel, the head of the elect Church, alone shall refuse his claims. These shall constitute the true sanctuary which is here measured, that is, accurately marked and kept by God, whereas the rest shall yield to his pretensions. WORDSWORTH objects that, in the twenty-five passages of the Acts, wherein the Jewish temple is mentioned, it is called hieron, not naos, and so in the apostolic Epistles; but this is simply because no occasion for mentioning the literal Holy Place ( Greek, " naos ") occurs in Acts and the Epistles; indeed, in Acts 7:48 , though not directly, there does occur the term, naos, indirectly referring to the Jerusalem temple Holy Place. In addressing Gentile Christians, to whom the literal Jerusalem temple was not familiar, it was to be expected the term, naos, should not be found in the literal, but in the spiritual sense. In Acts 7:48- : naos is used in a local sense; compare also Revelation 14:15 ; Revelation 14:17 ; Revelation 15:5 ; Revelation 15:8 . return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-11-1

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**갈대** — "갈대"라는 단어(그리스어 "카네")는 히브리어 "카네"에서 유래하여 "캐논(canon)"이라는 단어의 어원이다. 이 갈대는 교회의 기준 척도인 성경 정경을 상징한다. 성령이 성경 정경 안에서 말씀하신다. 워즈워스에 따르면 "막대기 같이"는 곧 곧고, 철 막대기처럼 굽지 않으며, 모든 오류를 파괴하고 부러지지 않는다는 뜻이다.

**성전** — 그리스어 "나오스"로 성전 전체(그리스어 "히에론")가 아니라 지성소, 곧 성소다. 성전 측량은 여섯째 봉인 아래서 이스라엘 선택받은 자들에게 인을 치는 것과 병행하는 것으로 보인다. 하나님의 선택받은 자들은 예루살렘의 성소에 의해 상징된다(고린도전서 3장 16~17절). 예루살렘의 문자적 이스라엘은 성전이 회복되어 선택된 교회의 머리에 설 것이다. 측량은 회복될 성전의 비례의 정확성과 이스라엘 및 이방 선택의 수의 확정적 완전함(하나도 빠지지 않음)을 동시에 의미한다.

**제단** — 분향 제단. 성전, 곧 성소에 있는 것은 그것뿐이었다.

원주석

2절 카드 ↗

2. But — Greek, "And." the court . . . without —all outside the Holy Place ( :- ). leave out —of thy measurement, literally, "cast out"; reckon as unhallowed. it —emphatic. It is not to be measured; whereas the Holy Place is. given —by God's appointment. unto the Gentiles —In the wider sense, there are meant here "the times of the Gentiles," wherein Jerusalem is " trodden down of the Gentiles," as the parallel, :- , proves; for the same word is used here [ Greek, " patein "], "tread under foot." Compare also Psalms 79:1 ; Isaiah 63:18 . forty . . . two months — ( Revelation 13:5 ). The same period as Daniel's "time, times, and half" ( Revelation 13:5- : ); and Revelation 11:3 ; Revelation 12:6 , the woman a fugitive in the wilderness "a thousand two hundred and threescore days." In the wider sense, we may either adopt the year-day theory of 1260 years (on which, and the papal rule of 1260 years, see on Revelation 12:6- : ; Revelation 12:6- : ; Revelation 12:6- : ), or rather, regard the 2300 days ( Daniel 8:14 ), 1335 days ( Daniel 12:11 ; Daniel 12:12 ). 1290 days, and 1260 days, as symbolical of the long period of the Gentile times, whether dating from the subversion of the Jewish theocracy at the Babylonian captivity (the kingdom having been never since restored to Israel), or from the last destruction of Jerusalem under Titus, and extending to the restoration of the theocracy at the coming of Him "whose right it is"; the different epochs marked by the 2300, 1335, 1290, and 1260 days, will not be fully cleared up till the grand consummation; but, meanwhile, our duty and privilege urge us to investigate them. Some one of the epochs assigned by many may be right but as yet it is uncertain. The times of the Gentile monarchies during Israel's seven times punishment, will probably, in the narrower sense ( Daniel 12:12- : ), be succeeded by the much more restricted times of the personal Antichrist's tyranny in the Holy Land. The long years of papal misrule may be followed by the short time of the man of sin who shall concentrate in himself all the apostasy, persecution, and evil of the various forerunning Antichrists, Antiochus, Mohammed, Popery, just before Christ's advent. His time shall be THE RECAPITULATION and open consummation of the "mystery of iniquity" so long leavening the world. Witnessing churches may be followed by witnessing individuals, the former occupying the longer, the latter, the shorter period. The three and a half (1260 days being three and a half years of three hundred sixty days each, during which the two witnesses prophesy in sackcloth) is the sacred number seven halved, implying the Antichristian world-power's time is broken at best; it answers to the three and a half years' period in which Christ witnessed for the truth, and the Jews, His own people, disowned Him, and the God-opposed world power crucified Him (compare Note, see on Daniel 12:12- : ). The three and a half, in a word, marks the time in which the earthly rules over the heavenly kingdom. It was the duration of Antiochus' treading down of the temple and persecution of faithful Israelites. The resurrection of the witnesses after three and a half days, answers to Christ's resurrection after three days. The world power's times never reach the sacred fulness of seven times three hundred sixty, that is, 2520, though they approach to it in 2300 ( Daniel 12:12- : ). The forty-two months answer to Israel's forty-two sojournings ( Numbers 33:1-50 ) in the wilderness, as contrasted with the sabbatic rest in Canaan: reminding the Church that here, in the world wilderness, she cannot look for her sabbatic rest. Also, three and a half years was the period of the heaven being shut up, and of consequent famine, in Elias' time. Thus, three and a half represented to the Church the idea of toil, pilgrimage, and persecution. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-11-2

Source

**바깥 뜰** — 지성소 밖의 모든 것. **측량하지 말고 내버려 두라** — 거룩하지 않은 것으로 여겨 측량하지 말라. **이방 사람들에게 주어져서** — 넓은 의미에서는 예루살렘이 "이방 사람들에게 밟히는" "이방 사람들의 때"를 의미한다(누가복음 21장 24절과 병행). 시편 79편 1절; 이사야 63장 18절 참고.

