The Book of Revelation is the last book of the New Testament of the Bible.这本书的启示是最后预订的新约圣经的圣经。 Its title comes from the first verse of the text, "the revelation of Jesus Christ . . . to his servant John."其名称来自于第一首诗的文字， “启示的耶稣基督。 。 。他的仆人约翰” 。 The book is also called The Apocalypse, and it is the only piece of New Testament writing cast almost entirely in the apocalyptic mode.这本书，也是所谓的启示，这是唯一的一块新约圣经写作铸造，几乎完全是在世界末日的模式。 Irenaeus states that Revelation was written during the reign of the Roman emperor Domitian, probably about AD 95.爱任纽国的启示是书面统治期间罗马皇帝多米田，可能有关广告95 。 Tradition asserts that the apostle Saint John wrote Revelation during his exile on Patmos.传统断言，使徒圣约翰的启示写在他的流亡政府对帕特莫斯。 Some scholars do not accept this attribution because of the stylistic differences between Revelation and the other works attributed to John - the Gospel and Epistles.一些学者不接受这种归属，因为文体之间的分歧的启示和其他工程归功于约翰-福音和书信。
After a prologue, the book comprises two main parts.之后的序幕，这本书包括两个主要部分。 The first (chaps. 2 - 3) contains letters to the seven churches of Asia, warning them against false teachers and offering encouragement. The rest consists of a series of visions, replete with allegories, numbers and other symbols, and a strong eschatological message.第一（第一章2 -3 ）载有封信给七个教会的亚洲，警告他们反对虚假的教师，并提供鼓励。休息构成了一系列的远见，充满了寓言，数字和其他符号，和一个强大e schatological讯息。 These features are characteristic of the apocalyptic writing then in vogue.这些功能特性的世界末日的写作，然后在流行。
Interpretation of the Book of Revelation has been a source of much controversy.解读这本书的启示一直来源很大的争议。 Some have held that it had a message only for the 1st century world.有些人认为它有一个讯息，只为第一世纪的世界。 Others maintain that the book is a prophecy to be fulfilled totally in the future (see Millenarianism).其他保持这本书是一个预言要实现完全在未来的（见millenarianism ） 。 Undoubtedly, John spoke to the situation of his day.毫无疑问，约翰发言的情况，他那一天。 The letters to the seven churches indicate a situation of crisis, probably brought on by Roman persecutions of the Christians.该封信给七个教会表明，情况危机，可能带来的是由罗马迫害基督徒。 From his understanding of the revelation of God for his day, he painted a vision of God's final triumph over evil that has sustained many Christians in later eras.从他了解的启示上帝他那一天，他描绘的远景上帝的最终战胜邪恶，已经持续很多基督徒在稍后的时代。
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Bibliography
参考书目
WJ Abraham,
Divine Revelation and the Limits of Historical Criticism (1982); J Baillie, The
Idea of Revelation in Recent Thought (1956); JW Bowman, The First Christian
Drama: The Book of Revelation (1968); E Brunner, Revelation and Reason (1984); A
Dulles, Models of Revelation (1983); J Ellul, Apocalypse: The Book of Revelation
(1977); WJ Harrington, The Apocalypse of St. John: A Commentary (1969); WG
Heidt, The Book of the Apocalypse (1962); G Moran, Theology of Revelation
(1966); R Niebuhr, The Meaning of Revelation (1967).
WJ通信公司，石礼谦，神的启示和限制的历史批评（ 1982年） ; j baillie ，构思的启示在最近的思考（ 1956年）
;系列JW鲍曼，第一基督教戏剧：这本书的启示（ 1968年） ，电子商务布鲁勒尔，启示和原因（ 1984年） ;杜勒斯，型号的启示（ 1983年） ;
j埃吕尔，启示：这本书的启示（ 1977年） ; WJ通信公司的哈灵顿，启示圣约翰：评论（ 1969年） ;工作组heidt ，这本书的启示（ 1962年）
;克莫兰，神学的启示（ 1966年） ; r尼布尔，所指的启示（ 1967年） 。
Revelation is an uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen.启示是一个揭露，使鉴于这一已被以前完全隐藏，或只是隐晦地看到。 God has been pleased in various ways and at different times (Heb. 1:1) to make a supernatural revelation of himself and his purposes and plans, which, under the guidance of his Spirit, has been committed to writing.上帝已高兴地在以各种方式和在不同的时间（希伯来书1:1 ）作出超自然的启示本人和他的宗旨和计划，其中的指导下，他的精神，一直致力写作。 (See WORD OF GOD.) The Scriptures are not merely the "record" of revelation; they are the revelation itself in a written form, in order to the accurate presevation and propagation of the truth. （见上帝的话） 。圣经不只是“纪录”的启示，他们的启示本身在一份书面的形式，为了准确presevation和繁殖的真相。 Revelation and inspiration differ.启示和灵感，有所不同。 Revelation is the supernatural communication of truth to the mind; inspiration (qv) secures to the teacher or writer infallibility in communicating that truth to others.启示是超自然的沟通，真理，以心;启示（请参阅）确保向教师或作家infallibility在沟通的事实给他人。 It renders its subject the spokesman or prophet of God in such a sense that everything he asserts to be true, whether fact or doctrine or moral principle, is true, infallibly true.这使得其主题发言人或先知上帝在这样的意义上的一切，他断言是真实的，无论是事实或理论或道德原则，是事实， infallibly属实。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The Book of Revelation is the closing book and the only prophetical book of the New Testament canon.这本书的启示是，截止本书，唯一的prophetical书，新约圣经佳能。 The author of this book was undoubtedly John the apostle.作者这本书无疑是使徒约翰。 His name occurs four times in the book itself (1:1, 4, 9; 22:8), and there is every reason to conclude that the "John" here mentioned was the apostle.他的名字出现的4倍，在这本书本身（ 1:1 ， 4 ， 9 ; 22时08分） ，并有一切理由得出结论认为， “约翰”在这里提到的是使徒。 In a manuscript of about the twelfth century he is called "John the divine," but no reason can be assigned for this appellation.在手稿约12世纪，他是所谓的“约翰神” ，但没有任何理由可以被指定为这一称谓。
The date of the writing of this book has generally been fixed at AD96, in the reign of Domitian.日期写作这本书已普遍固定在ad96 ，在统治杜米仙。 There are some, however, who contend for an earlier date, AD 68 or 69, in the reign of Nero.也有一些，不过，谁争取的日期较早，广告68或69 ，在统治Nero的。 Those who are in favour of the later date appeal to the testimony of the Christian father Irenaeus, who received information relative to this book from those who had seen John face to face.这些是谁在赞成的稍后日期提出上诉的证词，基督教的父亲爱任纽，谁收到的资料相对这本书从这些谁看到约翰面对面。
