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주석[JFB] — 요한계시록 4장 · 하늘 보좌의 환상

요약
JFB 주석 · 섹션 11개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. After this — Greek, "After these things," marking the opening of the next vision in the succession. Here is the transition from "the things which are" ( Revelation 1:19 ), the existing state of the seven churches, as a type of the Church in general, in John's time, to "the things which shall be hereafter," namely, in relation to the time when John wrote. I looked —rather as Greek, "I saw" in vision; not as English Version means, I directed my look that way. was —Omit, as not being in the Greek. opened —"standing open"; not as though John saw it in the act of being opened. Compare Ezekiel 1:1 ; Matthew 3:16 ; Acts 7:56 ; Acts 10:11 . But in those visions the heavens opened, disclosing the visions to those below on earth. Whereas here, heaven, the temple of God, remains closed to those on earth, but John is transported in vision through an open door up into heaven, whence he can see things passing on earth or in heaven, according as the scenes of the several visions require. the first voice which I heard —the voice which I heard at first, namely, in Acts 10:11- : ; the former voice. was as it were —Omit was, it not being in the Greek. "Behold" governs in sense both "a door," &c., and "the first voice," &c. Come up hither —through the "open door." be —come to pass. hereafter — Greek, "after these things": after the present time ( Acts 10:11- : ). return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-4-1

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**이 일들이 있은 뒤에** — 그리스어로 "이 일들 뒤에." 환상의 연속에서 다음 환상의 시작을 표시한다. 여기서 "지금 있는 일들"(계시록 1장 19절), 곧 요한 시대의 교회 일반의 유형으로서의 일곱 교회의 현재 상태에서, "이 후에 일어날 일들"로의 전환이 이루어진다.

**내가 보니** — 그리스어로 "나는 보았다." 열려 있는 문 — "열린 채로 서 있는." 요한이 열리는 순간을 본 것이 아니다. 에스겔 1장 1절; 마태복음 3장 16절; 사도행전 7장 56절; 10장 11절 참고. 그러나 그 환상들에서는 하늘이 열려 아래 땅의 사람들에게 환상을 보여 주었다. 반면 여기서는 하늘, 곧 하나님의 성전은 땅의 사람들에게는 닫혀 있으나, 요한은 열린 문을 통해 하늘로 올라가 거기서 각 환상의 상황이 요구하는 대로 땅이나 하늘에서 벌어지는 일들을 볼 수 있다.

**내가 처음에 들었던 나팔 소리 같은 음성** — 계시록 1장 10~11절에서 처음 들었던 그 음성이다. **이리로 올라오너라** — 열린 문을 통해. **이 후에 반드시 일어날 일들** — 현재 시간(계시록 1장 19절) 이후에.

원주석

2절 카드 ↗

2. And —omitted in the two oldest manuscripts, Vulgate, Syriac. I was, c.— Greek, "I became in the Spirit" (see on :- ): I was completely rapt in vision into the heavenly world. was set —not was placed, but was situated, literally, "lay." one sat on the throne —the Eternal Father: the Creator ( :- ): also compare Revelation 4:8 Revelation 1:4 , where also the Father is designated, "which is, and was, and is to come." When the Son, "the Lamb," is introduced, Revelation 1:4- : , a new song is sung which distinguishes the Sitter on the throne from the Lamb, " Thou hast redeemed us to God, " and Revelation 1:4- : , "Unto Him that sitteth upon the throne, and unto the Lamb." So also in Revelation 5:7 , as in Daniel 7:13 , the Son of man brought before the Ancient of days is distinguished from Him. The Father in essence is invisible, but in Scripture at times is represented as assuming a visible form. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-4-2

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**그 즉시 내가 성령에 사로잡혔습니다** — 그리스어로 "나는 성령 안에 있게 되었다"(계시록 1장 10절 참고). 나는 환상 가운데 완전히 하늘 세계로 황홀경 속에 사로잡혔다.