**마흔두 달** — 계시록 13장 5절 참고. 다니엘의 "한 때, 두 때, 반 때"(다니엘 12장 7절)와 동일한 기간이며, 계시록 11장 3절과 12장 6절에서 여자가 광야에서 도망하는 "천이백육십 일"도 같다. 넓은 의미에서 1,260년의 연-일 이론을 적용하거나, 아니면 2,300일, 1,335일, 1,290일, 1,260일을 바빌론 포로(유대 신정체제가 전복된 시점)로부터 그분의 통치권이 회복될 때까지의 이방 시대를 상징하는 것으로 볼 수 있다. 세 반(1,260일이 각 360일의 3.5년)은 성스러운 수 7이 반으로 나뉜 것으로, 반그리스도적 세계 권력의 시간이 기껏해야 분절되어 있음을 암시한다. 그것은 그리스도께서 진리를 위해 증언하셨던 3.5년 기간에 대응한다.

원주석

3절 카드 ↗

3. I will give power —There is no "power" in the Greek, so that "give" must mean "give commission, " or some such word. my two witnesses — Greek, " the two witnesses of me." The article implies that the two were well known at least to John. prophesy —preach under the inspiration of the Spirit, denouncing judgments against the apostate. They are described by symbol as "the two olive trees" and "the two candlesticks," or lamp-stands, "standing before the God of the earth." The reference is to Zechariah 4:3 ; Zechariah 4:12 , where two individuals are meant, Joshua and Zerubbabel, who ministered to the Jewish Church, just as the two olive trees emptied the oil out of themselves into the bowl of the candlestick. So in the final apostasy God will raise up two inspired witnesses to minister encouragement to the afflicted, though sealed, remnant. As two candlesticks are mentioned in Zechariah 4:12- : , but only one in Zechariah 4:12- : , I think the twofold Church, Jewish and Gentile, may be meant by the two candlesticks represented by the two witnesses: just as in Revelation 7:1-8 there are described first the sealed of Israel, then those of all nations. But see on Revelation 11:1 . The actions of the two witnesses are just those of Moses when witnessing for God against Pharaoh (the type of Antichrist, the last and greatest foe of Israel), turning the waters into blood, and smiting with plagues; and of Elijah (the witness for God in an almost universal apostasy of Israel, a remnant of seven thousand, however, being left, as the 144,000 sealed, Revelation 11:1- : ) causing fire by his word to devour the enemy, and shutting heaven, so that it rained not for three years and six months, the very time (1260 days) during which the two witnesses prophesy. Moreover, the words "witness" and "prophesy" are usually applied to individuals, not to abstractions (compare Psalms 52:8 ). DE BURGH thinks Elijah and Moses will again appear, as Malachi 4:5 ; Malachi 4:6 seems to imply (compare Matthew 17:11 ; Acts 3:21 ). Moses and Elijah appeared with Christ at the Transfiguration, which foreshadowed His coming millennial kingdom. As to Moses, compare Deuteronomy 34:5 ; Deuteronomy 34:6 ; Judges 1:9 . Elias' genius and mode of procedure bears the same relation to the "second" coming of Christ, that John the Baptist's did to the first coming [BENGEL]. Many of the early Church thought the two witnesses to be Enoch and Elijah. This would avoid the difficulty of the dying a second time, for these have never yet died; but, perhaps, shall be the witnesses slain. Still, the turning the water to blood, and the plagues ( Revelation 11:6 ), apply best to " Moses (compare Revelation 11:6- : , the song of Moses "). The transfiguration glory of Moses and Elias was not their permanent resurrection-state, which shall not be till Christ shall come to glorify His saints, for He has precedence before all in rising. An objection to this interpretation is that those blessed departed servants of God would have to submit to death ( Revelation 11:7 ; Revelation 11:8 ), and this in Moses' case a second time, which Revelation 11:8- : denies. See on Revelation 11:8- : , on the two witnesses as answering to "the two olive trees." The two olive trees are channels of the oil feeding the Church, and symbols of peace. The Holy Spirit is the oil in them. Christ's witnesses, in remarkable times of the Church's history, have generally appeared in pairs: as Moses and Aaron, the inspired civil and religious authorities; Caleb and Joshua; Ezekiel the priest and Daniel the prophet; Zerubbabel and Joshua. in sackcloth —the garment of prophets, especially when calling people to mortification of their sins, and to repentance. Their very exterior aspect accorded with their teachings: so Elijah, and John who came in His spirit and power. The sackcloth of the witnesses is a catch word linking this episode under the sixth trumpet, with the sun black as sackcloth (in righteous retribution on the apostates who rejected God's witnesses) under the sixth seal ( Revelation 11:8- : ). return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-11-3

Source

**내 두 증인** — 그리스어로 "나의 두 증인." 관사는 두 사람이 적어도 요한에게는 잘 알려진 자들임을 암시한다. 그들은 "두 감람나무"와 "두 등잔대"로 상징적으로 묘사된다(스가랴 4장 3절 참고). 거기서 여호수아와 스룹바벨이 의미하는 것처럼 최후의 배도 시대에 하나님께서 두 영감받은 증인을 세워 인 받은 남은 자들에게 사역하실 것이다.

