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주석[JFB] — 요한계시록 22장 · 생명수와 마지막 권면

요약
JFB 주석 · 섹션 21개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
← 21장

1절 카드 ↗

1. pure —A, B, Vulgate, and HILARY 22, omit. water of life —infinitely superior to the typical waters in the first Paradise ( :- ); and even superior to those figurative ones in the millennial Jerusalem ( Ezekiel 47:1 ; Ezekiel 47:12 ; Zechariah 14:8 ), as the matured fruit is superior to the flower. The millennial waters represent full Gospel grace; these waters of new Jerusalem represent Gospel glory perfected. Their continuous flow from God, the Fountain of life, symbolizes the uninterrupted continuance of life derived by the saints, ever fresh, from Him: life in fulness of joy, as well as perpetual vitality. Like pure crystal, it is free from every taint: compare Revelation 4:6 , "before the throne a sea of glass, like crystal." clear — Greek, "bright." return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-22-1

Source

또 그가 수정 같이 맑은 생명수의 강을 내게 보이니, 하나님과 및 어린양의 보좌로부터 나와서. 이 생명수의 강은 첫 번째 낙원의 전형적인 물(창 2장)보다 무한히 우월하고, 천년왕국의 상징적인 물(겔 47장; 슥 14:8)보다도 탁월하다. 열매가 꽃보다 우월한 것처럼 말이다. 하나님으로부터 끊임없이 흘러나오는 것은 성도들이 그분으로부터 항상 새롭게 생명을 얻음을 상징한다. 수정 같이 맑음은 어떤 오염도 없음을 나타낸다.

원주석

2절 카드 ↗

2. The harmonious unity of Scripture is herein exhibited. The Fathers compared it to a ring, an unbroken circle, returning into itself. Between the events of Genesis and those at the close of the Apocalypse, at least six thousand or seven thousand years intervene; and between Moses the first writer and John the last about one thousand five hundred years. How striking it is that, as in the beginning we found Adam and Eve, his bride, in innocence m Paradise, then tempted by the serpent, and driven from the tree of life, and from the pleasant waters of Eden, yet not without a promise of a Redeemer who should crush the serpent; so at the close, the old serpent cast out for ever by the second Adam, the Lord from heaven, who appears with His Bride, the Church, in a better Paradise, and amidst better waters ( :- ): the tree of life also is there with all its healing properties, not guarded with a flaming sword, but open to all who overcome ( Revelation 2:7 ), and there is no more curse. street of it —that is, of the city. on either side of the river —ALFORD translates, "In the midst of the street of it (the city) and of the river, on one side and on the other" (for the second Greek, " enteuthen, " A, B, and Syriac read, ekeithen: the sense is the same; compare Greek, Revelation 2:7- : ); thus the trees were on each side in the middle of the space between the street and the river. But from Revelation 2:7- : , I prefer English Version. The antitype exceeds the type: in the first Paradise was only one tree of life; now there are " very many trees at the bank of the river, on the one side and on the other. " To make good sense, supposing there to be but one tree, we should either, as MEDE, suppose that the Greek for street is a plain washed on both sides by the river (as the first Paradise was washed on one side by the Tigris, on the other by the Euphrates), and that in the midst of the plain, which itself is in the midst of the river's branches, stood the tree: in which case we may translate, "In the midst of the street (plain) itself, and of the river (having two branches flowing) on this and on that side, was there the tree of life." Or else with DURHAM suppose, the tree was in the midst of the river, and extending its branches to both banks. But compare Revelation 2:7- : , the millennial type of the final Paradise; which shows that there are several trees of the one kind, all termed "the tree of life." Death reigns now because of sin; even in the millennial earth sin, and therefore death, though much limited, shall not altogether cease. But in the final and heavenly city on earth, sin and death shall utterly cease. yielded her fruit every month — Greek, "according to each month"; each month had its own proper fruit, just as different seasons are now marked by their own productions; only that then, unlike now, there shall be no season without its fruit, and there shall be an endless variety, answering to twelve, the number symbolical of the world-wide Church (compare Note, see on Revelation 2:7- : ; Revelation 22:2 ). ARCHBISHOP WHATLEY thinks that the tree of life was among the trees of which Adam freely ate ( Genesis 2:9 ; Genesis 2:16 ; Genesis 2:17 ), and that his continuance in immortality was dependent on his continuing to eat of this tree; having forfeited it, he became liable to death; but still the effects of having eaten of it for a time showed themselves in the longevity of the patriarchs. God could undoubtedly endue a tree with special medicinal powers. But Genesis 2:17- : seems to imply, man had not yet taken of the tree, and that if he had, he would have lived for ever, which in his then fallen state would have been the greatest curse. leaves . . . for . . . healing — ( Ezekiel 47:9 ; Ezekiel 47:12 ). The leaves shall be the health-giving preventive securing the redeemed against, not healing them of, sicknesses, while "the fruit shall be for meat." In the millennium described in Ezekiel 47:1-23 ; Revelation 20:1-15 , the Church shall give the Gospel-tree to the nations outside Israel and the Church, and so shall heal their spiritual malady; but in the final and perfect new Jerusalem here described, the state of all is eternally fixed, and no saving process goes on any longer (compare Revelation 20:1-66.20.15- : ). ALFORD utterly mistakes in speaking of "nations outside," and "dwelling on the renewed earth, organized under kings, and saved by the influences of the heavenly city" (!) Compare Revelation 21:2 ; Revelation 21:10-27 ; the "nations" mentioned ( Revelation 21:24 ) are those which have long before, namely, in the millennium ( Revelation 21:24- : ), become the Lord's and His Christ's. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-22-2