He says that the Apocalypse "was seen no long time ago."他说，启示录“被认为是没有在很久以前” 。 As to the relation between this book and the Gospel of John, it has been well observed that "the leading ideas of both are the same. The one gives us in a magnificent vision, the other in a great historic drama, the supreme conflict between good and evil and its issue. In both Jesus Christ is the central figure, whose victory through defeat is the issue of the conflict. In both the Jewish dispensation is the preparation for the gospel, and the warfare and triumph of the Christ is described in language saturated with the Old Testament The difference of date will go a long way toward explaining the difference of style."以之间的关系，这本书和约翰福音，它已指出， “领导的想法都是一样的。一个让我们在一个宏伟的抱负，其他在一个伟大的历史戏剧，最高法院之间的冲突善和恶及其问题。在这两个耶稣基督是核心人物，他们的胜利，透过失败是冲突问题。在这两个犹太省却是筹备福音，和战争的胜利和基督所描述的语言饱和与旧约的差异日期，将还有很长的路要走，对解释的差异作风“ 。 Plummer's Gospel of St. John, Introd.立式的福音圣约翰， introd 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Revelation General is that divine disclosure to all persons at all times and places by which one comes to know that God is, and what he is like.一般的启示，就是神的披露所有的人在所有的时间和地点由哪一个来知道上帝是什么，他是喜欢。 While not imparting saving truths such as the Trinity, incarnation, or atonement, general revelation mediates the conviction that God exists and that he is self-sufficient, transcendent, immanent, eternal, powerful, wise, good, and righteous.虽然不是传授节省的真理，如三位一体，化身，或赎罪，一般的启示介导的信念，即上帝的存在，以及他是自给自足，超越，内在的，永恒的，强大的智慧，善，正义。 General, or natural, revelation may be divided into two categories: (1) internal, the innate sense of deity and conscience, and (2) external, nature and providential history.一般来说，或自然，启示，可分为两类： （ 1 ）内部，先天的责任感神和良心，和（ 2 ）对外，性质和providential历史。
According to Ps.据到PS 。 19 God reveals himself through the two-volume book of nature (vss. 1-6) and book of the law (vss. 7-13). 19上帝揭示了自己通过两卷书的性质（ vss. 1月6日）和书籍的法律（ vss. 7月13日） 。 In the first volume we read, "The heavens declare the glory of God; the skies proclaim the work of his hands" (vs. 1).在第一册，我们阅读， “老天爷宣布神的荣耀;天空宣布的工作，他的手” （对1 ） 。 That which the created order shows forth is the divine "glory" (kabod), namely, the external manifestation of God's inner being and attributes.这其中创造了令显示，提出的是神圣的“光荣” （ kabod ） ，即外部的表现，上帝的党内的福祉和属性。 The revelation of God's glory through the heavens is declared to be perpetual or uninterrupted (vs. 2), wordless or inaudible (vs. 3), and world-wide in scope (vs. 4).启示上帝的荣耀，通过老天爷是被宣布为永久的或不间断的（对2 ） ，无言的或不见的（对3 ） ，和世界各地的范围（对4 ） 。 That Judaism held to a general revelation in nature is clear from Wisd.犹太教认为，举行一个一般的启示在性质上是明确的从wisd 。 Sol.溶胶。 13:5: "The greatness and beauty of created things give us a corresponding idea of their Creator." 13时05分： “伟大和美丽的创造的东西，给我们一个相应的想法，他们的创造者” 。
In the prologue to his Gospel, John makes two assertions about the eternal Word.在序幕他的福音，约翰提出两项主张，关于永恒的诺言。 First, "in him was life, and that life was the light of men" (1:4).首先， “在他的生命，生命是轻的男子” （ 1:4 ） 。 And second, the Word is "the true light that gives light to every man who comes into the world" (1:9).第二，这个词是“真光，使光线每一个男人是谁融入世界” （ 1时09分） 。 The Greeks identified the Logos as the divine power that energizes man's intellectual and moral life.希腊人确定的徽标，作为神圣的权力， energizes人的智慧和道德的生活。 Wisdom, the parallel Jewish concept, was viewed as the power of God operative in the world to create, enlighten, and renew (cf. Wisd. Sol. 7:22-9:18).智慧，犹太平行的概念，被看成是上帝的力量的手术在世界上创造，启发，更新（参见wisd 。溶胶。 7:22-9:18 ） 。 Thus it seems likely that in John 1:4, 9 the apostle has in mind the universal work of the Logos whereby the human mind is divinely illumined so as to perceive God as a first principle, much the same as Calvin's "sense of divinity" or "seed of religion."因此，似乎有可能在约翰1时04分， 9使徒已在考虑到普遍的工作，该标志，即人的头脑是神照亮，借以感知上帝作为第一原则，多一样，卡尔文的“意识神”或“种子的宗教” 。
Preaching to Gentiles at Lystra, Paul and Barnabas appealed to knowledge they and their hearers held in common as a result of general revelation: namely, that God is the creator of all things (Acts 14:15) and the providential provider of the necessities of life (vs. 17).鼓吹向外邦人在lystra ，保罗和巴拿巴呼吁知识，他们和他们的hearers举行的共同作为的结果，一般启示：即，上帝是造物主的一切事物（行为14时15分）和providential提供的必需品生活（对17 ） 。 In his kindly dealings with humankind God "has not left himself without testimony" (amarturon, vs. 17).在他的善意打交道的人类上帝“并没有离开自己没有的证词” （ amarturon ，比17 ） 。 Similarly, in his address to pagan Athenians (Acts 17:24-31) Paul referred, as a point of contact, to truths his audience knew by virtue of God's universal self-disclosure in nature and history.同样，在他的施政报告中异教的雅典（行为17:24-31 ）保罗提到，作为一个联络点，以真理，他的观众知道，凭借上帝的普遍自我揭露的性质和历史的检验。 These include (1) God is the creator and sovereign of the universe (Acts 17:24); (2) he is self-sufficient (vs. 25a); (3) he is the source of life and all good (vs. 25b); (4) he is an intelligent being who formulates plans (vs. 26); (5) he is immanent in the world (vs. 27); and (6) he is the source and ground of human existence (vs. 28).这些措施包括（ 1 ）上帝是造物主和主权的宇宙（行为17时24分） ; （ 2 ）他是自给自足的（对25A条） ; （ 3 ）他是生命之源，和所有的好（对25 B ） ; （ 4 ） ，他是一个智能谁正在制订计划（与第26条） ; （ 5 ）他是内在的，在世界上（对27条） ;及（ 6 ）他是源和地面人类生存的（与28段） 。
In Rom.在ROM 。 2:14-15 Paul teaches that a further modality of general revelation is the implanted moral law attested to the heart by the faculty of conscience. 2:14-15保罗教导我们，进一步的模式一般的启示是，植入的道德律证明的心脏，由学院的良心。 All men are guilty of transgressing the law, Paul argues: the Jews because they have violated the law written on stone, and the Gentiles because they have failed to live by the moral law written on their hearts (cf. Rom. 1:32).所有男子犯有越轨的法律，保罗辩称：犹太人，因为他们触犯了法律上写的石料，和外邦人的，因为他们没有生活的道德法律写在他们的心（参见光盘。 1:32 ） 。 Communicated to each rational person by the power of conscience is the existence of a supreme Lawgiver and his moral requirements.传达给每一个理性的人由电力良心，是存在一个最高lawgiver和他的道德要求。