두 증인의 행적은 정확히 이집트에 대적하여 하나님을 위해 증언하던 모세(반그리스도의 전형인 바로)의 행적, 곧 물을 피로 바꾸고 재앙으로 치는 것과, 이스라엘에 거의 보편적인 배도가 있던 시대에 하나님을 위한 증인이었던 엘리야의 행적, 곧 원수들을 불로 삼키게 하고 하늘을 닫아 두 증인이 예언하는 기간(1,260일)과 정확히 같은 3.5년 동안 비가 오지 않게 한 것이다.

**굵은 베를 입고** — 선지자들의 의복, 특히 백성들을 죄에 대한 애통과 회개로 부를 때 입는 것이다. 이들의 외관 자체가 그들의 가르침과 일치한다.

원주석

4절 카드 ↗

4. standing before the God of the earth —A, B, C, Vulgate, Syriac, Coptic, and ANDREAS read "Lord" for "God": so :- . Ministering to ( Luke 1:19 ), and as in the sight of Him, who, though now so widely disowned on "earth," is its rightful King, and shall at last be openly recognized as such ( Revelation 11:15 ). The phrase alludes to Zechariah 4:10 ; Zechariah 4:14 , "the two anointed ones that stand by the Lord of the whole earth." The article "the" marks this allusion. They are "the two candlesticks," not that they are the Church, the one candlestick, but as its representative light-bearers ( Greek, " phosteres, " Zechariah 4:14- : ), and ministering for its encouragement in a time of apostasy. WORDSWORTH'S view is worth consideration, whether it may not constitute a secondary sense: the two witnesses, the olive trees, are THE TWO TESTAMENTS ministering their testimony to the Church of the old dispensation, as well as to that of the new, which explains the two witnesses being called also the two candlesticks (the Old and New Testament churches; the candlestick in Zechariah 4:14- : is but one as there was then but one Testament, and one Church, the Jewish). The Church in both dispensations has no light in herself, but derives it from the Spirit through the witness of the twofold word, the two olive trees: compare Note, see on Revelation 11:1 , which is connected with this, the reed, the Scripture canon, being the measure of the Church: so PRIMASIUS [X, p. 314]: the two witnesses preach in sackcloth, marking the ignominious treatment which the word, like Christ Himself, receives from the world. So the twenty-four elders represent the ministers of the two dispensations by the double twelve. But Revelation 11:1- : proves that primarily the two Testaments cannot be meant; for these shall never be "killed," and never "shall have finished their testimony" till the world is finished. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-11-4

Source

**땅의 주님 앞에 서 있는** — A, B, C와 가장 오래된 역본들과 안드레아스는 "하나님" 대신 "주님"으로 읽는다(스가랴 4장 14절 참고). 그들은 온 땅의 주께 봉사하며 그분 앞에 선다. 그분은 지금 땅에서 널리 부인되고 있으나 그분의 합법적인 왕이시며 마침내 공개적으로 그렇게 인정받으실 것이다(계시록 11장 15절).

**두 감람나무와 두 등잔대** — 그들은 교회 자체가 하나의 등잔대이듯 그 대표적 빛 담지자들이다. 워즈워스는 두 증인, 두 감람나무가 두 성약의 두 성경임을 이차적 의미로 볼 수 있다고 제안한다.

원주석

5절 카드 ↗

5. will hurt — Greek, "wishes," or "desires to hurt them." fire . . . devoureth —(Compare Jeremiah 5:14 ; Jeremiah 23:29 ). out of their mouth —not literally, but God makes their inspired denunciations of judgment to come to pass and devour their enemies. if any man will hurt them —twice repeated, to mark the immediate certainty of the accomplishment. in this manner —so in like manner as he tries to hurt them (compare Jeremiah 23:29- : ). Retribution in kind. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-11-5

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**해치려 하면 ... 불이 나와 그들의 원수를 소멸시킵니다** — 예레미야 5장 14절; 23장 29절 참고. 문자적이 아니라 그들의 영감받은 심판 선언들을 하나님이 그대로 이루신다. **이런 식으로** — 그가 해치려 하는 것과 같은 방식으로 갚으시는, 동형 보복이다.

원주석

6절 카드 ↗

6. These . . . power — Greek, "authorized power." it rain not — Greek, " huetos brechee, " "rain shower not," literally, " moisten " not (the earth). smite . . . with all plagues — Greek, "with (literally, 'in') every plague." return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-11-6

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**이 사람들이 권세를 가졌으니** — 그리스어로 "위임된 권능." **비가 내리지 못하게** — 그리스어로 "비가 적시지 못하게." **온갖 재앙으로** — 그리스어로 "모든 재앙으로."

원주석

7절 카드 ↗

7. finished their testimony —The same verb is used of Paul's ending his ministry by a violent death. the beast that ascended out of the bottomless pit — Greek, "the wild beast . . . the abyss." This beast was not mentioned before, yet he is introduced as " the beast," because he had already been described by Daniel ( Daniel 7:3 ; Daniel 7:11 ), and he is fully so in the subsequent part of the Apocalypse, namely, Revelation 13:1 ; Revelation 17:8 . Thus, John at once appropriates the Old Testament prophecies; and also, viewing his whole subject at a glance, mentions as familiar things (though not yet so to the reader) objects to be described hereafter by himself. It is a proof of the unity that pervades all Scripture. make war against them —alluding to Daniel 7:21 , where the same is said of the little horn that sprang up among the ten horns on the fourth beast. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-11-7

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**그들이 자신의 증거를 마쳤을 때** — 같은 동사가 바울이 폭력적 죽음으로 사역을 마치는 것에 사용된다. **무저갱으로부터 올라오는 짐승** — 이 짐승은 앞에서 언급된 적 없지만 "그 짐승"으로 소개된다. 이미 다니엘에 의해 묘사되었고(다니엘 7장 3, 11절) 계시록 나머지 부분에서 충분히 다루어지기 때문이다(계시록 13장 1절; 17장 8절). 이것은 성경 전체를 꿰뚫는 통일성의 증거다. **전쟁을 일으켜** — 다니엘 7장 21절에서 열 뿔 사이에 나온 작은 뿔에 대해 동일한 말이 사용된다.

