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주석[JFB] — 요한계시록 8장 · 일곱째 인과 나팔

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1절 카드 ↗

1. was — Greek, "came to pass"; "began to be." silence in heaven about . . . half an hour —The last seal having been broken open, the book of God's eternal plan of redemption is opened for the Lamb to read to the blessed ones in heaven. The half hour's silence contrasts with the previous jubilant songs of the great multitude, taken up by the angels ( :- ). It is the solemn introduction to the employments and enjoyments of the eternal Sabbath-rest of the people of God, commencing with the Lamb's reading the book heretofore sealed up, and which we cannot know till then. In :- , similarly at the eve of the sounding of the seventh trumpet, when the seven thunders uttered their voices, John is forbidden to write them. The seventh trumpet ( :- ) winds up God's vast plan of providence and grace in redemption, just as the seventh seal brings it to the same consummation. So also the seventh vial, :- . Not that the seven seals, the seven trumpets, and the seven vials, though parallel, are repetitions. They each trace the course of divine action up to the grand consummation in which they all meet, under a different aspect. Thunders, lightnings, an earthquake, and voices close the seven thunders and the seven seals alike (compare Revelation 8:5 ; Revelation 11:19 ). Compare at the seventh vial, the voices, thunders, lightnings, and earthquake, Revelation 11:19- : . The half-hour silence is the brief pause GIVEN TO JOHN between the preceding vision and the following one, implying, on the one hand, the solemn introduction to the eternal sabbatism which is to follow the seventh seal; and, on the other, the silence which continued during the incense-accompanied prayers which usher in the first of the seven trumpets ( Revelation 11:19- : ). In the Jewish temple, musical instruments and singing resounded during the whole time of the offering of the sacrifices, which formed the first part of the service. But at the offering of incense, solemn silence was kept ("My soul waiteth upon God," Psalms 62:1 ; "is silent," Margin; Psalms 62:1- : , Margin ), the people praying secretly all the time. The half-hour stillness implies, too, the earnest adoring expectation with which the blessed spirits and the angels await the succeeding unfolding of God's judgments. A short space is implied; for even an hour is so used ( Revelation 17:12 ; Revelation 18:10 ; Revelation 18:19 ). return to ' Top of Page ' <a name="verse-2" class="com-number"

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**하늘에 잠잠함이 반 시간쯤** — 일곱째 봉인이 열리자, 하나님의 영원한 구속 계획의 책이 펼쳐져 어린양이 복된 자들에게 읽어주신다. 반 시간의 침묵은 이전 대군중의 환호하는 노래들과 대조된다(계시록 5장 8절 이하). 그것은 하나님 백성의 영원한 안식의 복된 취임을 위한 엄숙한 도입부다.

이 침묵은 일곱 봉인들이 일곱 나팔들과, 그리고 첫 번째 나팔 소리에 앞서는 향 연기와 기도의 제사 기간과 연결되는 짧은 간격이기도 하다. 유대 성전에서는 제사를 드리는 동안 내내 악기 소리와 노래 소리가 울려 퍼졌으나, 향을 드리는 동안에는 엄숙한 침묵이 유지되었고 백성들은 조용히 기도했다. 이 반 시간의 침묵은 복된 영들과 천사들이 하나님의 심판들이 펼쳐지기를 경배하며 기다리는 진지한 열망을 암시한다.

원주석

2절 카드 ↗

2. the seven angels —Compare the apocryphal Tobit 12:15 , "I am Raphael, one of the seven holy angels which present the prayers of the saints, and which go in and out before the glory of the Holy One." Compare :- , "I am Gabriel, that stand in the presence of God." stood — Greek, "stand." seven trumpets —These come in during the time while the martyrs rest until their fellow servants also, that should be killed as they were, should be fulfilled; for it is the inhabiters of the earth on whom the judgments fall, on whom also the martyrs prayed that they should fall ( Revelation 6:10 ). All the ungodly, and not merely some one portion of them, are meant, all the opponents and obstacles in the way of the kingdom of Christ and His saints, as is proved by Revelation 11:15 ; Revelation 11:18 , end, at the close of the seven trumpets. The Revelation becomes more special only as it advances farther ( Revelation 13:1-18 ; Revelation 16:10 ; Revelation 17:18 ). By the seven trumpets the world kingdoms are overturned to make way for Christ's universal kingdom. The first four are connected together; and the last three, which alone have Woe, woe, woe ( Revelation 8:7-13 ). return to ' Top of Page ' <a name="verse-3" class="com-number"