**보좌 위에 한 분이 앉아 계셨습니다** — 영원하신 아버지, 곧 창조주다(계시록 4장 11절 참고). 또한 "지금도 계시고 전에도 계셨고 장차 오실" 분으로 아버지를 지칭하는 계시록 1장 4절과 비교하라. 어린양 그리스도가 소개될 때(계시록 5장)에는 새 노래가 불려지며 보좌에 앉으신 분과 어린양을 구별한다. "당신은 우리를 하나님께 속하도록 속량하셨다." 다니엘 7장 13절처럼 아버지 하나님 앞에 인자가 나아오는 것과 구별된다. 아버지는 본질적으로 보이지 않으시지만 성경에서 때로는 가시적 형상을 취하시는 것으로 묘사된다.

원주석

3절 카드 ↗

3. was —omitted in the two oldest manuscripts but supported by Vulgate and Coptic . to look upon — Greek, "in sight," or "appearance." jasper —From :- , where it is called most precious, which the jasper was not, EBRARD infers it was a diamond. Ordinarily, the jasper is a stone of various wavy colors, somewhat transparent: in :- it represents watery crystalline brightness. The sardine, our cornelian, or else a fiery red. As the watery brightness represents God's holiness, so the fiery red His justice executing fiery wrath. The same union of white or watery brightness and fiery redness appears in Revelation 1:14 ; Revelation 10:1 ; Ezekiel 1:4 ; Ezekiel 8:2 ; Daniel 7:9 . rainbow round about the throne —forming a complete circle (type of God's perfection and eternity: not a half circle as the earthly rainbow) surrounding the throne vertically. Its various colors, which combined form one pure solar ray, symbolize the varied aspects of God's providential dealings uniting in one harmonious whole. Here, however, the predominating color among the prismatic colors is green, the most refreshing of colors to look upon, and so symbolizing God's consolatory promises in Christ to His people amidst judgments on His foes. Moreover, the rainbow was the appointed token of God's covenant with all flesh, and His people in particular. Hereby God in type renewed to man the grant originally made to the first Adam. The antitype will be the "new heavens and the new earth" restored to redeemed man, just as the earth, after the destruction by the flood, was restored to Noah. As the rainbow was first reflected on the waters of the world's ruin, and continues to be seen only when a cloud is brought over the earth, so another deluge, namely, of fire, shall precede the new heavens and earth: the Lord, as here, on His throne, whence ( Revelation 4:5 ) proceed "lightnings and thunderings," shall issue the commission to rid the earth of its oppressors: but then, amidst judgment, when other men's hearts fail them for fear, the believer shall be reassured by the rainbow, the covenant token, round the throne (compare DE BURGH, Exposition of Revelation ). The heavenly bow speaks of the shipwreck of the world through sin: it speaks also of calm and sunshine after the storm. The cloud is the regular token of God's and Christ's presence, for example, in the tabernacle's holiest place; on Mount Sinai at the giving of the law; at the ascension ( Revelation 4:5- : ); at His coming again ( Revelation 4:5- : ). return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-4-3

Source

**벽옥과 홍보석 같았고** — "보기에"의 의미로. 벽옥은 계시록 21장 11절에서 "지극히 귀한 것"으로 불리므로, 에브라르트는 이것이 다이아몬드라고 추론한다. 보통 벽옥은 다양한 물결 모양의 색을 가진 반투명한 돌이다. 계시록 21장에서 그것은 수정처럼 투명한 밝음을 나타낸다. 홍보석(우리의 붉은 마노 또는 불꽃 같은 붉은색)은 하나님의 거룩하심을 나타내는 수정처럼 밝은 것과 마찬가지로 그분의 의로운 진노를 집행하는 그분의 공의를 나타낸다.