원주석

8절 카드 ↗

8. dead bodies —So Vulgate, Syriac, and ANDREAS. But A, B, C, the oldest manuscripts, and Coptic read the singular, "dead body." The two fallen in one cause are considered as one. the great city — eight times in the Revelation elsewhere used of BABYLON ( Revelation 14:8 ; Revelation 16:19 ; Revelation 17:18 ; Revelation 18:10 ; Revelation 18:16 ; Revelation 18:18 ; Revelation 18:19 ; Revelation 18:21 ). In Revelation 21:10 ( English Version as to the new Jerusalem ), the oldest manuscripts omit "the great" before city, so that it forms no exception. It must, therefore, have an anticipatory reference to the mystical Babylon. which — Greek, "the which," namely, " the city which. " spiritually —in a spiritual sense. Sodom —The very term applied by Isaiah 1:10 to apostate Jerusalem (compare Ezekiel 16:48 ). Egypt —the nation which the Jews' besetting sin was to lean upon. where . . . Lord was crucified —This identifies the city as Jerusalem, though the Lord was crucified outside of the city. EUSEBIUS mentions that the scene of Christ's crucifixion was enclosed within the city by Constantine; so it will be probably at the time of the slaying of the witnesses. "The beast [for example, Napoleon and France's efforts] has been long struggling for a footing in Palestine; after his ascent from the bottomless pit he struggles much more" [BENGEL]. Some one of the Napoleonic dynasty may obtain that footing, and even be regarded as Messiah by the Jews, in virtue of his restoring them to their own land; and so may prove to be the last Antichrist. The difficulty is, how can Jerusalem be called "the great city," that is, Babylon? By her becoming the world's capital of idolatrous apostasy, such as Babylon originally was, and then Rome has been; just as she is here called also "Sodom and Egypt." also our —A, B, C, ORIGEN, ANDREAS, and others read, "also their. " Where their Lord, also, as well as they, was slain. Compare Ezekiel 16:48- : , where the blood of ALL slain on earth is said to be found IN BABYLON, just as in Ezekiel 16:48- : , Jesus saith that, "upon the Jews and JERUSALEM" (Compare Matthew 23:37 ; Matthew 23:38 ) shall "come ALL the righteous blood shed upon earth"; whence it follows Jerusalem shall be the last capital of the world apostasy, and so receive the last and worst visitation of all the judgments ever inflicted on the apostate world, the earnest of which was given in the Roman destruction of Jerusalem. In the wider sense, in the Church-historical period, the Church being the sanctuary, all outside of it is the world, the great city, wherein all the martyrdoms of saints have taken place. Babylon marks its idolatry, Egypt its tyranny, Sodom its desperate corruption, Jerusalem its pretensions to sanctity on the ground of spiritual privileges, while all the while it is the murderer of Christ in the person of His members. All which is true of Rome. So VITRINGA. But in the more definite sense, Jerusalem is regarded, even in Hebrews ( Hebrews 13:12-14 ), as the world city which believers were then to go forth from, in order to "seek one to come." return to ' Top of Page ' <a name="verse-9" class="com-number"

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**그들의 시체** — 두 사람이 한 원인으로 쓰러진 것으로 하나로 여겨진다. **큰 성** — 계시록에서 다른 곳에서 여덟 번 바빌론을 가리키는 데 사용된다(계시록 14장 8절 등). 그러므로 이것은 신비로운 바빌론에 대한 선취적 언급을 가지고 있다.

**영적으로 소돔이요 이집트** — "소돔"이라는 용어는 이사야 1장 10절에서 변절한 예루살렘에 적용된다(에스겔 16장 48절 참고). "이집트"는 유대인들의 고질적 죄가 이집트에 의존하는 것이었음을 암시한다.

**그들의 주님이 십자가에 못 박히신** — 이것이 그 성이 예루살렘임을 확인해 준다. 다만 주님은 성 밖에서 십자가에 못 박히셨다. 어떻게 예루살렘이 "큰 성" 즉 바빌론이라고 불릴 수 있는가? 바빌론이 원래 그랬고 로마가 그러했듯이, 그것이 세계의 우상 숭배적 배도의 중심지가 됨으로써 그렇게 불린다.

원주석

9절 카드 ↗

9. they —rather, "( some ) of the peoples." people — Greek, "peoples." kindreds — Greek, "tribes"; all save the elect (whence it is not said, The peoples . . . but [some] of the peoples . . . , or, some of the peoples . . . may refer to those of the nations . . ., who at the time shall hold possession of Palestine and Jerusalem ). shall see —So Vulgate, Syriac, and Coptic. But A, B, C, and ANDREAS, the present, "see," or rather ( Greek, " blepousin "), "look upon." The prophetic present. dead bodies —So Vulgate, Syriac, and ANDREAS. But A, B, C, and Coptic, singular, as in :- , "dead body." Three and a half days answer to the three and a half years (see on :- ), the half of seven, the full and perfect number. shall not suffer —so B, Syriac, Coptic, and ANDREAS. But A, C, and Vulgate read, "do not suffer." in graves —so Vulgate and PRIMASIUS. But B, C, Syriac, Coptic, and ANDREAS, singular; translate, "into a sepulchre," literally, "a monument." Accordingly, in righteous retribution in kind, the flesh of the Antichristian hosts is not buried, but given to all the fowls in mid-heaven to eat ( Revelation 19:17 ; Revelation 19:18 ; Revelation 19:21 ). return to ' Top of Page ' <a name="verse-10" class="com-number"

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**사람들과 족속과 방언과 나라들** — 그리스어로 "백성들의 (일부)." 현재의 팔레스타인과 예루살렘 점령자들을 가리킬 수도 있다. **삼 일 반** — 삼 일 반은 삼 일 반 년에 대응한다(계시록 11장 2~3절 주석 참고). 온전하고 완전한 수 7의 절반.