The clearest teaching that all people possess a rudimentary knowledge of God as creator occurs in Rom.最明显的教学，所有的人具备了最起码的知识，上帝的创造者出现在ROM 。 1:18-21. 1:18-21 。 Paul argues that through the universal revelation in nature God is "clearly seen" (vs. 20), "understood" (vs. 20), and "known" (vs. 19; cf. vs. 21).保罗认为，通过普遍启示在性质上，神是“清楚地看到” （对20 ） ， “理解” （对20 ） ，和“已知” （与第19条;比照与21 ） 。 That which man gains knowledge of is defined as God's invisible qualities, his eternal power and divine nature (theiotes).其中男子收益知识的定义是上帝的无形的素质，他的永恒力量和神性（ theiotes ） 。 The Greek noun theiotes, "divinity," signifies the totality of the perfections that comprise the Godhead.希腊的名词theiotes ， “神” ，标志着整体的完善构成神的源头。 Moreover, the apostle claims that this elemental knowledge of God is acquired by rational reflection on the created order (vs. 20).此外，使徒声称，这一元素的知识，是上帝所获得的理性思考所创建的秩序（对20 ） 。 The word ginosko ("to know") used in vss.字ginosko （ “知道” ）所使用的的VSS 。 19, 21 connotes to perceive with the senses and to grasp with the mind. 19日， 21日的含义感知与理智，掌握与态度。
But general revelation serves several salutary ends.但一般的启示服务的若干有益的目的。 (1) The universally implanted moral law provides the only authentic basis by which good and evil can be distinguished. （ 1 ）普遍植入道德法律规定，只有真实的基础上，其中的善和恶的，可以区分。 The fact that good is enjoined and evil proscribed provides society with the only viable framework for existence.事实上，良好的是责成与邪恶的禁制规定，与社会的唯一可行框架的存在。 (2) Since all people possess a rudimentary knowledge of God, the Christian witness is assured that when he speaks to a sinner the notion of God is not a meaningless cipher. （ 2 ）以来，所有的人具备了最起码的知识，上帝，基督教的证人是保证，当他发言的一个罪人的概念，上帝是不是一个毫无意义的密码。 And (3) general revelation provides the rational basis for God's saving revelation mediated by Christ and the Bible.及（ 3 ）一般的启示提供了合理的基础，为上帝的启示节省介导的基督和圣经的内容。 In this sense natural theology serves as the vestibule of revealed theology.在这个意义上自然神学充当前庭的显示，神学。
BA
Demarest广管局德马雷斯特
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
BC Berkouwer,
General Revelation; E. Brunner, Revelation and Reason; BA Demarest, General
Revelation.公元前berkouwer ，一般的启示; e.布鲁勒尔，启示和理由;广管局德马雷斯特，一般的启示。
The midtwentieth century's revival of interest in special divine revelation occurs at a significant time in modern history.该midtwentieth世纪的复兴的兴趣，特别神的启示发生在一个重要的时间在近代历史上。 Naturalism has become a virile cultural force in both East and West.自然，已成为virile文化力量都在东部和西部。 In previous centuries the chief rivals of revealed religion were speculative idealism and philosophical theism; today the leading antagonists are materialistic communism, logical positivism, atheistic existentialism, and variant forms of Anglo-Saxon humanism.在过去的百年，行政竞争对手透露，宗教的投机性的理想主义和哲学有神论;今天领导拮抗剂是物质的共产主义，逻辑实证主义，无神论的存在，以及变形式的盎格鲁撒克逊的人文主义。 Since communist philosophy refers the whole movement of events to economic determinism, the recovery of the Judeo-Christian emphasis on special historical revelation gains pointed relevance.自从共产主义哲学是指整个运动的活动，以经济决定论，经济复苏的犹太教和基督教侧重于特殊的历史启示指出，收益的相关性。
Despite the distinction of general and special revelation, God's revelation is nonetheless a unity, and it must not be artificially sundered.尽管区分一般和特殊的启示，上帝的启示是，尽管如此团结，绝不能人为地sundered 。 Even prior to man's fall, Adam in Eden was instructed by specially revealed statutes (eg, to be fruitful and multiply, to eat and not to eat of certain fruit).甚至之前，男子的秋天，亚当在伊甸园指示特别透露，章程（例如，以卓有成效的和倍增，吃饭不要吃某些水果） 。 In view of man's corruption, after the fall any one-sided reliance simply on general revelation would be all the more arbitrary.在检视人的腐败，垮台之后，任何一个片面的依赖，根本就一般的启示，将所有更多的任意性。 Yet we are not on that account to minimize the fact and importance of general revelation, on which the Bible insists (Ps. 19; Rom. 1-2).然而，我们并没有该帐户，以尽量减少的事实和重要性，一般的启示，这是圣经坚持（诗篇19日;光碟。 1-2 ） 。 But taken alone the so-called theistic proofs have led few men to the living God.但仅采取了所谓有神论的证据已导致数男子活着的上帝。 The assumption of Thomas Aquinas that God can be known by natural reason apart from a revelation of Jesus Christ may be viewed, in fact, as an unwitting preparation for the revolt of early modern philosophy against special revelation and its contrary emphasis solely on general revelation.假设托马斯阿奎那认为，上帝可以被称为自然的原因，除了从一个启示，耶稣基督可能看的，在事实上，作为一个不知情的准备反抗的早期现代哲学对特别的启示和其相反的重点只就一般的启示。 The many types of speculative theism and idealism arising in the wake of this emphasis were only temporarily able to hold a line against the decline to naturalism.许多类型的投机有神论和唯心论所引起的在后，强调这只是暂时可容纳一条线对下降到自然。
While the Bible indeed affirms God's general revelation, it invariably correlates general revelation with special redemptive revelation.而圣经确实申明上帝的一般启示，它总是相关的一般启示与特殊的救赎的启示。 It declares at one and the same time that the Logos is creator and redeemer (John 1).它宣布在同一个时间，该徽标是创造和救赎（约翰1 ） 。 It does not present general revelation on the thesis that the true knowledge of God is possible to fallen man through the natural light of reason apart from a revelation of Christ, but rather introduces general revelation alongside special revelation in order to emphasize man's guilt.它没有目前一般的启示论文认为，真正的知识，上帝是有可能下降男子透过自然光的原因，除了从一个启示，基督的，而是介绍了一般的启示一道特别的启示，以强调人的罪恶感。 Thus the Scripture adduces God's unitary revelation, general and special, to display man's true predicament; he is a finite creature with an eternal destiny, made for spiritual fellowship with God, but now separated from his maker by sin.因此，经文adduces上帝的单一的启示，一般和特殊，以显示男子的真正困境;他是一个有限的动物，与一个永恒的命运，取得了精神团契与上帝，但现在脱离他的制造商，由单仲偕。
Special revelation is redemptive revelation. It publishes the good tidings that the holy and merciful God promises salvation as a divine gift to man who cannot save himself (OT) and that he has now fulfilled that promise in the gift of his Son in whom all men are called to believe (NT). 特别的启示是救赎的启示。它出版了良好的福音说，教廷和仁慈的上帝应许救赎作为一个神圣的礼物，男子谁救不了自己（ OT ）和说，他现在已完成了这一承诺在的礼物，他的儿子在其中的所有男性被称为相信（新台币） 。 The gospel is news that the incarnate Logos has borne the sins of doomed men, has died in their stead, and has risen for their justification.福音的消息称，肉身的标志已承担的罪孽注定的男子，已死亡在他们之而起的，并已上升为他们的理由。 This is the fixed center of special redemptive revelation.这是固定的中心，特别救赎的启示。