**무지개** — 완전한 원을 이루며(하나님의 완전하심과 영원하심의 상징, 땅의 반원이 아닌) 보좌를 수직으로 둘러싼다. 프리즘 색들의 다양함이 하나의 순수한 태양광으로 합쳐지듯, 하나님의 섭리적 다루심의 다양한 측면이 하나의 조화로운 전체로 합쳐진다. 여기서는 초록색이 지배적인데, 이는 가장 상쾌한 색으로서 원수들에 대한 심판 가운데서도 그분의 백성을 향한 하나님의 위로의 약속을 상징한다. 무지개는 모든 육체와 특별히 그분의 백성과 맺으신 하나님의 언약의 지정된 징표였다.

하늘의 활은 죄로 인한 세상의 난파를 말하고, 폭풍 후의 고요함과 햇살도 말한다. 구름은 하나님과 그리스도의 임재의 정규 징표로, 지성소의 성막에서, 시내산 율법 수여 시에, 승천 때에, 재림 때에 나타난다.

원주석

4절 카드 ↗

4. seats —rather as the Greek is translated in this very verse, "thrones," of course lower and smaller than the grand central throne. So :- , "the seat (rather, throne ) of the beasts," in hellish parody of God's throne. four and twenty elders — Greek, " the four and twenty (or as one oldest manuscript, 'twenty-four') elders": the well-known elders [ALFORD]. But TREGELLES translates, "Upon the twenty-four thrones ( I saw: omitted in two oldest manuscripts) elders sitting": which is more probable, as the twenty-four elders were not mentioned before, whereas the twenty-four thrones were. They are not angels, for they have white robes and crowns of victory, implying a conflict and endurance, "Thou hast redeemed us ": they represent the Heads of the Old and New Testament churches respectively, the Twelve Patriarchs (compare :- , not in their personal, but in their representative character), and Twelve Apostles. So in :- , "the song of Moses, and of the Lamb, " the double constituents of the Church are implied, the Old Testament and the New Testament. "Elders" is the very term for the ministry both of the Old and New Testament, the Jewish and the catholic Gentile Church. The tabernacle was a "pattern" of the heavenly antitype; the holy place, a figure of HEAVEN ITSELF. Thus Jehovah's throne is represented by the mercy seat in the holiest, the Shekinah-cloud over it. "The seven lamps of fire before the throne" ( :- ) are antitypical to the seven-branched candlestick also in the holiest, emblem of the manifold Spirit of God: "the sea of glass" ( Revelation 4:6 ) corresponds to the molten sea before the sanctuary, wherein the priests washed themselves before entering on their holy service; so introduced here in connection with the redeemed "priests unto God" (compare Note, see on Revelation 4:1 ). The "four living creatures" ( Revelation 4:6 ; Revelation 4:7 ) answer to the cherubim over the mercy seat. So the twenty-four throned and crowned elders are typified by the twenty-four chiefs of the twenty-four courses of priests, " Governors of the sanctuary, and governors of God" ( 1 Chronicles 24:5 ; 1 Chronicles 25:1-31 ). return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-4-4

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**스물네 명의 장로** — "여호와의 총독들이요 하나님의 총독들"(역대상 24장 5절) 이라는 제사장 24반차의 우두머리들로 예표된다. 그들은 천사들이 아니다. 흰옷과 승리의 면류관은 싸움과 견딤을 암시한다. "당신은 우리를 속량하셨습니다." 그들은 구약과 신약 교회의 머리들을 각각 대표한다. 열두 족장들과 열두 사도들. 이처럼 "모세의 노래와 어린양의 노래"(계시록 15장)에 교회의 이중 구성 요소, 곧 구약과 신약이 암시된다. "장로"는 구약과 신약 모두, 유대 교회와 이방 교회 모두의 사역에 쓰이는 용어다.