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**일곱 천사** — 외경 토빗 12장 15절을 비교하라: "나는 성도들의 기도를 아뢰며 거룩하신 분의 영광 앞에 드나드는 일곱 거룩한 천사들 가운데 하나인 라파엘이다." **일곱 나팔** — 이것들은 순교자들이 다섯째 봉인 아래서 나머지 동료 종들도 함께 죽임을 당할 때까지 쉬기를 명받는 동안 임한다. 일곱 나팔들로써 세계 왕국들이 전복되어 그리스도의 보편적 왕국을 위한 길이 열린다.

원주석

3절 카드 ↗

3. another angel —not Christ, as many think; for He, in Revelation, is always designated by one of His proper titles; though, doubtless, He is the only true High Priest, the Angel of the Covenant, standing before the golden altar of incense, and there, as Mediator, offering up His people's prayers, rendered acceptable before God through the incense of His merit. Here the angel acts merely as a ministering spirit ( :- ), just as the twenty-four elders have vials full of odors, or incense, which are the prayers of saints ( :- ), and which they present before the Lamb. How precisely their ministry, in perfuming the prayers of the saints and offering them on the altar of incense, is exercised, we know not, but we do know they are not to be prayed TO. If we send an offering of tribute to the king, the king's messenger is not allowed to appropriate what is due to the king alone. there was given unto him —The angel does not provide the incense; it is given to him by Christ, whose meritorious obedience and death are the incense, rendering the saints' prayers well pleasing to God. It is not the saints who give the angel the incense; nor are their prayers identified with the incense; nor do they offer their prayers to him. Christ alone is the Mediator through whom, and to whom, prayer is to be offered. offer it with the prayers —rather as Greek, " give it TO the prayers," so rendering them efficacious as a sweet-smelling savor to God. Christ's merits alone can thus incense our prayers, though the angelic ministry be employed to attach this incense to the prayers. The saints' praying on earth, and the angel's incensing in heaven, are simultaneous. all saints —The prayers both of the saints in the heavenly rest, and of those militant on earth. The martyrs' cry is the foremost, and brings down the ensuing judgments. golden altar —antitype to the earthly. return to ' Top of Page ' <a name="verse-4" class="com-number"

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**또 다른 천사** — 여기서 천사는 단순히 봉사하는 영으로 행동한다(히브리서 1장 14절 참고). 스물네 장로들이 성도들의 기도인 향이 가득 찬 금 대접을 가지고 어린양 앞에 드린 것처럼. 어떻게 그들의 봉사가 행해지는지 우리는 모르지만, 그들에게 기도해서는 안 된다.

**그가 향을 가지고** — 천사가 향을 직접 제공하지 않는다. 그것은 그리스도에 의해 주어지는데, 그분의 공로로 이루어진 순종과 죽음이 바로 향으로서 성도들의 기도를 하나님께 향기롭게 한다. **성도들의 모든 기도와 합하여** — 그리스어로 "기도들에 드리도록." 그리하여 그것들을 하나님께 달콤한 향기가 되게 한다. **금 제단** — 지상 성전의 분향단의 원형에 해당하는 하늘의 제단.