Source

길 가운데로 흐르더라. 강 이쪽과 저쪽에 생명나무가 있어 열두 가지 열매를 맺되 달마다 그 열매를 맺고, 그 나무 잎사귀들은 만국을 치유하기 위한 것이라. 성경의 조화로운 통일성이 여기서 드러난다. 창세기와 요한계시록 사이에는 최소 6,000~7,000년이 개입하고, 첫 번째 저자 모세와 마지막 저자 요한 사이에는 약 1,500년이 있다. 처음 낙원에는 하나의 생명나무가 있었으나, 이제 에스겔 47장에 따라 나무들이 많다. 잎사귀들은 치유하는 성질을 갖고 있어 질병에 대한 예방제 역할을 한다. 이 성의 주민들이 질병에 걸리지 않도록 보호한다.

원주석

3절 카드 ↗

3. no more curse —of which the earnest shall be given in the millennium ( :- ). God can only dwell where the curse and its cause, the cursed thing sin ( Joshua 7:12 ), are removed. So there follows rightly, "But the throne of God and of the Lamb (who redeemed us from the curse, Galatians 3:10 ; Galatians 3:13 ) shall be in it." Compare in the millennium, Galatians 3:13- : . serve him —with worship ( Revelation 7:15 ). return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-22-3

Source

다시 저주가 없으며, 하나님과 그 어린양의 보좌가 그 안에 있으리니 그분의 종들이 그를 섬기며. 저주의 미래 소멸에 대한 예비적 확신은 천년왕국에 이미 주어진다. 하나님은 저주와 그 원인인 죄가 제거된 곳에만 거하실 수 있다. 그래서 '하나님과 어린양의 보좌'가 그 안에 있게 된다.

원주석

4절 카드 ↗

4. see his face —revealed in divine glory, in Christ Jesus. They shall see and know Him with intuitive knowledge of Him, even as they are known by Him ( 1 Corinthians 13:9-12 ), and face to face. Compare 1 Timothy 6:16 ; John 14:9 . God the Father can only be seen in Christ. in — Greek, " on their foreheads." Not only shall they personally and in secret ( Revelation 3:17 ) know their sonship, but they shall be known as sons of God to all the citizens of the new Jerusalem, so that the free flow of mutual love among the members of Christ's family will not be checked by suspicion as here. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-22-4

Source

그분의 얼굴을 볼 것이요, 그분의 이름이 그들의 이마에 있으리라. 그리스도 안에서 하나님의 얼굴이 계시된다. 그들은 그분을 직관적 지식으로 알고 대면하여 볼 것이다. 그들이 하나님의 아들임이 모든 새 예루살렘의 시민들에게 알려지며, 그래서 서로 간의 사랑의 자유로운 흐름이 의심으로 막히지 않는다.