원주석

5절 카드 ↗

5. proceeded - Greek, "proceed." thunderings and voices —The two oldest manuscripts transpose, "voices and thunderings." Compare at the giving of the law on Sinai, :- . "The thunderings express God's threats against the ungodly: there are voices in the thunders ( :- ), that is, not only does He threaten generally, but also predicts special judgments" [GROTIUS]. seven lamps . . . seven Spirits —The Holy Spirit in His sevenfold operation, as the light-and-life Giver (compare :- , seven eyes . . . the seven Spirits of God; Revelation 1:4 ; Revelation 21:23 ; Psalms 119:105 ) and fiery purifier of the godly, and consumer of the ungodly ( Psalms 119:105- : ). return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-4-5

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**번개와 음성과 천둥** — 두 개의 가장 오래된 사본들은 "음성과 천둥"으로 순서를 바꾼다. 시내산에서 율법을 수여할 때와 비교하라(출애굽기 19장). "천둥은 불경건한 자들에 대한 하나님의 위협을 표현한다. 천둥 안에 음성들이 있다(계시록 8장 5절). 곧 그분은 일반적으로만 위협하지 않고 특별한 심판들도 예고하신다" [그로티우스].

**일곱 등불, 일곱 영** — 일곱 겹으로 운행하시는 성령, 빛과 생명을 주시는 분이자 경건한 자를 정화하고 불경건한 자를 소멸하는 분이다(스가랴 4장 2~10절; 계시록 1장 4절; 21장 23절; 시편 119편 105절 참고).

원주석

6절 카드 ↗

6. Two oldest manuscripts, A, B, Vulgate, Coptic, and Syriac read, " As it were a sea of glass." like . . . crystal —not imperfectly transparent as the ancient common glass, but like rock crystal. Contrast the turbid "many waters" on which the harlot "sitteth" ( Revelation 17:1 ; Revelation 17:15 ). Compare Revelation 17:15- : , "the sky . . . as a molten looking-glass." Thus, primarily, the pure ether which separates God's throne from John, and from all things before it, may be meant, symbolizing the "purity, calmness, and majesty of God's rule" [ALFORD]. But see the analogue in the temple, the molten sea before the sanctuary (see on Revelation 4:4 , above). There is in this sea depth and transparency, but not the fluidity and instability of the natural sea (compare Revelation 4:4- : ). It stands solid, calm, and clear, God's judgments are called "a great deep" ( Revelation 4:4- : ). In Revelation 15:2 it is a "sea of glass mingled with fire. " Thus there is symbolized here the purificatory baptism of water and the Spirit of all who are made "kings and priests unto God." In Revelation 15:2- : the baptism with the fire of trial is meant. Through both all the king-priests have to pass in coming to God: His judgments, which overwhelm the ungodly, they stand firmly upon, as on a solid sea of glass; able like Christ to walk on the sea, as though it were solid. round about the throne —one in the midst of each side of the throne. four beasts —The Greek for "beasts," Revelation 13:1 ; Revelation 13:11 , is different, therion, the symbol for the carnal man by opposition to God losing his true glory, as lord, under Him, of the lower creatures, and degraded to the level of the beast. Here it is zoon, "living creatures"; not beast. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-4-6

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**수정과 같은 유리 바다** — 고대의 일반 유리처럼 불완전하게 투명한 것이 아니라 수정과 같다. 창녀가 "앉아 있는" 탁한 "많은 물"과 대조된다(계시록 17장 1, 15절). 하나님의 보좌와 요한 사이, 그리고 보좌 앞의 모든 것 사이를 분리하는 순수한 에테르로, 하나님의 통치의 "순결함, 고요함, 위엄"을 상징한다. 그러나 성소 앞에 있던 물두멍에 있는 유비도 참고하라(위의 계시록 4장 4절 주석). 이 바다에는 깊이와 투명함이 있으나 자연 바다의 유동성과 불안정성이 없다. 고요하고 맑게 서 있다. 하나님의 심판들은 "큰 깊음"으로 불린다. 계시록 15장 2절에서는 "불이 섞인 유리 바다"다. 이처럼 여기서는 "하나님께 드릴 왕들이요 제사장들"이 된 모든 자들의 물과 성령의 정화 세례가 상징된다.