원주석

10절 카드 ↗

10. they that dwell upon . . . earth —those who belong to the earth, as its citizens, not to heaven ( Revelation 3:10 ; Revelation 8:13 ; Revelation 12:12 ; Revelation 13:8 ). shall —so Vulgate, Syriac, and Coptic. But A, B, and C read the present tense; compare Note, see on Revelation 13:8- : , on "shall not suffer." rejoice over them —The Antichristianity of the last days shall probably be under the name of philosophical enlightenment and civilization, but really man's deification of himself. Fanaticism shall lead Antichrist's followers to exult in having at last seemingly silenced in death their Christian rebukers. Like her Lord, the Church will have her dark passion week followed by the bright resurrection morn. It is a curious historical coincidence that, at the fifth Lateran Council, May 5, 1514, no witness (not even the Moravians who were summoned) testified for the truth, as HUSS and JEROME did at Constance; an orator ascended the tribunal before the representatives of papal Christendom, and said, "There is no reclaimant, no opponent." LUTHER, on October 31, 1517, exactly three and a half years afterwards, posted up his famous theses on the church at Wittenberg. The objection is, the years are years of three hundred sixty-five, not three hundred sixty, days, and so two and a half days are deficient; but still the coincidence is curious; and if this prophecy be allowed other fulfilments, besides the final and literal one under the last Antichrist, this may reasonably be regarded as one. send gifts one to another —as was usual at a joyous festival. tormented them —namely, with the plagues which they had power to inflict ( Revelation 11:5 ; Revelation 11:6 ); also, by their testimony against the earthly. return to ' Top of Page ' <a name="verse-11" class="com-number"

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bible-text/rev-11-10

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**땅에 거하는 자들** — 땅의 시민들, 곧 하늘에 속하지 않고 땅에 속한 자들(계시록 3장 10절; 8장 13절 참고). **반그리스도교** — 마지막 날의 반그리스도적 세력은 아마 철학적 계몽주의와 문명의 이름 아래 있겠으나, 실질적으로는 사람의 자기 신격화일 것이다. 그들은 마침내 그리스도인들을 침묵시킨 것 같아 열광적으로 기뻐할 것이다. 교회가 그 주님처럼 어두운 수난주간 뒤에 밝은 부활의 아침을 맞을 것이다. **서로 선물을 주고받습니다** — 기쁜 축제 때의 관습.

원주석

11절 카드 ↗

11. Translate as Greek, "After the three days and an half." the Spirit of life —the same which breathed life into Israel's dry bones, Ezekiel 37:10 ; Ezekiel 37:11 (see on Ezekiel 37:11- : ), "Breath came into them." The passage here, as there, is closely connected with Israel's restoration as a nation to political and religious life. Compare also concerning the same, Hosea 6:2 , where Ephraim says, "After two days will He revive us; in the third day He will raise us up, and we shall live in His sight." into —so B and Vulgate. But A reads ( Greek, " en autois "), "(so as to be) IN them." stood upon their feet —the very words in Ezekiel 37:10 , which proves the allusion to be to Israel's resurrection, in contrast to "the times of the Gentiles" wherein these "tread under foot the holy city." great fear —such as fell on the soldiers guarding Christ's tomb at His resurrection ( Ezekiel 37:10- : ), when also there was a great earthquake ( Ezekiel 37:10- : ). saw — Greek, "beheld." return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

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bible-text/rev-11-11

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**하나님께로부터 생명의 기운이 그들 속으로 들어가서** — 에스겔 37장 10~11절, 이스라엘의 마른 뼈에 생기가 들어간 것과 동일하다: "그들 속에 생기가 들어가니." 이 구절은 이스라엘의 민족적 정치적 종교적 생명으로의 회복과 밀접하게 연결된다. 호세아 6장 2절과도 비교하라: "여호와께서 이틀 후에 우리를 살리시며 셋째 날에 우리를 일으키시리니 우리가 그의 앞에서 살리라."

**서서** — 에스겔 37장 10절의 바로 그 말이다. **큰 두려움이** — 그리스도의 부활 때 무덤을 지키던 군병들에게 떨어진 것(마태복음 28장 4절)과 같은 두려움으로, 그때도 큰 지진이 있었다.

원주석

12절 카드 ↗

12. they —so A, C, and Vulgate. But B, Coptic, Syriac, and ANDREAS read, "I heard." a cloud — Greek, "the cloud"; which may be merely the generic expression for what we are familiar with, as we say " the clouds." But I prefer taking the article as definitely alluding to THE cloud which received Jesus at His ascension, :- (where there is no article, as there is no allusion to a previous cloud, such as there is here). As they resembled Him in their three and a half years' witnessing, their three and a half days lying in death (though not for exactly the same time, nor put in a tomb as He was), so also in their ascension is the translation and transfiguration of the sealed of Israel ( :- ), and the elect of all nations, caught up out of the reach of the Antichristian foe. In :- , He is represented as sitting on a white cloud. their enemies beheld them —and were thus openly convicted by God for their unbelief and persecution of His servants; unlike Elijah's ascension formerly, in the sight of friends only. The Church caught up to meet the Lord in the air, and transfigured in body, is justified by her Lord before the world, even as the man-child (Jesus) was "caught up unto God and His throne" from before the dragon standing ready to devour the woman's child as soon as born. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

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bible-text/rev-11-12

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**구름을 타고 하늘로 올라가고** — 그리스어로 "구름 안으로," 곧 우리에게 친숙한 것으로 표현한다. 나는 이 관사가 그리스도의 승천 때의 구름을 구체적으로 가리킨다고 본다(사도행전 1장 9절). 그들은 증언하는 3.5년, 죽음 가운데 3.5일 동안(비록 정확히 같은 기간은 아니고, 그분처럼 무덤에 장사되지도 않았지만), 그리고 승천에 있어서도 그분과 닮았다. **원수들이 그들을 바라보았습니다** — 이것은 하나님께서 그들의 불신과 그분의 종들에 대한 박해에 대해 공개적으로 책망하신다. 교회가 공중으로 주님을 만나러 올라가 몸이 변화되는 것은 원수들 앞에서 주님에 의해 공개적으로 정당함이 입증된다.