Moreover, it freely abandoned crucial aspects of redemptive history without protest to the destructive critics.此外，它放弃了自由的重要方面救赎的历史，没有抗议的破坏性批评。 And it surrendered the defense of the uniqueness or once-for-allness of special revelation in deference to the notion that revelation is always and only general.和投降的防御的独特性，或一旦为allness特殊的启示，在听从了这一概念的启示是始终只是一般。 Wherever Christianity has been confronted by idealistic speculations of this kind, it has had to contend against a determination to dissolve the central significance of the virgin birth, unique divinity, atoning death, and bodily resurrection of Christ.而基督教一直面临着理想主义的猜测，这一类的，它不得不来反对的决心，解散中央的意义，美属维尔京出生，独特的神， atoning死刑，并身体救世主的复活。 Since revelation was equated necessarily with a universal manifestation, every historical event was regarded simply as one of many reflections (in lower or higher degree) of this general principle, while an absolute revelation in some particular strand or at some particular point of history was arbitrarily excluded.自启示等同于一定具有普遍性的表现，每一个历史事件，被认为是简单地之一，许多的思考（在较低或较高的程度） ，这一般原则，而绝对的启示，特别是在一些钢绞线或在某些特定点的历史是任意被排除在外。
Modern evolutionary theory, on the other hand, has attached new importance to the historical process.现代的进化理论，在另一方面，重视新的重要历史进程。 But this concern for history also has generally been pursued on presuppositions hostile to the biblical view.不过，这方面的关注，为历史也已普遍奉行的对预设的敌视圣经的看法。 The tendency to exalt evolution itself into an ultimate principle of explanation works against the recognition of a fixed center or climax of history in the past.的倾向，发扬本身的演变成为一个终极的原则，对工程的解释，承认一个固定的中心或高潮的历史，在过去。 While history may be approached with sentimental notions of hidden divinity, and major turning-points in the long sweep of events singled out as providential, the secred redemptive history of the past is leveled to the plateau of other elements in history, and history as a whole is no longer understood in revelation to the unique revelation of God in Christ as its center.而历史上可能接触与感性的概念，隐藏的神，和重大转折点，在长期横扫事件挑出作为providential ， secred救赎的历史，过去是平地到高原的其他要素在历史上，和历史的作为整个不再是理解的启示，以独特的启示上帝在基督为中心。
In fact the tendency to view reason itself only as a late emergent in the evolutionary process suppresses the biblical declaration that reality itself has its ultimate explanation in the Logos (John 1:3), and in effect contravenes the doctrine of rational divine revelation.事实上，趋势，以查看原因，本身只作为一个新兴下旬在进化过程中抑制圣经宣言指出，现实本身有其最终的解释，徽标（约翰1:3 ） ，并在生效违反教义的理性神的启示。 That is why the question of the nature and significance of mind is one of the crucial problems of contemporary philosophy in its bearing upon both Christian and communist philosophy.这就是为什么的问题的性质和意义的心态，就是其中的关键问题的当代哲学在其轴承后，双方的基督教和共产主义的哲学。 The modern philosphical revolt against reason, anchored first in skeptical theories about the limitations of human knowledge of the spiritual world and then in skeptical theories about the limitations of human knowledge of the spiritual world and then in evolutionary dogmas, has an obvious bearing upon the Christian contention that God communicates truths about himself and his purposes.现代哲学反抗的原因，锚定在第一怀疑理论的局限性，人类知识的精神世界，然后在怀疑理论的局限性，人类知识的精神世界，然后在进化教条，具有明显的轴承后，基督教争论的上帝沟通的真理，关于本人和他的目的。
While it is the case that Christianity in contending for special revelation is concerned for spiritual decision between Jesus Christ and false gods, and not merely for an acceptance of certain revealed truths, yet the Christian movement does not on that account demean the importance of divinely revealed doctrines.虽然这是个案，基督教在争夺特别的启示是关心精神的决定之间的耶稣基督和虚假的神，而不是仅仅为一接受某些发现真理，然而，基督教运动并不在此帐户贬低的重要性，揭示了神学说。 Christian experience involves both assensus (assent to revealed doctrines) and fiducia (personal trust in Christ).基督教的经验，涉及双方assensus （赞同，以显示教义）和fiducia （个人信托在基督里） 。 Moreover, saving trust is impossible without some authentic knowledge of God (Heb. 11:6; I Cor. 15:1-4; Rom. 10:9).此外，储蓄信托，是不可能没有一些真实的知识，上帝（希伯来书11时06分，我肺心病。 15:1-4 ;光碟。 10时09分） 。
Since Schleiermacher's day Protestant theology has been influenced repeatedly by antiintellectualistic strands in modern philosophy, especially by such thinkers as Kant, James, and Dewey.自施莱尔马赫的天新教神学的影响，已多次antiintellectualistic strands在现代哲学，尤其是作为思想家，如康德，詹姆斯和杜威。 Schleiermacher's formulas, that we know God only in relation to us and not as he is in himself, and that God communicates life and not doctrines, have been influential in encouraging an artificial disjunction in many Protestant expositions of special revelation.施莱尔马赫的公式，我们知道上帝只有在关系到我们，而不是因为他是在自己和上帝沟通的生活，而不是教条，已影响力，鼓励人工脱节，在许多新教的论述，特别的启示。 Although often striving to advance beyond these restrictions, more recent existential and dialectical expositions nonetheless do not consistently rise above the quicksands of a merely relational theology.虽然经常努力推动超越这些限制，较近期的存在和辩证的论述，但不一贯崛起以上quicksands的只是一个神学的关系。
From all this it is clear how significant is the Christian assertion that the laws of logic and morality belong to the imago Dei in man.由这一切很清楚，如何重要的是，基督教断言的法律逻辑和道德属于意象dei在男子。 Christian theology has always been under biblical compulsion to affirm the identity of the Logos with the Godhead, and to find a connection between God as rational and moral and the form and content of the divine image in man.基督教神学一直是根据圣经强迫肯定的身份标识与神的源头，找到一个上帝之间的联系，作为理性和道义和的形式和内容的神的形象，在男子。 That Jesus Christ is himself the truth; that man bears the divine image on the basis of creation and that this image while distorted by sin is not destroyed; that the Holy Bible is a rational revelation of the nature of God and his will for fallen man; that the Holy Spirit uses truth as a means of conviction and conversion, all these facts indicate in some measure the undeniable premium assigned to rationality by the Christian religion.耶稣基督是自己的真相;男子负有神圣的形象，在此基础上创作，并认为这形象而扭曲，单是不是销毁;表示，圣经是一个理性的启示的性质，上帝和他的将下降男子;圣灵用途真理作为一种手段，信念和转换，所有这些事实表明，在一定程度上不可否认的保费分配到的合理性，由基督教。 Yet human reason is not viewed as a source of truth; rather, man is to think God's thoughts after him.然而，人类的原因是看不到的一个来源的真相，而男子是认为上帝的思考后，他的。 Revelation is the source of truth, and reason, as illuminated by the Spirit, the instrument for comprehending it.启示之源真理，因此，照明所体现的精神，文书理解它。