**네 생물** — 계시록 13장 1, 11절에서 짐승에 해당하는 그리스어 "테리온"은 하나님께 대한 반대로 참된 영광을 잃고 낮은 피조물들의 수준으로 떨어진 육적 인간의 상징이다. 여기서는 "조에", 곧 "살아 있는 피조물"이다. "짐승"이 아니다.

원주석

7절 카드 ↗

7. calf —"a steer" [ALFORD]. The Septuagint often uses the Greek term here for an ox ( Exodus 22:1 ; Exodus 29:10 , &c.). as a man —The oldest manuscripts have "as of a man." return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

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**송아지 같았으며** — "수소" [올포드]. 칠십인역은 그리스어 용어를 종종 소의 뜻으로 사용한다(출애굽기 22장 1절; 29장 10절 등).

원주석

8절 카드 ↗

8. about him — Greek, "round about him." ALFORD connects this with the following sentence: "All round and within (their wings) they are (so two oldest manuscripts, A, B, and Vulgate read) full of eyes." John's object is to show that the six wings in each did not interfere with that which he had before declared, namely, that they were "full of eyes before and behind." The eyes were round the outside of each wing, and up the inside of each when half expanded, and of the part of body in that inward recess. rest not —literally, "have no rest." How awfully different the reason why the worshippers of the beast "have no rest day nor night," namely, "their torment for ever and ever." Holy, holy, holy —The " tris-hagion " of the Greek liturgies. In :- , as here, it occurs; also Psalms 99:3 ; Psalms 99:5 ; Psalms 99:9 , where He is praised as "holy," (1) on account of His majesty ( Revelation 4:1 ) about to display itself; (2) His justice ( Revelation 4:1- : ) already displaying itself; (3) His mercy ( Revelation 4:1- : ) which displayed itself in times past. So here "Holy," as He "who was"; "Holy," as He "who is": "Holy," as He "who is to come." He showed Himself an object of holy worship in the past creation of all things: more fully He shows Himself so in governing all things: He will, in the highest degree, show Himself so in the consummation of all things. "Of (from) Him, through Him, and to Him, are all things: to whom be glory for ever. Amen." In Revelation 4:1- : there is added, "the whole EARTH is full of His glory." But in Revelation this is deferred until the glory of THE LORD fills the earth, His enemies having been destroyed [BENGEL]. Almighty —answering to "Lord of hosts" (Sabaoth), Revelation 4:1- : . The cherubim here have six wings, like the seraphim in Isaiah 6:2 ; whereas the cherubim in Ezekiel 1:6 had four wings each. They are called by the same name, "living creatures." But whereas in Ezekiel each living creature has all four faces, here the four belong severally one to each. See on Ezekiel 1:6- : . The four living creatures answer by contrast to the four world powers represented by four beasts. The Fathers identified them with the four Gospels, Matthew the lion, Mark the ox, Luke the man, John the eagle: these symbols, thus viewed, express not the personal character of the Evangelists, but the manifold aspect of Christ in relation to the world ( four being the number significant of world-wide extension, for example, the four quarters of the world) presented by them severally: the lion expressing royalty, as Matthew gives prominence to this feature of Christ; the ox, laborious endurance, Christ's prominent characteristic in Mark; man, brotherly sympathy with the whole race of man, Christ's prominent feature in Luke; the eagle, soaring majesty, prominent in John's description of Christ as the Divine Word. But here the context best suits the view which regards the four living creatures as representing the redeemed election-Church in its relation of ministering king-priests to God, and ministers of blessing to the redeemed earth, and the nations on it, and the animal creation, in which man stands at the head of all, the lion at the head of wild beasts, the ox at the head of tame beasts, the eagle at the head of birds and of the creatures of the waters. Compare Revelation 5:8-10 , "Thou hast redeemed us by Thy blood out of every kindred . . . and hast made us unto our God kings and priests: and we shall reign on the earth "; and Revelation 5:8-66.5.10- : , the partakers with Christ of the first resurrection, who conjointly with Him reign over the redeemed nations that are in the flesh. Compare as to the happy and willing subjection of the lower animal world, Isaiah 11:6-8 ; Isaiah 65:25 ; Ezekiel 34:25 ; Hosea 2:18 . Jewish tradition says the "four standards" under which Israel encamped in the wilderness, to the east, Judah, to the north, Dan, to the west, Ephraim, to the south, Reuben, were respectively a lion, an eagle, an ox, and a man, while in the midst was the tabernacle containing the Shekinah symbol of the Divine Presence. Thus we have "the picture of that blessed period when—the earth having been fitted for being the kingdom of the Father—the court of heaven will be transferred to earth, and the 'tabernacle of God shall be with men' ( Revelation 21:3 ), and the whole world will be subject to a never-ending theocracy" (compare DE BURGH, Exposition of Revelation ). The point of union between the two views given above is: Christ is the perfect realization of the ideal of man; Christ is presented in His fourfold aspect in the four Gospels respectively. The redeemed election-Church similarly, when in and through Christ (with whom she shall reign) she realizes the ideal of man, shall combine in herself human perfections having a fourfold aspect: (1) kingly righteousness with hatred of evil and judicial equity, answering to the "lion"; (2) laborious diligence in every duty, the "ox"; (3) human sympathy, the "man"; (4) the contemplation of heavenly truth, the "eagle." As the high-soaring intelligence, the eagle, forms the contrasted complement to practical labor, the ox bound to the soil; so holy judicial vengeance against evil, the lion springing suddenly and terribly on the doomed, forms the contrasted complement to human sympathy, the man. In Revelation 21:3- : we read, "Each had six wings: with twain he covered his face (in reverence, as not presuming to lift up his face to God), with twain he covered his feet (in humility, as not worthy to stand in God's holy presence), and with twain he did fly [in obedient readiness to do instantly God's command]." return to ' Top of Page ' <a name="verse-9" class="com-number"