원주석

13절 카드 ↗

13. "In that same hour"; literally, "the hour." great earthquake —answering to the "great earthquake" under the sixth seal, just at the approach of the Lord ( Revelation 6:12 ). Christ was delivered unto His enemies on the fifth day of the week, and on the sixth was crucified, and on the sabbath rested; so it is under the sixth seal and sixth trumpet that the last suffering of the Church, begun under the fifth seal and trumpet, is to be consummated, before she enters on her seventh day of eternal sabbath. Six is the number of the world power's greatest triumph, but at the same time verges on seven, the divine number, when its utter destruction takes place. Compare "666" in Revelation 6:12- : , "the number of the beast." tenth part of the city fell —that is, of "the great city" ( Revelation 16:19 ; Zechariah 14:2 ). Ten is the number of the world kingdoms ( Zechariah 14:2- : ), and the beast's horns ( Zechariah 14:2- : ), and the dragon's ( Zechariah 14:2- : ). Thus, in the Church-historical view, it is hereby implied that one of the ten apostate world kingdoms fall. But in the narrower view a tenth of Jerusalem under Antichrist falls. The nine-tenths remain and become when purified the center of Christ's earthly kingdom. of men — Greek, "names of men." The men are as accurately enumerated as if their names were given. seven thousand —ELLIOTT interprets seven chiliads or provinces, that is, the seven Dutch United Provinces lost to the papacy; and "names of men," titles of dignity, duchies, lordships, c. Rather, seven thousand combine the two mystical perfect and comprehensive numbers seven and thousand, implying the full and complete destruction of the impenitent. the remnant —consisting of the Israelite inhabitants not slain. Their conversion forms a blessed contrast to Revelation 16:9 and above, Revelation 9:20 ; Revelation 9:21 . These repenting ( Zechariah 12:10-14 ; Zechariah 13:1 ), become in the flesh the loyal subjects of Christ reigning over the earth with His transfigured saints. gave glory to the God of heaven —which while apostates, and worshipping the beast's image, they had not done. God of heaven —The apostates of the last days, in pretended scientific enlightenment, recognize no heavenly power, but only the natural forces in the earth which come under their observation. His receiving up into heaven the two witnesses who had power during their time on earth to shut heaven from raining ( Zechariah 13:1- : ), constrained His and their enemies who witnessed it, to acknowledge the God of heaven, to be God of the earth ( Revelation 11:4 ). As in Revelation 11:4- : He declared Himself to be God of the earth by His two witnesses, so now He proves Himself to be God of heaven also. return to ' Top of Page ' <a name="verse-14" class="com-number"

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bible-text/rev-11-13

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**큰 지진이 나서** — 여섯째 봉인 아래서 주님의 임박한 재림에 즈음한 "큰 지진"(계시록 6장 12절)에 대응한다. 그리스도는 다섯째 날에 원수들에게 내어주어지고 여섯째 날에 십자가에 달리시고 안식일에 안식하셨다. 마찬가지로 교회의 마지막 고난이 주님의 일곱째 날의 영원한 안식에 앞서는 여섯째 봉인과 여섯째 나팔 아래서 완성된다.

**그 성의 십 분의 일이 무너졌습니다** — 곧 "큰 성"의(계시록 16장 19절; 스가랴 14장 2절). 10이라는 수는 세계 왕국들(계시록 17장 12절)과 짐승의 뿔들을 나타낸다. 살아남은 9/10는 정화되어 그리스도의 지상 왕국의 중심이 될 것이다.

**사람들** — 그리스어로 "사람들의 이름들." 그들이 이름이 기록된 것처럼 정확히 열거된다. **칠천 명** — 7과 1,000이라는 두 신비로운 수를 결합하여, 회개하지 않는 자들의 충만하고 완전한 멸망을 암시한다. **나머지** — 살아남은 이스라엘 주민들. 그들의 회심은 계시록 16장 9절, 9장 20~21절과 복된 대조를 이룬다. 그들이 회개하여(스가랴 12장 10~14절; 13장 1절) 육체 가운데 그리스도의 충성스런 신민이 된다.

**하늘의 하나님께 영광을 돌렸습니다** — 그들이 변절자로서 짐승의 형상을 숭배할 때 하지 않았던 것이다. **하늘의 하나님** — 마지막 날의 변절자들은 과학주의적 계몽주의를 가장하여 땅에서 관찰할 수 있는 자연적 힘들만 인정하고 어떤 하늘의 권능도 인정하지 않는다. 1,260일 동안 땅에서 하늘을 닫을 권능을 가졌던 두 증인이 하늘로 들려 올라가는 것을 목격한 원수들은 이제 하늘의 하나님을 땅의 하나님으로 인정하도록 강요된다.