Contemporary theology is marked by its reaffirmation of the priority of revelation to reason.当代神学的标志是其重申的优先次序的启示的理由。 In this respect it is distinguished from the liberal Protestant dogmatics of the nineteenth century, which tended to view human reason as a selfsufficient and independent criterion.在这方面，这是有别于自由新教dogmatics的十九世纪，这往往要检视人类理性作为一个selfsufficient和独立的标准。 Some neo-Thomistic studies today restate the philosophy even of Thomas Aquinas so as to set the usual summary of his approach, "I understand in order to believe," in a context of faith.一些新的研究thomistic今天重申，哲学，甚至托马斯阿奎那等，以订定一般的简易程序，他的做法， “据我所知，在以相信， ”在一个背景下，信仰的。 The Thomistic hostility to innate ideas, and the Thomistic support for knowledge of God by the way of negation and the way of analogy are, however, firmly reasserted.该thomistic敌视固有的观念，和thomistic支持知识上帝方式的否定和类推的方式，但坚决重申。 Protestant theology, heavily influenced by Karl Barth and Emil Brunner, now characteristically reasserts the priority of revelation over reason.新教神学，严重影响卡尔巴特和埃米尔布鲁勒尔，现在的特点是重申优先的启示以上的原因。 Thus the epistemological formulas representative of Augustine ("I believe in order to understand") and of Tertullian ("I believe what is absurd," ie, to the unregenerate man) are much in the climate of current theological dialogue.因此，认识论公式代表奥古斯丁（ “我相信，以了解” ）和良（ “我相信，什么是荒谬的， ”即，向unregenerate男子）远在气候当前的神学对话。 But the modern tendency to exaggerate the transcendence of God, by way of revolt against the classic liberal overstatement of divine immanence, subserves the Tertullian more than the Augustinian formula.但现代的倾向夸大超越的上帝，方式反抗经典的自由言过其实神圣的内在， subserves该良较奥古斯丁公式。 The historic Christian confidence in a revealed world-and-life view takes its rise from a prior confidence in the reality of rational divine revelation.历史性的基督教的信心，在一个显示，世界和生命观需崛起，从之前的信心，在现实理性的神的启示。 The modern tendency to veer toward a doctrine of revelation whose locus is to be found in an immediate existential response, rather than in an objectively conveyed Scripture, thwarts the theological interest in biblically revealed doctrines and principles from which an explanatory view of the whole of reality and life may be exposited.现代的倾向，转向对理论的启示，其轨迹是要发现在一个即时存在的反应，而不是在一，客观地转达了经文，阻挠神学的兴趣，发现圣经的教义和原则，从其中一份解释性鉴于整个现实和生活可能exposited 。 Thus it is apparent that a recovery of confidence in the intelligible integration of the whole of life's experiences depends significantly upon a virile sense of the actuality of rational divine revelation.因此，很明显复苏的信心，在理解一体化的整个人生的经验，在很大程度上取决于一个virile意识的现状，理性的神的启示。
CH
Henry亨利的CH
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
J. Baillie, The
Idea of Revelation in Recent Thought; J. Calvin, Institutes of the Christian
Religion, 1.6-9; CFH Henry, "Divine Revelation and the Bible," in Inspiration
and Interpretation, ed. j. baillie ，构思的启示在最近的思想的J.卡尔文研究所，基督教， 1.6-9 ;
cfh亨利， “神的启示与圣经” ，在灵感和解释，教育署。 JF Walvoord, and (ed.), Revelation and
the Bible; PK Jewett, Emil Brunner's Concept of Revelation; H. Kraemer, Religion
and the Christian Faith; BB Warfield, Revelation and Inspiration; HD McDonald,
Theories of Revelation and Ideas of Revelation.樱美林walvoord ，和（编）
，启示和圣经;的PK jewett ，埃米尔布鲁勒尔的概念启示;每小时克雷默，宗教和基督教信仰;
BB心跳沃菲尔德，启示和灵感;房署麦当劳，理论的启示和思想的启示。
Apocalypse, from the verb apokalypto, to reveal, is the name given to the last book in the Bible.启示，从动词apokalypto ，揭示了，名称是考虑到去年预订在圣经中。 It is also called the Book of Revelation.这也是所谓的这本书的启示。
Although a Christian work, the Apocalypse belongs to a class of literature dealing with eschatological subjects and much in vogue among the Jews of the first century before, and after, Christ.虽然是一个基督教的工作，启示属于一类文学处理eschatological科目和很多在时尚之间的犹太人的第一个世纪之前，和之后，基督。
AUTHENTICITY真实性
The author of the Apocalypse calls himself John.作者的启示，自称约翰。 "John to the seven churches which are in Asia" (Ap., i, 4). “约翰向七个教会，这是在亚洲” （ ap. ，我， 4 ） 。 And again, "I, John, your brother and your partner in tribulation . . . was in the island which called Patmos, for the word of God" (i, 9).再次， “我，约翰，你哥哥和你的伴侣在磨难。 。 。是，在岛内，其中所谓的帕特莫斯，为上帝的话” （一， 9 ） 。
The Seer does not further specify his personality.该季节能效比不进一步指明他的个性。 But from tradition we know that the Seer of the Apocalypse was John the Apostle the son of Zebedee, the Beloved Disciple of Jesus.但是，从传统的，我们知道该预言者的启示是使徒约翰的儿子zebedee ，心爱的弟子耶稣。 At the end of the second century the Apocalypse was acknowledged by the historical representatives of the principal churches as the genuine work of John the Apostle.在去年底的第二个世纪的启示是公认的历史的代表，主要教会作为真正的工作，约翰使徒。