원주석

5절 카드 ↗

5. there —so ANDREAS. But A, B, Vulgate, and Syriac read, "(there shall be no night) any longer"; Greek, " eti, " for " ekei. " they need —A, Vulgate, and Coptic read the future, "they shall not have need." B reads, "(and there shall be) no need." candle — Greek, "lamp." A, Vulgate, Syriac, and Coptic insert "light ( of a candle, or lamp )." B Omits it. of the sun —so A. But B omits it. giveth . . . light —"illumines." So Vulgate and Syriac. But A reads, " shall give light." them —so B and ANDREAS. But A reads, " upon them." reign —with a glory probably transcending that of their reign in heaven with Christ over the millennial nations in the flesh described in Revelation 20:4 ; Revelation 20:6 ; that reign was but for a limited time, "a thousand years"; this final reign is "unto the ages of the ages." return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-22-5

Source

다시 밤이 없겠고 등불과 햇빛이 쓸데없으니, 이는 주 하나님이 그들에게 비치심이라. 그들이 세세토록 왕 노릇 하리로다. 이 최후의 통치는 천년왕국 동안의 통치보다 더욱 영광스러울 것이다. 천년왕국의 통치는 천 년이라는 제한된 기간이었지만, 이 통치는 '세세토록'이다.

원주석

6절 카드 ↗

6. These sayings are true —thrice repeated ( Revelation 19:9 ; Revelation 21:5 ). For we are slow to believe that God is as good as He is. The news seems to us, habituated as we are to the misery of this fallen world, too good to be true [NANGLE]. They are no dreams of a visionary, but the realities of God's sure word. holy —so ANDREAS. But A, B, Vulgate, Syriac, and Coptic read, "(the Lord God of the) spirits (of the prophets)." The Lord God who with His Spirit inspired their spirits so as to be able to prophesy. There is but one Spirit, but individual prophets, according to the measure given them ( Revelation 21:5- : ), had their own spirits [BENGEL] ( 1 Peter 1:11 ; 2 Peter 1:21 ). be done — Greek, "come to pass." return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-22-6

Source

또 그가 내게 말하기를 "이 말씀들은 신실하고 참되도다. 주 곧 선지자들의 영의 하나님이 그 종들에게 반드시 속히 되어질 일들을 보이시려고 그의 천사를 보내셨도다." '이 말씀들은 신실하고 참되다'는 세 번 반복된다(19:9; 21:5). 우리가 이 타락한 세상에서 그러한 선함을 믿기 어렵기 때문이다. '선지자들의 영의 하나님'은 하나님이 그분의 성령으로 선지자들의 영을 감동시켜 예언하게 하셨음을 뜻한다.

원주석

7절 카드 ↗

7. "And" is omitted in Coptic and ANDREAS with English Version, but is inserted by A, B, Vulgate and Syriac. blessed — ( :- ). return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-22-7

Source

"보라, 내가 속히 오리라. 이 책의 예언의 말씀을 지키는 자는 복이 있도다." 1장 3절의 약속을 반복한다. 이 짧은 절 안에 복음의 핵심 권고가 담겨 있다.

원주석

8절 카드 ↗

8. Both here and in Revelation 19:9 ; Revelation 19:10 , the apostle's falling at the feet of the angel is preceded by a glorious promise to the Church, accompanied with the assurance, that "These are the true sayings of God," and that those are "blessed" who keep them. Rapturous emotion, gratitude, and adoration, at the prospect of the Church's future glory transport him out of himself, so as all but to fall into an unjustifiable act; contrast his opposite feeling at the prospect of the Church's deep fall [AUBERLEN], see on Revelation 22:1 ; Revelation 22:1- : . saw . . . and heard —A, B, Vulgate, and Syriac transpose these verbs. Translate literally, "I John (was he) who heard and saw these things." It is observable that in Revelation 19:10 , the language is, "I fell before his feet to worship him"; but here, "I fell down to worship (God?) before the feet of the angel." It seems unlikely that John, when once reproved, would fall into the very same error again. BENGEL'S view, therefore, is probable; John had first intended to worship the angel ( Revelation 19:10 ), but now only at his feet intends to worship (God). The angel does not even permit this. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-22-8

Source

이것들을 보고 들은 자는 나 요한이니, 내가 듣고 볼 때에 이것들을 내게 보여준 천사의 발 앞에 엎드려 경배하려 하였더니. 여기와 19장 9~10절에서 사도의 엎드림은 교회의 미래 영광을 본 후 너무나 압도적인 경배의 기쁨에서 비롯된 것이다.