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**쉬지 않고** — 문자적으로 "쉼이 없다." 짐승의 경우 "밤낮 쉬지 않는" 이유가 얼마나 무섭게 다른지! 그들은 "영원무궁토록 고통을 받는다."

**거룩하다, 거룩하다, 거룩하다** — 그리스 전례서들의 "트리스-하기온." 이사야 6장에도 나온다. 그리고 시편 99편 3, 5, 9절에서 세 번 거룩하다고 찬양된다. (1) 나타나려는 그분의 위엄 때문에; (2) 이미 나타나고 있는 그분의 공의 때문에; (3) 이미 나타났던 그분의 자비 때문에. 이처럼 여기서 "거룩하다"는 "계셨던 분"으로, "거룩하다"는 "계신 분"으로, "거룩하다"는 "장차 오실 분"으로 구분된다.

**전능하신 주 하나님이여** — 이사야 6장 3절의 "만군의 여호와"에 해당한다. 여기 네 생물은 이사야 6장 2절의 스랍처럼 날개가 여섯 개다. 반면 에스겔 1장 6절의 그룹들은 각기 날개가 넷이다. 둘 다 "살아 있는 피조물"로 불린다. 에스겔에서는 각 생물이 네 가지 얼굴을 모두 가지고 있는 반면, 여기서는 네 가지가 각각 하나씩 나뉘어 있다. 교부들은 네 복음서와 동일시했다. 마태는 사자, 마가는 소, 누가는 사람, 요한은 독수리로. 이 상징들은 복음서 기자들의 개인적 성격이 아니라 각각의 복음서가 그리스도를 세상에 제시하는 네 겹의 측면을 표현한다.