In Asia, Melito, Bishop of Sardis, one of the Seven Churches of the Apocalypse, acknowledged the Revelation of John and wrote a commentary on it (Eusebius, Hist. Eccl., IV, 26).在亚洲，墨利托，主教萨迪斯，其中七个教会的启示，承认启示约翰和写的一篇评论就资讯科技（尤西比乌斯，历史。传道书。 ，四， 26 ） 。 In Gaul, Irenaeus firmly believes in its Divine and Apostolic authority (Adversus Haer., V, 30).在高卢，爱任纽坚信，在其神和使徒管理局（ adversus haer 。 ，五， 30 ） 。 In Africa, Tertullian frequently quotes Revelation without apparent misgivings as to its authenticity (C. Marcion, III, 14, 25).在非洲，良经常行情的启示没有明显的疑虑，至于它的真实性（长马吉安，三， 14 ， 25 ） 。 In Italy, Bishop Hippolytus assigns it to the Apostle St. John, and the Muratorian Fragment (a document about the beginning of the third century) enumerates it along with the other canonical writings, adding, it is true, apocryphal Apocalypse of St. Peter, but with the clause, quam quidam ex nostris in ecclesia legi nolunt.在意大利，主教希波吕托斯指派它的使徒圣约翰，和穆拉多利残卷片段（一文件，开始第三世纪）列举了它与其他的典型著作，加入，这是事实，猜测的启示圣彼得，但与第，怎么quidam前nostris在教会legi nolunt 。 The Vetus Itala, moreover, the standard Latin version in Italy and Africa during the third century, contained the Apocalypse.该老的名单，此外，拉丁美洲的标准版本是在意大利和非洲在第三世纪，载有启示。 In Egypt, Clement and Origen believed without hesitation in its Joannine authorship.在埃及，克莱门特和奥利认为，毫不迟疑地在其joannine作者。 They were both scholars and men of critical judgment.他们都是学者和官兵的关键判断。 Their opinion is all the more valuable as they had no sympathy with the millennial teaching of the book.他们的意见，更是宝贵的，因为他们没有同情与千年教学图书。 They contented themselves with an allegorical interpretation of certain passages but never ventured to impugn its authority.他们知足自己与寓言的解释，某些段落，但从未尝试，打击其权威。
Approaching more closely the apostolic age we have the testimony of St. Justin Martyr, about the middle of the second century.接近更密切的使徒时代，我们的证词，圣贾斯汀烈士，约中的第二个世纪。 From Eusebius (Hist. Eccl., IV, xviii, 8), as well as from his dialogue with the Jew, Tryphon (c. 81), held in Ephesus, the residence of the apostle, we know that he admitted the authenticity of the Apocalypse.从尤西比乌斯（ hist.传道书。 ，四，十八， 8 ） ，以及从他的对话与犹太人， tryphon （长81 ） ，举行了在以弗所，居住的使徒，我们知道，他承认的真实性启示。 Another witness of about the same time is Papias, Bishop of Hierapolis, a place not far from Ephesus.另一名证人的大约同一时候，是帕皮亚，主教hierapolis ，一个地方不远处的以弗所。 If he himself had not been a hearer of St. John, he certainly was personally acquainted with several of his disciples (Eusebius, Hist. Eccl., III, 39).如果他自己不是一个言外的圣约翰，他一定亲自熟悉的几个弟子（尤西比乌斯，历史。传道书，三， 39 ） 。 His evidence however is but indirect.他的证据，但不过是间接的。 Andreas, Bishop of Caesarea, in the prologue to his commentary on the Apocalypse, informs us that Papias admitted its inspired character.安德烈主教撒利亚，在序幕，他的评论的启示，告诉我们，帕皮亚承认其启发性。 From the Apocalypse undoubtedly Papias derived his ideas of the millennium, on which account Eusebius decries his authority, declaring him to have been a man of limited understanding.从启示，无疑是帕皮亚衍生他的思想的千年之际，就占尤西比乌斯decries他的权力，宣布他已一名男子的了解有限。 The apostolic writings which are extant furnish no evidence for the authenticity of the book.使徒的著作，这是现存的提供，没有证据显示为的真实性，这本书。
ARGUMENTS AGAINST ITS AUTHENTICITY论据，反对它的真实性
The Alogi, about AD 200, a sect so called because of their rejection of the logos-doctrine, denied the authenticity of the Apocalypse, assigning it to Cerinthus (Epiphanius, LI, ff, 33; cf. Iren., Adv. Haer., III, 11, 9).该alogi ，关于广告200 ，一节所谓，因为他们拒绝标识-学说，否认的真实性的启示，并指派给它克林妥（埃皮法尼乌斯，李号， FF ， 33条;比照iren ，副haer 。 ，三， 11 ， 9 ） 。 Caius, a presbyter in Rome, of about the same time, holds a similar opinion. caius ， presbyter在罗马，大约同一时间，举行了类似的意见。 Eusebius quotes his words taken from his Disputation: "But Cerinthus by means of revelations which he pretended were written by a great Apostle falsely pretended to wonderful things, asserting that after the resurrection there would be an earthly kingdom" (Hist. Eccl., III, 28).尤西比乌斯寻获他的话从他的争议： “但克林妥手段的启示，他假装写一个伟大的使徒附有虚假产地来源标签假装美好的东西，声称复活之后会有一个尘世王国” （ hist.传道书，三， 28 ） 。 The most formidable antagonist of the authority of the Apocalypse is Dionysius, Bishop of Alexandria, disciple of Origen.最可怕的拮抗剂的权威的启示是教士，主教亚历山德里亚，弟子的奥利。 He is not opposed to the supposition that Cerinthus is the writer of the Apocalypse.他并不反对假设认为，克林妥是作家的启示。 "For", he says, "this is the doctrine of Cerinthus, that there will be an earthly reign of Christ, and as he was a lover of the body he dreamed that he would revel in the gratification of the sensual appetite". “ ” ，他说， “这是学说的克林妥，将有一俗世的统治基督，因为他是一个情人的身体他的梦想，他将狂欢，在欣慰的感官的胃口” 。 He himself did not adopt the view that Cerinthus was the writer.他本人没有采纳认为，克林妥是作家。 He regarded the Apocalypse as the work of an inspired man but not of an Apostle (Eusebius, Hist. Eccl., VII, 25).他认为，启示，作为工作的一个灵感的人，但没有一个使徒（尤西比乌斯，历史。传道书，七， 25 ） 。 During the fourth and fifth centuries the tendency to exclude the Apocalypse from the list of sacred books continued to increase in the Syro-Palestinian churches.在第四和第五世纪的倾向，要排除的启示从名单中神圣的书籍继续增加，在syro -巴勒斯坦教堂。 Eusebius expresses no definite opinion.尤西比乌斯表示没有明确的意见。 He contents himself with the statement: "The Apocalypse is by some accepted among the canonical books but by others rejected" (Hist. Eccl., III, 25).他自己的内容与声明说： “启示是，一些接受了其中典型的书籍，而是由他人的拒绝” （ hist.传道书，三， 25 ） 。 St. Cyril of Jerusalem does not name it among the canonical books (Catech. IV, 33-36); nor does it occur on the list of the Synod of Laodicea, or on that of Gregory of Nazianzus.圣西里尔耶路撒冷的并不它命名为其中的典型书籍（ catech.四， 33-36 ） ;也没有出现在名单主教的老底嘉，或就指出，格雷戈里的nazianzus 。 Perhaps the most telling argument against the apostolic authorship of the book is its omission from the Peshito, the Syrian Vulgate.也许最能说明问题的论据反对使徒作者这本书是其遗漏从peshito ，叙利亚武加大。 But although the authorities giving evidence against the authenticity of the Apocalypse deserve full consideration they cannot annul or impair the older and unanimous testimony of the churches.不过，虽然当局作证反对的真实性的启示，值得充分考虑他们不能废止或损害老年人和一致的证词教会。 The opinion of its opponents, moreover, was not free from bias.认为它的对手，此外，不是免费的偏见。 From the manner in which Dionysius argued the question, it is evident that he thought the book dangerous as occasioning crude and sensual notions concerning the resurrection.从何种方式在狄奥尼修斯争辩的问题，很显然，他认为这本书的危险致原油和感官的观念有关复活。 In the West the Church persevered in its tradition of apostolic authorship.在西方，教会坚持在其传统的使徒的作者。 St. Jerome alone seemed to have been influenced by the doubts of the East.圣杰罗姆单，似乎已影响的疑虑，东。
THE APOCALYPSE COMPARED WITH THE FOURTH GOSPEL启示相比，与第四福音