원주석

9절 카드 ↗

9. Literally, "See not"; the abruptness of the phrase marking the angel's abhorrence of the thought of his being worshipped however indirectly. Contrast the fallen angel's temptation to Jesus, "Fall down and worship me" ( Matthew 4:9 ). for —A, B, Vulgate, Syriac, Coptic, ANDREAS, and CYPRIAN omit "for"; which accords with the abrupt earnestness of the angel's prohibition of an act derogatory to God. and of —"and (the fellow servant) of thy brethren." return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-22-9

Source

그가 내게 말하기를 "삼가 그리하지 말라! 나는 너와 네 형제 선지자들과 이 책의 말씀을 지키는 자들과 함께 된 종이니, 하나님께 경배하라." 천사의 금지는 '보지 말라'는 헬라어의 갑작스러운 어투로 표현되어, 하나님께 돌아가야 할 것을 자신이 받는 데 대한 혐오감을 나타낸다. 타락한 천사의 "내게 엎드려 경배하라"는 유혹과 대조된다.

원주석

10절 카드 ↗

10. Seal not —But in Daniel 12:4 ; Daniel 12:9 (compare Daniel 12:9- : ), the command is, "Seal the book," for the vision shall be "for many days." The fulfilment of Daniel's prophecy was distant, that of John's prophecy is near. The New Testament is the time of the end and fulfilment. The Gentile Church, for which John wrote his Revelation, needs more to be impressed with the shortness of the period, as it is inclined, owing to its Gentile origin, to conform to the world and forget the coming of the Lord. The Revelation points, on the one hand, to Christ's coming as distant, for it shows the succession of the seven seals, trumpets, and vials; on the other hand, it proclaims, "Behold, I come quickly." So Christ marked many events as about to intervene before His coming, and yet He also says "Behold, I come quickly," because our right attitude is that of continual prayerful watching for His coming ( Matthew 25:6 ; Matthew 25:13 ; Matthew 25:19 ; Mark 13:32-37 [AUBERLEN]; compare Revelation 1:3 ). return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-22-10

Source

또 내게 말하기를 "이 책의 예언의 말씀을 인봉하지 말라. 때가 가까우니라." 그러나 다니엘 12장 4~9절에서는 "그 책을 봉하라"고 명령한다. 다니엘의 예언 성취는 멀었지만, 요한의 예언은 가깝다.

원주석

11절 카드 ↗

11. unjust —"unrighteous"; in relation to one's fellow men; opposed to "righteous," or "just" (as the Greek may be translated) below. More literally, "he that doeth unjustly, let him do unjustly still." filthy —in relation to one's own soul as unclean before God; opposed to holy," consecrated to God as pure. A omits the clause, "He which is filthy let him be filthy still." But B supports it. In the letter of the Vienne and Lyons Martyrs (in EUSEBIUS) in the second century, the reading is, "He that is lawless ( Greek, ' anomos ') let him be lawless; and he that is righteous let him be righteous (literally, 'be justified') still." No manuscript is so old. A, B, Vulgate, Syriac, Coptic, ANDREAS, and CYPRIAN read, "let him do righteousness" ( 1 John 2:29 ; 1 John 3:7 ). The punishment of sin is sin, the reward of holiness is holiness. Eternal punishment is not so much an arbitrary law, as a result necessarily following in the very nature of things, as the fruit results from the bud. No worse punishment can God lay on ungodly men than to give them up to themselves. The solemn lesson derivable from this verse is, Be converted now in the short time left ( 1 John 3:7- : , end) before "I come" ( Revelation 22:7 ; Revelation 22:12 ), or else you must remain unconverted for ever; sin in the eternal world will be left to its own natural consequences; holiness in germ will there develop itself into perfect holiness, which is happiness. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-22-11

Source

불의를 행하는 자는 그대로 불의를 행하고 더러운 자는 그대로 더럽고, 의로운 자는 그대로 의를 행하고 거룩한 자는 그대로 거룩하게 되라. 죄에 대한 형벌은 죄 자체이다. 성결의 상은 성결이다. 영원한 형벌은 자의적 법이 아니라 사물의 본성상 필연적으로 따라오는 결과이다. 하나님이 불경건한 자에게 내릴 수 있는 가장 나쁜 형벌은 그들 자신에게 맡겨두는 것이다. 지금 짧은 시간이 남아 있을 때 회심하지 않으면, 영원히 회심하지 못한 채 남게 된다.