원주석

4절 카드 ↗

4. the smoke . . . which came with the prayers . . . ascended up —rather, "the smoke of the incense FOR (or ' given TO': 'given' being understood from :- ) the prayers of the saints ascended up, out of the angel's hand, in the presence of Gods" The angel merely burns the incense given him by Christ the High Priest, so that its smoke blends with the ascending prayers of the saints. The saints themselves are priests; and the angels in this priestly ministration are but their fellow servants ( Revelation 19:10 ). return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

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**향 연기가 ... 하나님 앞으로 올라갔으며** — 그리스어로 "성도들의 기도를 위한 향 연기가 천사의 손에서 하나님 앞으로 올라갔다." 천사는 단지 대제사장 그리스도께서 주신 향을 태울 뿐이며, 그 연기가 성도들의 올라가는 기도와 뒤섞인다. 성도들 자신이 제사장들이며, 이 제사장적 봉사에서 천사들은 그들의 동료 종들에 불과하다(계시록 19장 10절).

원주석

5절 카드 ↗

5. cast it into the earth —that is, unto the earth: the hot coals off the altar cast on the earth, symbolize God's fiery judgments about to descend on the Church's foes in answer to the saints' incense-perfumed prayers which have just ascended before God, and those of the martyrs. How marvellous the power of the saints' prayers! there were —"there took place," or "ensued." voices, and thunderings, and lightnings —B places the "voices" after "thunderings." A places it after "lightnings." return to ' Top of Page ' <a name="verse-6" class="com-number"

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**불을 담아 땅에 쏟으니** — 곧 땅 위로; 제단의 불타는 숯불이 땅에 쏟아지는 것은 방금 하나님 앞에 올라간 향 연기 기도들에 대한 응답으로 교회의 원수들에게 내릴 하나님의 불같은 심판들을 상징한다. 성도들의 기도의 능력이 얼마나 놀라운가! **음성들, 뇌성들, 번개들 그리고 지진** — B는 "음성들"을 "뇌성들" 뒤에 놓는다. A는 "번개들" 뒤에 놓는다.

원주석

6절 카드 ↗

6. sound —blow the trumpets. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

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**나팔 불기를 준비했습니다** — 나팔을 불 준비를 했다.

원주석

7절 카드 ↗

7. The common feature of the first four trumpets is, the judgments under them affect natural objects, the accessories of life, the earth, trees, grass, the sea, rivers, fountains, the light of the sun, moon, and stars. The last three, the woe-trumpets ( :- ), affect men's life with pain, death, and hell. The language is evidently drawn from the plagues of Egypt, five or six out of the ten exactly corresponding: the hail, the fire ( :- ), the WATER turned to blood ( Exodus 7:19 ), the darkness ( Exodus 10:21 ), the locusts ( Exodus 10:12 ), and perhaps the death ( Exodus 10:12- : ). Judicial retribution in kind characterizes the inflictions of the first four, those elements which had been abused punishing their abusers. mingled with —A, B, and Vulgate read, Greek, ". . . IN blood." So in the case of the second and third vials ( Revelation 16:3 ; Revelation 16:4 ). upon the earth — Greek, " unto the earth." A, B, Vulgate, and Syriac add, "And the third of the earth was burnt up." So under the third trumpet, the third of the rivers is affected: also, under the sixth trumpet, the third part of men are killed. In Zechariah 13:8 ; Zechariah 13:9 this tripartite division appears, but the proportions reversed, two parts killed, only a third preserved. Here, vice versa, two-thirds escape, one-third is smitten. The fire was the predominant element. all green grass —no longer a third, but all is burnt up. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

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**첫째 천사가 나팔을 불었을 때** — 처음 네 나팔의 공통적 특징은 그 심판들이 자연 대상들에 영향을 미친다는 것이다: 땅, 나무, 풀, 바다, 강, 샘, 그리고 해와 달과 별들의 빛. 마지막 세 개의 화-나팔들(계시록 8장 13절)은 사람의 삶에 고통, 죽음, 지옥을 가져온다.