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9절 카드 ↗

9-11. The ground of praise here is God's eternity, and God's power and glory manifested in the creation of all things for His pleasure. Creation is the foundation of all God's other acts of power, wisdom, and love, and therefore forms the first theme of His creatures' thanksgivings. The four living creatures take the lead of the twenty-four elders, both in this anthem, and in that new song which follows on the ground of their redemption ( :- ). when —that is, whensoever: as often as. A simultaneous giving of glory on the part of the beasts, and on the part of the elders. give —"shall give" in one oldest manuscript. for ever and ever — Greek, "unto the ages of the ages." return to ' Top of Page ' <a name="verse-10" class="com-number"

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10절 카드 ↗

10. fall —immediately. Greek, " shall fall down": implying that this ascription of praise shall be repeated onward to eternity. So also, " shall worship . . . shall cast their crowns," namely, in acknowledgment that all the merit of their crowns (not kingly diadems, but the crowns of conquerors) is due to Him. return to ' Top of Page ' <a name="verse-11" class="com-number"

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**찬양의 주제** — 여기서 찬양의 근거는 하나님의 영원성과 만물을 창조하시는 데 나타난 하나님의 권능과 영광이다. 창조는 하나님의 다른 모든 능력과 지혜와 사랑의 행위들의 기초이므로, 그분의 피조물들의 감사의 첫 번째 주제가 된다. 네 생물이 이 찬양에서나 구속을 근거로 한 새 노래에서나(계시록 5장) 스물네 장로에 앞서 시작한다.

**엎드려** — 즉시. 그리스어로 "엎드릴 것이다." 이 찬양의 귀속이 영원히 반복될 것임을 암시한다. "자기들의 금관을 보좌 앞에 내려놓으며" — 자기들의 면류관의 모든 공로(왕의 왕관이 아니라 승자의 면류관)가 그분께 마땅함을 인정하는 것이다.

원주석

11절 카드 ↗

11. O Lord —The two oldest manuscripts, A, B, Vulgate, and Syriac add, "and our God." "Our" by virtue of creation, and especially redemption. One oldest manuscript, B, and Syriac insert "the Holy One." But another, A, Vulgate, and Coptic omit this, as English Version does. glory, c.—" the glory . . . the honour . . . the power." thou —emphatic in the Greek: "It is THOU who didst create." all things — Greek, "the all things": the universe. for, &c.— Greek, "on account of" "for the sake of Thy pleasure," or "will." English Version is good Greek. Though the context better suits, it was because of Thy will, that "they were" (so one oldest manuscript, A, Vulgate, Syriac, and Coptic read, instead of English Version "are": another oldest manuscript, B, reads, "They were not, and were created," were created out of nothing), that is, were existing, as contrasted with their previous non-existence. With God to will is to effect: to determine is to perform. So in Genesis 1:3 , "Let there be light, and there was light": in Hebrew an expressive tautology, the same word and tense and letters being used for "let there be," and "there was," marking the simultaneity and identity of the will and the effect. D. LONGINUS [ On the Sublime, 9], a heathen, praises this description of God's power by "the lawgiver of the Jews, no ordinary man," as one worthy of the theme. were created —by Thy definite act of creation at a definite time. return to ' Top of Page ' Revelation Rev 3 Revelation Rev Revelation Rev 5 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 4". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ revelation-4.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 Di

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**영광과 존귀와 권능을 받으시기에 합당하십니다** — "영광 ... 존귀 ... 권능." **주께서 만물을 창조하셨으며** — 그리스어에서 "당신"이 강조된다. "창조하신 것은 당신이십니다." **주의 뜻으로 그것들이 존재하게 되었고 창조되었기 때문입니다** — 그리스어로 "당신의 뜻 때문에." 하나님께 있어서 의지하는 것은 실행하는 것이다. 결정하는 것은 수행하는 것이다. 창세기 1장 3절 "빛이 있으라 하시니 빛이 있었고"처럼. **창조되었습니다** — 창조의 확정된 행위로.

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