원주석

12절 카드 ↗

12. And —in none of our manuscripts. But A, B, Vulgate, Syriac, Coptic, and CYPRIAN omit it. behold, I come quickly —(Compare Revelation 22:7 ). my reward is with me — ( Isaiah 40:10 ; Isaiah 62:11 ). to give — Greek, "to render." every man — Greek, "to each. " shall be —so B in MAI. But B in TISCHENDORF, and A, Syriac, read, "is." return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-22-12

Source

"보라, 내가 속히 오리라. 내가 줄 상이 나와 함께 있으니, 각 사람에게 그의 행위대로 갚으리라." 이사야 40장 10절과 62장 11절의 성취이다.

원주석

13절 카드 ↗

13. I am Alpha — Greek, ". . . the Alpha and the Omega." A, B, Vulgate, Syriac, ORIGEN, and CYPRIAN transpose thus, "the First and the Last, the Beginning and the End." ANDREAS supports English Version. Compare with these divine titles assumed here by the Lord Jesus, Revelation 1:8 ; Revelation 1:17 ; Revelation 21:6 . At the winding up of the whole scheme of revelation He announces Himself as the One before whom and after whom there is no God. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-22-13

Source

"나는 알파와 오메가요 처음과 마지막이요 시작과 끝이라." 요한계시록 1장 8, 17절과 21장 6절에 나오는 신성한 칭호들을 반복한다.

원주석

14절 카드 ↗

14. do his commandments —so B, Syriac, Coptic, and CYPRIAN. But A, Aleph, and Vulgate read, "(Blessed are they that) wash their robes, " namely, in the blood of the Lamb (compare Revelation 7:14 ). This reading takes away the pretext for the notion of salvation by works. But even English Version reading is quite compatible with salvation by grace; for God's first and grand Gospel "commandment" is to believe on Jesus. Thus our "right" to ( Greek, "privilege" or "lawful authority over") the tree of life is due not to our doings, but to what He has done for us. The right, or privilege, is founded, not on our merits, but on God's grace. through — Greek, " by the gates." return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-22-14

Source

"자기 두루마기를 빠는 자들은 복이 있으니, 이는 그들이 생명나무에 나아가며 문들을 통하여 성에 들어갈 권세를 받으려 함이로다." '자기 두루마기를 빤다'는 것은 어린양의 피로 씻음을 받음을 의미한다. 이것이 생명나무에 대한 '권리'의 근거이다. 이 권리는 우리의 공로가 아니라 하나님의 은혜에 기초한다.

원주석

15절 카드 ↗

15. But —so Coptic. But A, B, HIPPOLYTUS, ANDREAS, and CYPRIAN omit. dogs — Greek, "the dogs"; the impure, filthy ( :- ; compare Philippians 3:2 ). maketh —including also "whosoever practiceth a lie" [W. KELLY]. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-22-15

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"개들과 점술가들과 음행하는 자들과 살인자들과 우상 숭배자들과 거짓말을 좋아하며 지어내는 자들은 다 성 밖에 있으리라." '개들'은 헬라어로 '부정한 자들'을 의미한다.

원주석

16절 카드 ↗

16. mine angel —for Jesus is Lord of the angels. unto you —ministers and people in the seven representative churches, and, through you, to testify to Christians of all times and places. root . . . offspring of David —appropriate title here where assuring His Church of "the sure mercies of David," secured to Israel first, and through Israel to the Gentiles. Root of David, as being Jehovah; the offspring of David as man. David's Lord, yet David's son ( :- ). the morning star —that ushered in the day of grace in the beginning of this dispensation and that shall usher in the everlasting day of glory at its close. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-22-16

Source

"나 예수는 교회들을 위하여 내 사자를 보내어 이것들을 너희에게 증언하게 하였노라. 나는 다윗의 뿌리요 자손이니 곧 빛나고 새벽별이라." 예수님이 교회들을 위해 천사를 보내셨다. 다윗의 뿌리로서 여호와이시고, 다윗의 자손으로서 사람이시다. 빛나는 새벽별은 은혜의 시대를 열었고 영광의 영원한 날도 열 것이다.