이 언어는 분명히 이집트의 재앙들에서 끌어온 것으로, 열 재앙 중 다섯 내지 여섯이 정확히 대응한다: 우박, 불(출애굽기 9장 24절), 물이 피로 변함(출애굽기 7장 19절), 어둠(출애굽기 10장 21절), 메뚜기(출애굽기 10장 12절). 처음 네 나팔 아래서 남용되었던 요소들이 남용한 자들을 징벌한다.

**피가 섞인 우박과 불** — A, B와 불가타 성경은 "피 안에 섞인"으로 읽는다. **땅의 삼 분의 일이 타버리고** — 세 번째 나팔 아래서 강의 삼 분의 일이 영향을 받으며, 여섯 번째 나팔 아래서 사람의 삼 분의 일이 죽는다. **모든 푸른 풀도 타버렸습니다** — 더 이상 삼 분의 일이 아니라 모든 것이 타버린다.

원주석

8절 카드 ↗

8. as it were —not literally a mountain: a mountain-like burning mass. There is a plain allusion to Jeremiah 51:25 ; Amos 7:4 . third part of the sea became blood —In the parallel second vial, the whole sea (not merely a third ) becomes blood. The overthrow of Jericho, the type of the Antichristian Babylon, after which Israel, under Joshua (the same name as Jesus ), victoriously took possession of Canaan, the type of Christ's and His people's kingdom, is perhaps alluded to in the SEVEN trumpets, which end in the overthrow of all Christ's foes, and the setting up of His kingdom. On the seventh day, at the seventh time, when the seven priests blew the seven ram's horn trumpets, the people shouted, and the walls fell flat: and then ensued the blood-shedding of the foe. A mountain-like fiery mass would not naturally change water into blood; nor would the third part of ships be thereby destroyed. return to ' Top of Page ' <a name="verse-9" class="com-number"

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**불붙는 큰 산이 바다에 던져지는 것** — 문자적인 산이 아니라 산 같은 불타는 덩어리. 예레미야 51장 25절; 아모스 7장 4절에 대한 명백한 암시가 있다. **바다의 삼 분의 일이 피가 되고** — 병행하는 두 번째 대접에서는 전체 바다(삼 분의 일만이 아닌)가 피가 된다.

원주석

9절 카드 ↗

9. The symbolical interpreters take the ships here to be churches. For the Greek here for ships is not the common one, but that used in the Gospels of the apostolic vessel in which Christ taught: and the first churches were in the shape of an inverted ship: and the Greek for destroyed is also used of heretical corruptings ( :- ). return to ' Top of Page ' <a name="verse-10" class="com-number"

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**배들의 삼 분의 일이 파괴되었습니다** — 상징적 해석자들은 여기서 배들을 교회들로 본다. 배를 가리키는 그리스어가 여기서는 일반적인 단어가 아니라 복음서들에서 그리스도께서 가르치셨던 사도들의 배를 가리키는 단어가 쓰였기 때문이다.

원주석

10절 카드 ↗

10. a lamp — a torch. return to ' Top of Page ' <a name="verse-11" class="com-number"

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**횃불 같이 타는 큰 별이** — "횃불."

원주석

11절 카드 ↗

11. The symbolizers interpret the star fallen from heaven as a chief minister (ARIUS, according to BULLINGER, BENGEL, and others; or some future false teacher, if, as is more likely, the event be still future) falling from his high place in the Church, and instead of shining with heavenly light as a star, becoming a torch lit with earthly fire and smouldering with smoke. And "wormwood," though medicinal in some cases, if used as ordinary water would not only be disagreeable to the taste, but also fatal to life: so "heretical wormwood changes the sweet Siloas of Scripture into deadly Marahs" [WORDSWORTH]. Contrast the converse change of bitter Marah water into sweet, :- . ALFORD gives as an illustration in a physical point of view, the conversion of water into firewater or ardent spirits, which may yet go on to destroy even as many as a third of the ungodly in the latter days. return to ' Top of Page ' <a name="verse-12" class="com-number"

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**쓴 쑥** — 상징적 해석자들은 이 하늘에서 떨어진 별을 (아리우스나 미래의 어떤 거짓 교사처럼) 교회 안에서 높은 자리에서 타락한 어떤 중요한 사역자로 해석한다. 하늘의 빛으로 빛나는 별이 아니라, 세속적 불로 켜지고 연기로 그을린 횃불이 되어. 쑥은 비록 경우에 따라 약으로 쓰이지만, 보통 물로 사용하면 불쾌한 맛뿐 아니라 생명을 위협할 정도가 된다: "이단의 쑥은 성경의 달콤한 실로암을 치명적인 마라로 바꿔 버린다"[워즈워스].