The relation between the Apocalypse and the Fourth Gospel has been discussed by authors, both ancient and modern.之间的关系的启示和第四个福音已讨论了由作者，无论是古代和现代。 Some affirm and others deny their mutual resemblance.一些肯定和别人否认他们的相互相似。
The learned Alexandrine Bishop, Dionysius, drew up in his time a list of differences to which modern authors have had little to add.据悉，该alexandrine主教，教士，制定了在他的时间清单的差异，以现代的作者有什么可以补充。 He begins by observing that whereas the Gospel is anonymous, the writer of the Apocalypse prefixes his name, John.他开始观察，而福音是无名氏，作家的启示前缀他的名字，约翰。 He next points out how the characteristic terminology of the Fourth Gospel, so essential to the Joannine doctrine, is absent in the Apocalypse.他指出，未来如何特征的术语第四福音，所以必需向joannine学说，是在缺席的启示。 The terms, "life", "light", "grace", "truth", do not occur in the latter.条款， “人生” ， “轻” ， “宽限期” ， “真理” ，不要发生在后者。 Nor did the crudeness of diction on the part of the Apocalypse escape him.也没有crudeness的文辞对部分启示逃避他。 The Greek of the Gospel he pronounces correct as to grammar, and he even gives its author credit for a certain elegance of style.在希腊的福音，他的判决是正确的文法，他甚至给出了作者的信用为某优雅的风格。 But the language of the Apocalypse appeared to him barbarous and disfigured by solecisms.但语言的启示他看来，野蛮和毁容由solecisms 。 He, therefore inclines to ascribe the works to different authors (Hist. Eccl., VII, 25).因此他倾向归于工程，以不同的作者（ hist.传道书，七， 25 ） 。
The upholders of a common authorship reply that these differences may be accounted for by bearing in mind the peculiar nature and aim of each work.该upholders一个共同的作者答复中表示，这些差异可能是按铭记的特殊性质和宗旨，每个工作。 The Apocalypse contains visions and revelations.启示包含的抱负和启示。 In conformity with other books of the same kind, eg the Book of Daniel, the Seer prefixed his name to his work.在符合其他书籍的同类，例如这本书的丹尼尔，预言者前缀他的名字，他的工作。 The Gospel on the other hand is written in the form of an historical record.福音在另一方面，是在以书面的形式一历史纪录。 In the Bible, works of that kind do not bear the signature of their authors.在圣经中，工程的这种不承担签字的作者。 So also as regards the absence of Joannine terminology in the Apocalypse.因此，也至于没有joannine的术语的启示。 The object of the Gospel is to prove that Jesus is the life and the light of the world, the fullness of truth and grace.对象的福音是，以证明耶稣是生命和世界的光，丰满真理和恩典。 But in the Apocalypse Jesus is the conqueror of Satan and his kingdom.但在启示耶稣是征服者，撒旦和他的王国。 The defects of grammar in the Apocalypse are conceded.的缺陷，在语法的启示是让步。 Some of them are quite obvious.他们有些是很明显。 Let the reader but notice the habit of the author to add an apposition in the nominative to a word in an oblique case; eg iii, 12; xiv, 12; xx, 2.让读者，但公告的习惯，作者要添加一个apposition在记名，以一个字，一个斜的情况;例如三， 12岁;十四， 12岁; XX条， 2 。 It further contains some Hebrew idioms: eg the Hebrew equivalent to erchomenos, "the one that is to come", instead of esomenos, i, 8.它进一步包含一些希伯来语成语，例如：希伯来文，相当于erchomenos ， “一个是来” ，而不是esomenos ，我8 。 But it should be borne in mind that when the Apostle first came to Ephesus he was, probably wholly ignorant of the Greek tongue.但应紧记，当使徒首先来到以弗所他，可能是完全昧于希腊的舌头。
The comparative purity and smoothness of diction in the Gospel may be adequately accounted for by the plausible conjecture that its literary composition was not the work of St. John but of one of his pupils.相对纯度和光滑的文辞在福音中可能得到充分的占由合理的推测，其文学的组成是不工作的圣约翰，但他的一位学生。 The defenders of the identity of authorship further appeal to the striking fact that in both works Jesus is called the Lamb and the Word.维护者的身份，作者进一步上诉，以醒目的事实是，在这两个工程的耶稣是所谓的羔羊和Word 。 The idea of the lamb making atonement for sin by its blood is taken from Isaiah 53.构思的羔羊，使赎罪单仲偕其血液是从以赛亚书53 。 Throughout the Apocalypse the portraiture of Jesus is that of the lamb.整个启示了耶稣的画像是的羔羊。 Through the shedding of its blood it has opened the book with seven seals and has triumphed over Satan.通过换掉其血液它揭开了这本书与7封条，并已战胜撒旦。 In the Gospel Jesus is pointed out by the Baptist as the "Lamb of God . . . him who taketh away the sin of the world" (John 1:29).在福音中耶稣是指出，由浸会为“上帝的羔羊。 。 。他谁taketh远离罪恶的世界” （约翰1时29分） 。 Some of the circumstances of His death resemble the rite observed in the eating of the paschal lamb, the symbol of redemption.一些情况下他的死因类似于成年礼的观察，在吃的逾越节羔羊，象征赎回权。 His crucifixion takes place on the selfsame day on which the Passover was eaten (John xviii, 28).他在十字架上发生的该selfsame天，即逾越节吃（约翰十八，二十八日） 。 Whilst hanging on the cross, His executioners did not break the bones in His body, that the prophecy might be fulfilled: "no bone in it shall be broken" (John 19:36).虽然挂在十字架上，他的刽子手并没有打破骨头在他的身体，即预言可能实现： “没有骨在它应被打破， ” （约翰19时36分） 。 The name Logos, "Word", is quite peculiar to the Apocalypse, Gospel and first Epistle of St. John.名称标识， “字” ，是相当特殊的启示，福音和第一书信的圣约翰。 The first sentence of the Gospel is, "In the beginning was the Word, and the Word was with God, and the Word was God".第一句中的福音是， “在开始时是字，词，是与上帝，和Word是上帝” 。 The first epistle of St. John begins, "That which was from the beginning which we have heard . . . of the word of life".第一书信圣约翰开始， “这是从一开始就我们所听到的。 。 。这个词的生活” 。 So also in the Apocalypse, "And his name is called the Word of God" (19:13).因此，也有启示， “他的名字是所谓的上帝的话” （ 19时13分） 。
TIME AND PLACE时间和地点