원주석

17절 카드 ↗

17. Reply of the spiritual Church and John to Christ's words ( Revelation 22:7 ; Revelation 22:12 ; Revelation 22:16 ). the Spirit —in the churches and in the prophets. the bride —not here called "wife," as that title applies to her only when the full number constituting the Church shall have been completed. The invitation, "Come," only holds good while the Church is still but an affianced Bride, and not the actually wedded wife. However, "Come" may rather be the prayer of the Spirit in the Church and in believers in reply to Christ's "I come quickly," crying, Even so, "Come" ( Revelation 22:7 ; Revelation 22:12 ); Revelation 22:12- : confirms this view. The whole question of your salvation hinges on this, that you be able to hear with joy Christ's announcement, "I come," and to reply, "Come" [BENGEL]. Come to fully glorify Thy Bride. let him that heareth —that is, let him that heareth the Spirit and Bride saying to the Lord Jesus, "Come," join the Bride as a true believer, become part of her, and so say with her to Jesus, "Come." On "heareth" means "obeyeth"; for until one has obeyed the Gospel call, he cannot pray to Jesus "Come"; so "hear" is used, Revelation 1:3 ; John 10:16 . Let him that hears and obeys Jesus' voice ( Revelation 22:16 ; Revelation 1:3 ) join in praying "Come." Compare Revelation 6:1 ; Revelation 6:10 ; see on Revelation 6:1 . In the other view, which makes "Come" an invitation to sinners, this clause urges those who themselves hear savingly the invitation to address the same to others, as did Andrew and Philip after they themselves had heard and obeyed Jesus' invitation, "Come." let him that is athirst come —As the Bride, the Church, prays to Jesus, "Come," so she urges all whosoever thirst for participation in the full manifestation of redemption-glory at His coming to us, to COME in the meantime and drink of the living waters, which are the earnest of "the water of life pure as crystal . . . out of the throne of God of the Lamb" ( Revelation 22:1 ) in the regenerated heaven and earth. And —so Syriac. But A, B, Vulgate, and Coptic omit "and." whosoever will —that is, is willing and desirous. There is a descending climax; Let him that heareth effectually and savingly Christ's voice, pray individually, as the Bride, the Church, does collectively, "Come, Lord Jesus" ( Revelation 22:20 ). Let him who, though not yet having actually heard unto salvation, and so not yet able to join in the prayer, "Lord Jesus, come, "still thirsts for it, come to Christ. Whosoever is even willing, though his desires do not yet amount to positive thirsting, let him take the water of life freely, that is, gratuitously. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-22-17

Source

성령과 신부가 말씀하시기를 "오시옵소서!" 하시고, 듣는 자도 "오시옵소서!" 할 것이요, 목마른 자도 올 것이요, 또 원하는 자는 값없이 생명수를 받으라. 이것은 그리스도의 '내가 속히 오리라'는 말씀에 대한 영적 교회와 요한의 응답이다. 성령은 교회 안에서 그리고 선지자들 안에서 계신다. 이 초청에는 내려오는 순서가 있다. 이미 효과적으로 들은 자에서, 아직 목마른 자에게로, 더 나아가 원하는 자에게로 이어진다.

원주석

18절 카드 ↗

18. For I testify —None of our manuscripts have this. A, B, Vulgate, and ANDREAS read, "I" emphatic in the Greek. " I testify." unto these things —A, B, and ANDREAS read, "unto them." add . . . add —just retribution in kind. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-22-18

Source

내가 이 책의 예언의 말씀을 듣는 모든 이에게 증언하노니 만일 누구든지 이것들 외에 더하면 하나님이 이 책에 기록된 재앙들을 그에게 더하실 것이요. 이 책의 시작에 경건한 자에게 복이 약속되었듯이, 이제 끝에 그것을 더하는 자에게 저주가 선언된다.