원주석

14절 카드 ↗

14. The second woe —that under the sixth trumpet ( :- ), including also the prophecy, :- : Woe to the world, joy to the faithful, as their redemption draweth nigh. the third woe cometh quickly —It is not mentioned in detail for the present, until first there is given a sketch of the history of the origination, suffering, and faithfulness of the Church in a time of apostasy and persecution. Instead of the third woe being detailed, the grand consummation is summarily noticed, the thanksgiving of the twenty-four elders in heaven for the establishment of Christ's kingdom on earth, attended with the destruction of the destroyers of the earth. return to ' Top of Page ' <a name="verse-15" class="com-number"

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bible-text/rev-11-14

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**둘째 화** — 여섯째 나팔 아래서의 화(계시록 9장 12절~11장 13절)로, 하나님의 신실하심에 대한 환상 에피소드도 포함한다. 세 번째 화의 상세한 내용은 지금은 제시되지 않고, 교회의 기원과 고난과 신실함에 대한 역사 개요가 먼저 주어진 후, 열한 번째 장의 마지막에서 대완성이 요약적으로 언급된다.

원주석

15절 카드 ↗

15. sounded —with his trumpet. Evidently "the LAST trumpet." Six is close to seven, but does not reach it. The world judgments are complete in six, but by the fulfilment of seven the world kingdoms become Christ's. Six is the number of the world given over to judgment. It is half of twelve, the Church's number, as three and a half is half of seven, the divine number for completeness. BENGEL thinks the angel here to have been Gabriel, which name is compounded of El, GOD, and Geber, MIGHTY MAN ( Revelation 10:1 ). Gabriel therefore appropriately announced to Mary the advent of the mighty God-man: compare the account of the man-child's birth which follows ( Revelation 10:1- : ), to which this forms the transition though the seventh trumpet in time is subsequent, being the consummation of the historical episode, the twelfth and thirteen chapters. The seventh trumpet, like the seventh seal and seventh vial, being the consummation, is accompanied differently from the preceding six: not the consequences which follow on earth, but those IN HEAVEN, are set before us, the great voices and thanksgiving of the twenty-four elders in heaven, as the half-hour's silence in heaven at the seventh seal, and the voice out of the temple in heaven, " It is done, " at the seventh vial. This is parallel to Revelation 10:1- : , "The God of heaven shall set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break to pieces all these kingdoms, and it shall stand for ever." It is the setting up of Heaven's sovereignty over the earth visibly, which, when invisibly exercised, was rejected by the earthly rulers heretofore. The distinction of worldly and spiritual shall then cease. There will be no beast in opposition to the woman. Poetry, art, science, and social life will be at once worldly and Christian. kingdoms —A, B, C, and Vulgate read the singular, "The kingdom (sovereignty) of (over) the world is our Lord's and His Christ's." There is no good authority for English Version reading. The kingdoms of the world give way to the kingdom of (over) the world exercised by Christ. The earth-kingdoms are many: His shall be one. The appellation "Christ," the Anointed, is here, where His kingdom is mentioned appropriately for the first time used in Revelation. For it is equivalent to KING. Though priests and prophets also were anointed, yet this term is peculiarly applied to Him as King, insomuch that "the Lord's anointed" is His title as KING, in places where He is distinguished from the priests. The glorified Son of man shall rule mankind by His transfigured Church in heaven, and by His people Israel on earth: Israel shall be the priestly mediator of blessings to the whole world, realizing them first. he —not emphatic in the Greek. shall reign for ever and ever — Greek, "unto the ages of the ages." Here begins the millennial reign, the consummation of "the mystery of God" ( Revelation 10:7 ). return to ' Top of Page ' <a name="verse-16" class="com-number"

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**일곱째 천사가 나팔을 불었습니다** — 분명히 "마지막 나팔"이다. 6은 7에 가깝지만 이르지 못한다. 세계에 대한 심판은 여섯으로 완성되지만, 일곱의 성취로써 세계 왕국들이 그리스도의 것이 된다. 6은 심판에 맡겨진 세계의 수다. 그것은 교회의 수 12의 절반이듯, 3.5는 완전함의 신적 수 7의 절반이다.

**세상 나라가 우리 주님과 그분의 그리스도의 나라가 되었으니** — A, B, C와 불가타 성경은 단수로 "세상의 나라"로 읽는다. 세상의 왕국들이 어린양의 왕국에 자리를 내준다. 땅의 왕국들은 많지만 그분의 것은 하나다. "그리스도"라는 호칭, 곧 기름부음 받은 자가 여기서 계시록에서 처음으로 적절하게 사용된다. 그것은 "왕"과 동등하기 때문이다.

**그가 세세토록 왕이 되실 것입니다** — 그리스어로 "영원무궁토록." 여기서 천년 왕국의 통치가 시작되며, 이것이 "하나님의 신비"의 완성이다(계시록 10장 7절).

원주석

16절 카드 ↗

16. before God —B and Syriac read, "before the throne of God." But A, C, Vulgate, and Coptic read as English Version. seats — Greek, "thrones." return to ' Top of Page ' <a name="verse-17" class="com-number"

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**보좌 앞에 앉아** — B와 시리아 역본은 "하나님의 보좌 앞에"로 읽는다. **보좌들** — 그리스어로 "왕좌들."

원주석

17절 카드 ↗

17. thanks —for the answer to our prayers ( Revelation 6:10 ; Revelation 6:11 ) in destroying them which destroy the earth ( Revelation 6:11- : ), thereby preparing the way for setting up the kingdom of Thyself and Thy saints. and art to come —omitted in A, B, C, Vulgate, Syriac, CYPRIAN, and ANDREAS. The consummation having actually come, they do not address Him as they did when it was still future, "Thou that art to come." Compare Revelation 11:18 , "is come." From the sounding of the seventh trumpet He is to His people JAH, the ever present Lord, WHO IS, more peculiarly than JEHOVAH "who is, was, and is to come. " taken to thee thy great power —"to Thee" is not in the Greek. Christ takes to Him the kingdom as His own of right. return to ' Top of Page ' <a name="verse-18" class="com-number"

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절 (explains)

bible-text/rev-11-17

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**감사함을 드리며** — 땅을 멸하는 자들을 멸하심으로써 우리의 기도에 답하신 것에 대한 감사(계시록 6장 10~11절). **장차 오실 이** — A, B, C와 불가타 성경, 시리아 역본, 키프리아누스, 안드레아스가 이 어구를 생략한다. 완성이 실제로 왔기 때문에, 그들은 아직 미래였던 때처럼 "장차 오실 이여"라고 부르지 않는다. 일곱째 나팔이 울린 후부터 그분은 그분의 백성에게 "야훼", 곧 "있는 자"로, "계시고 계셨고 장차 오실 이"보다 더 특별히 현재하시는 주님이시다.