원주석

12절 카드 ↗

12. third part —not a total obscuration as in the sixth seal ( Revelation 6:12 ; Revelation 6:13 ). This partial obscuration, therefore, comes between the prayers of the martyrs under the fifth seal, and the last overwhelming judgments on the ungodly under the sixth seal, at the eve of Christ's coming. the night likewise —withdrew a third part of the light which the bright Eastern moon and stars ordinarily afford. return to ' Top of Page ' <a name="verse-13" class="com-number"

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**삼 분의 일** — 여섯째 봉인에서처럼(계시록 6장 12~13절) 전면적인 어둠이 아니다. 따라서 이 부분적인 어두움은 다섯째 봉인 아래 순교자들의 기도와 그리스도의 재림 직전 여섯째 봉인 아래 불경건한 자들에 대한 마지막 압도적인 심판들 사이에 놓인다. **밤도 마찬가지로** — 밝은 동방의 달과 별들이 주는 빛의 삼 분의 일이 사라진다.

원주석

13절 카드 ↗

13. an angel —A, B, Vulgate, Syriac, and Coptic read for "angel," which is supported by none of the oldest manuscripts, "an eagle": the symbol of judgment descending fatally from on high; the king of birds pouncing on the prey. Compare this fourth trumpet and the flying eagle with the fourth seal introduced by the fourth living creature, "like a flying eagle," Revelation 4:7 ; Revelation 6:7 ; Revelation 6:8 : the aspect of Jesus as presented by the fourth Evangelist. John is compared in the cherubim (according to the primitive interpretation) to a flying eagle: Christ's divine majesty in this similitude is set forth in the Gospel according to John, His judicial visitations in the Revelation of John. Contrast "another angel," or messenger, with "the everlasting Gospel," Revelation 14:6 . through the midst of heaven — Greek, "in the mid-heaven," that is, in the part of the sky where the sun reaches the meridian: in such a position as that the eagle is an object conspicuous to all. the inhabiters of the earth —the ungodly, the "men of the world," whose "portion is in this life," upon whom the martyrs had prayed that their blood might be avenged ( Revelation 14:6- : ). Not that they sought personal revenge, but their zeal was for the honor of God against the foes of God and His Church. the other — Greek, " the remaining voices." return to ' Top of Page ' Revelation Rev 7 Revelation Rev Revelation Rev 9 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 8". 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Pericope (part_of)

절 (explains)

bible-text/rev-8-13

Source

**독수리 한 마리** — A, B와 불가타 성경, 시리아 역본, 코프트어 역본은 "천사" 대신 "독수리"로 읽는다. 이것은 사냥감 위로 치명적으로 강하하는 하늘의 왕, 심판의 상징이다. 요한은 그룹들 가운데서(초기 해석에 따르면) "날아가는 독수리"에 비유된다. 계시록에서 그리스도의 신적 위엄이 날아가는 독수리의 모습으로 표현된다.

**하늘 가운데를 날아가는** — 그리스어로 "하늘 중천에," 곧 태양이 정오에 도달하는 하늘의 부분에서 날아간다. 독수리가 모든 사람에게 눈에 띄는 위치에 있다. **땅에 거하는 자들** — 불경건한 자들로, 그들의 분깃이 이 생명에 있는 "세상의 사람들"이다.

**화, 화, 화가 있으리로다** — 남아 있는 나팔들의 세 화가 예고된다.

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