원주석

19절 카드 ↗

19. book —None of our manuscripts read this. A, B, Aleph, Vulgate, Syriac, and Coptic read, "(take away his part, that is, portion) from the tree of life," that is, shall deprive him of participation in the tree of life. and from the things —so Vulgate. But A, B, Aleph, Syriac, Coptic, and ANDREAS omit "and"; then "which are written in this book" will refer to "the holy city and the tree of life." As in the beginning of this book ( Revelation 1:3 ) a blessing was promised to the devout, obedient student of it, so now at its close a curse is denounced against those who add to, or take from, it. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-22-19

Source

만일 누구든지 이 예언의 책의 말씀에서 제하여 버리면 하나님이 이 책에 기록된 생명나무와 거룩한 성에 참여함을 제하여 버리시리라. 더함과 제함 모두에 상응하는 공의로운 보응이 있다.

원주석

20절 카드 ↗

20. Amen. Even so, come —The Song of Solomon ( Song of Solomon 8:14 ) closes with the same yearning prayer for Christ's coming. A, B, and Aleph omit "Even so," Greek, " nai ": then translate for Amen, " So be it, come, Lord Jesus"; joining the "Amen," or "So be it," not with Christ's saying (for He calls Himself the "Amen" at the beginning of sentences, rather than puts it as a confirmation at the end), but with John's reply. Christ's "I come," and John's "Come," are almost coincident in time; so truly does the believer reflect the mind of his Lord. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-22-20

Source

이것들을 증언하시는 이가 이르시되 "내가 진실로 속히 오리라." 하시거늘, 아멘, 주 예수여, 오시옵소서! 아가서 8장 14절도 그리스도의 오심을 향한 동일한 간절한 기도로 끝난다. 그리스도의 '내가 오리라'와 요한의 '오시옵소서'는 시간적으로 거의 일치한다. 신자가 자기 주님의 마음을 얼마나 진실되게 반영하는지를 보여준다.

원주석

21절 카드 ↗

21. our —so Vulgate, Syriac, and Coptic. But A, B, and Aleph omit. Christ —so B, Vulgate, Syriac, Coptic, and ANDREAS. But A and Aleph omit. with you all —so none of our manuscripts. B has, "with all the saints." A and Vulgate have, "with all." Aleph has, "with the saints." This closing benediction, Paul's mark in his Epistles, was after Paul's death taken up by John. The Old Testament ended with a "curse" in connection with the law; the New Testament ends with a blessing in union with the Lord Jesus. Amen —so B, Aleph, and ANDREAS. A and Vulgate Fuldensis omit it. May the Blessed Lord who has caused all holy Scriptures to be written for our learning, bless this humble effort to make Scripture expound itself, and make it an instrument towards the conversion of sinners and the edification of saints, to the glory of His great name and the hastening of His kingdom! Amen. return to ' Top of Page ' Revelation Rev 21 Revelation Rev Genesis Gen 1 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 22". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ revelation-22.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 Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (26) Vine's Expository Dictionary Holman Bible Dictionary Baker's Evangelical Dictionary King James Dictionary Smith's Bible Dictionary Complete List of 26 Bible Encyclopedias (7) Int Standard Bible Encyclopedia The Nuttall Encyclopedia The 1901 Jewish Encylopedia The Catholic Encyclopedia Kitto's Bible Cyclopedia Complete List of 7 Interlinear Study Bible Hebrew Old Testament Greek Old and New Testament Strong's Interlinear Search Whole Bible ---------------- Old Testament New Testament ---------------- Books of Law Books of History Books of Wisdom Major Prophets Minor Prophets The Gospels Pauline Epistles General Epistles Apocalyptic Books NASB K

Pericope (part_of)

절 (explains)

bible-text/rev-22-21

Source

주 예수의 은혜가 모든 자들에게 있을지어다. 아멘. 이 마지막 축도는 바울이 그의 서신들에서 사용한 후 그가 죽은 뒤 요한이 이어받은 것이다. 구약은 '저주'와 함께 끝났지만(말 4:6), 신약은 주 예수 안에서 '복'으로 끝난다. 거룩한 성경들이 우리의 배움을 위해 기록되도록 하신 복되신 주님께서 이 겸손한 노력을 복 주시어 죄인들의 회심과 성도들의 덕세움을 위한 도구가 되게 하시고, 그분의 위대한 이름에 영광이 되어 그분의 나라가 속히 오게 하소서! 아멘.

원주석

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