**큰 권능을 잡으시고** — "당신의 큰 권능을 잡으셨습니다." 그리스도께서 당신의 것으로 왕국을 취하신다.

원주석

18절 카드 ↗

18. the nations were angry —alluding to Psalms 99:1 , Septuagint, "The Lord is become King: let the peoples become angry. " Their anger is combined with alarm ( Exodus 15:14 ; 2 Kings 19:28 , "thy rage against Me is come up into Mine ears, I will put My hook in thy nose," c.). Translate, as the Greek is the same. "The nations were angered, and Thy anger is come." How petty man's impotent anger, standing here side by side with that of the omnipotent God! dead . . . be judged —proving that this seventh trumpet is at the end of all things, when the judgment on Christ's foes and the reward of His saints, long prayed for by His saints, shall take place. the prophets —as, for instance, the two prophesying witnesses ( 2 Kings 19:28- : ), and those who have showed them kindness for Christ's sake. Jesus shall come to effect by His presence that which we have looked for long, but vainly, in His absence, and by other means. destroy them which destroy the earth —Retribution in kind (compare Revelation 16:6 Luke 19:27 ). See on Luke 19:27- : . return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

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**이방 사람들이 분노하였으나** — 시편 99편 1절 칠십인역 "주님이 왕이 되셨으니 민족들이 분노하게 하소서"를 암시한다. 그들의 분노는 두려움과 결합된다(출애굽기 15장 14절; 열왕기하 19장 28절 참고). **죽은 자들을 심판하실 때** — 이로써 일곱째 나팔이 만물의 끝에 있음이 증명되며, 오랫동안 성도들이 기도해온 그리스도의 원수들에 대한 심판과 성도들의 보상이 이루어진다. **땅을 망하게 하는 자들을 멸하실 때** — 같은 종류로 갚으시는 보복이다(계시록 16장 6절; 누가복음 19장 27절 참고).

원주석

19절 카드 ↗

19. A similar solemn conclusion to that of the seventh seal, Revelation 8:5 , and to that of the seventh vial, Revelation 8:5- : . Thus, it appears, the seven seals, the seven trumpets, and the seven vials, are not consecutive, but parallel, and ending in the same consummation. They present the unfolding of God's plans for bringing about the grand end under three different aspects, mutually complementing each other. the temple —the sanctuary or Holy place ( Greek, " naos "), not the whole temple ( Greek, " hieron "). opened in heaven —A and C read the article, "the temple of God "which is" in heaven, was opened." the ark of his testament —or ". . . His covenant. " As in the first verse the earthly sanctuary was measured, so here its heavenly antitype is laid open, and the antitype above to the ark of the covenant in the Holiest Place below is seen, the pledge of God's faithfulness to His covenant in saving His people and punishing their and His enemies. Thus this forms a fit close to the series of trumpet judgments and an introduction to the episode (the twelfth and thirteen chapters) as to His faithfulness to His Church. Here first His secret place, the heavenly sanctuary, is opened for the assurance of His people; and thence proceed His judgments in their behalf ( Revelation 14:15 ; Revelation 14:17 ; Revelation 15:5 ; Revelation 16:17 ), which the great company in heaven laud as "true and righteous." This then is parallel to the scene at the heavenly altar, at the close of the seals and opening of the trumpets ( Revelation 16:17- : ), and at the close of the episode (the twelfth through fifteenth chapters) and opening of the vials ( Revelation 15:7 ; Revelation 15:8 ). See on Revelation 15:8- : , note at the opening of the chapter. return to ' Top of Page ' Revelation Rev 10 Revelation Rev Revelation Rev 12 Footnotes: Copyright Statement These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship. This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. Bibliographical Information Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Revelation 11". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ revelation-11.html. 1871-8. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gil

Pericope (part_of)

절 (explains)

bible-text/rev-11-19

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**일곱째 봉인**(계시록 8장 5절)과 일곱째 대접(계시록 16장 17~18절)의 것과 유사한 엄숙한 결론이다. 이리하여 일곱 봉인, 일곱 나팔, 일곱 대접은 연속적이지 않고 병렬적이며 동일한 완성에서 끝나는 것이 드러난다. 그것들은 각각 다른 측면 아래서, 서로 보완하며 하나님의 계획들의 전개를 제시한다.

**하늘에 있는 하나님의 성전이 열려** — A와 C는 관사를 읽는다: "하늘에 있는 하나님의 성전이 열려." **그분의 언약궤** — "그분의 언약의 궤." 첫 절에서 지상 성소가 측량된 것처럼, 여기서 그 하늘의 원형이 열리고 지성소 안의 언약궤의 하늘 원형이 보인다. 이것은 백성을 구원하고 원수들을 벌하는 데 있어 하나님의 언약에 대한 신실하심의 약속이다. 이것은 나팔 심판의 연속에 대한 적합한 결말이며, 에피소드(열두 번째~열세 번째 장)에 대한 도입으로서 그분의 신실하심에 대한 것이다. 여기서 처음으로 하늘 성소가 열려 그분의 백성을 확신시키며, 거기서 그들을 위한 심판들이 진행된다(계시록 14장 15, 17절; 15장 5절; 16장 17절).

원주석

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