The Seer himself testifies that the visions he is about to narrate were seen by him whilst in Patmos.该预言者证明自己的设想，他是即将叙述被认为是由他虽然在帕特莫斯。 "I John . . . was in the island which is called Patmos for the word of God and for the testimony of Jesus" (1:9). “我约翰。 。 。是，在岛内这是所谓的帕特莫斯为上帝的话，为的证词耶稣” （ 1时09分） 。 Patmos is one of the group of small islands close to the coast of Asia Minor, about twelve geographical miles from Ephesus.帕特莫斯就是其中的组小岛屿接近海岸的小亚细亚，约12英里的地域从以弗所。 Tradition, as Eusebius tells us, has handed down that John was banished to Patmos in the reign of Domitian for the sake of his testimony of God's word (Hist. Eccl., III, 18).传统，作为尤西比乌斯告诉我们，已传世约翰被流放到帕特莫斯在统治杜米仙为他的证词，上帝的话语（ hist.传道书，三， 18 ） 。 He obviously refers to the passage "for the word of God and for the testimony of Jesus" (i, 9).他显然是指通过“上帝的话，为的证词耶稣” （一， 9 ） 。 It is true that the more probable meaning of this phrase is, "in order to hear the word of God", etc., and not "banished because of the word of God", etc., (cf. i. 2).这是事实，更可能的意思，这句话是， “为了听到上帝的话”等，而不是“放逐，因为上帝的话”等， （参见一，二） 。 But it was quite natural that the Seer should have regarded his banishment to Patmos as prearranged by Divine Providence that in the solitude of the island he might hear God's word.不过，这是很自然的说，季节能效比应把他流放到帕特莫斯作为预先由神的普罗维登斯，在孤独的岛屿，他可能听到上帝的话语。 The tradition recorded by Eusebius finds confirmation in the words of the Seer describing himself as "a brother and partaker in tribulation" (i, 9).传统所录得的尤西比乌斯认定，确认在的话，该预言者自称为“一个兄弟和partaker在磨难” （一， 9 ） 。 Irenaeus places the Seer's exile in Patmos at the end of Domitian's reign.爱任纽地方的季节能效比的流亡在帕特莫斯在年底多米田的统治地位。 "Paene sub nostro saeculo ad finem Domitiani imperii" (Adv. Haer., V. 4). “ paene小组nostro saeculo广告finem domitiani imperii ” （ adv. haer ，五4 ） 。 The Emperor Domitian reigned AD 81-96.皇帝多米田在位的广告81-96 。 In all matters of Joannine tradition Irenaeus deserves exceptional credit.在所有的事项joannine传统，爱任纽值得特殊信贷。 His lifetime bordered upon the Apostolic age and his master, St. Polycarp, had been among the disciples of St. John.他一生接壤后，使徒的年龄和他的主人，圣polycarp ，已之间的门徒圣约翰。 Eusebius, chronicling the statement of Irenaeus without any misgivings, adds as the year of the Seer's exile the fourteenth of Domitian's reign.尤西比乌斯，记载的声明爱任纽在没有任何疑虑，增加为今年的季节能效比的流亡第十四的杜米仙的统治地位。 St. Jerome also, without reserve or hesitation, follows the same tradition.圣杰罗姆此外，毫无保留或迟疑，遵循同样的传统。 "Quarto decimo anno, secundam post Neronem persecutionem movente Domitiano, in Patmos insulam relegatus, scripsit Apocalypsim" (Ex libro de Script. Eccl). “季刊decimo anno ， secundam后neronem persecutionem movente domitiano ，在帕特莫斯insulam relegatus ， scripsit apocalypsim ” （当然libro德脚本。传道书） 。 Against the united testimony of these three witnesses of tradition the statement of Epiphanius placing the Seer's banishment in the reign of Claudius, AD 41-54, appears exceedingly improbable (Haer., li, 12, 33).对美国的证词，这3个证人的传统声明埃皮法尼乌斯把季节能效比的流放在统治克劳狄斯，广告41-54 ，似乎非常难以琢磨的（ haer. ，李， 12 ， 33 ） 。
CONTENTS内容
(1) THE SEVEN CHURCHES （ 1 ）七个教会
1:1-3. 1:1-3 。 Title and description of the book标题和内容描述的这本书
The revelation made by Jesus the Messias to John.启示所作出的耶稣messias约翰。
1:4-9. 1:4-9 。 Salutation称呼
Salutation prefatory to the seven Epistles, wishing the churches the grace and the peace of God and Jesus.称呼序言到7书信，希望教会的恩典与和平的上帝和耶稣。
1:9-20. 1:9-20 。 The vision of Jesus as the Son of man远景耶稣的儿子的男子
The portrait is taken from Daniel 10 and Henoch 46.画像是采取由丹尼尔10日和过敏性46 。 Cf.比照。 the phrases, "one like the son of man" (Apocalypse 1:13, Daniel 10:16 and 7:13); "girded with gold" (Apocalypse 1:13; Daniel 10:5); "eyes like flames of fire" (Apocalypse 1:14; Daniel 10:6); "a voice like that of a multitude" (Apocalypse 1:15; Daniel 10:6); "I fell down like one senseless" (Apocalypse 1:17; Daniel 10:9); "and he touched me" (Apocalypse 1:17, Daniel 10:18); "hair white like wool" (Apocalypse 1:14; Daniel 7:9; Henoch 46:1).短语， “一想儿子的男子” （启示1时13分，丹尼尔10时16分和7时13分） ; “ girded黄金” （启示录1:13 ;丹尼尔10时05分） ; “眼睛像火焰消防“ （启示1时14分;丹尼尔10时06分） ; ”一个声音一样的众多“ （启示1时15分;丹尼尔10时06分） ; ： ”我倒下一样，一毫无意义的“ （启示1时17分;丹尼尔10 ： 9 ） ; “和他谈到了我” （启示1时17分，丹尼尔10时18分） ; “白头发一样，羊毛” （启示1时14分;丹尼尔7时09分;过敏性46:1 ） 。
2:1-3:22. 2:1-3:22 。 The Epistles, to the seven Churches该书信，七个教会
The Churches are Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.教会是以弗所，士麦那， pergamum ， thyatira ，萨迪斯，费城，和老底嘉。 The Epistles are short exhortations to the Christians to remain steadfast in their faith, to beware of false apostles and to abstain from fornication and from meat offered to idols.该书信是短期嘱托，向基督信徒继续坚定地在他们的信仰，提防假使徒和弃权私通，并从肉类提供的偶像。
(2) THE BOOK WITH THE SEVEN SEALS （ 2 ）这本书与七海豹
Chapters 4 and 5.章第4和第5 。 The vision of God enthroned upon the Cherubim The throne is surrounded by twenty-four elders.远景上帝的enthroned后，基路伯的宝座，周围是04年的长者。 In the right hand of God is a scroll sealed with seven seals.在右边的上帝之手是一种滚动密封，与七，加盖公章。 In the midst of the Cherubim and the elders the Seer beholds a lamb, "agnus tamquam occisus", having on its throat the scar of the gash by which it was slain.在中基路伯和长者的季节能效比beholds羔羊“ ， agnus tamquam occisus ”后，就其喉咙瘢痕加什由它被杀害。 The Seer weeps because no one either in heaven or on earth can break the seals.该预言者weeps ，因为没有人无论在天堂还是在地球上可以打破，加盖公章。 He is comforted on hearing that the lamb was worthy to do so because of the redemption it had wrought by its blood.他是安慰，就听到羔羊是值得这样做，因为该赎回，它造成的血液。 The portrait of the throne is taken from Ezechiel 1.画像宝座是采取从ezechiel 1 。 Compare in both accounts the description of the four beasts.比较在这两个帐户的说明，四兽。 They resemble a lion, an ox, a man, and an eagle.他们象狮子，牛，一名男子，和一个老鹰球。 Their bodies are full of eyes (cf. Revelation 4:8; and Ezekiel 10:12).他们的尸体是完整的眼睛（参见启示4时08分;以西结书10时12分） 。 The twenty-four elders were probably suggested by the twenty-four courses of priests ministering in the Temple.该04年的长者，可能是所提出的2004年的课程服事祭司在圣殿中。 The lamb slain for the sins of mankind is from Isaias 53.羔羊被杀害，为捷联惯导系统，人类是由伊萨亚斯53 。
Chapters 6 and 7.章第6和第7 。 The seven seals and the numbering of the Saints At the opening of four seals, four horses appear.七个海豹和编号的圣人在开幕式上的四个印章，四匹马出现。 Their colour is white, black, red, and sallow, or green (chloros, piebald).他们的颜色是白色，黑色，红色， sallow ，或绿色（ chloros ， piebald ） 。 They signify conquest, slaughter, dearth and death.他们意味着征服，屠宰，缺乏和死亡。 The vision is taken from Zach., vi, 1-8.远景是采取从开拓者队，六， 1-8 。 At the opening of the fifth seal the Seer beholds the martyrs that were slain and hears their prayers for the final triumph.在开幕式上的第五封预言者beholds的烈士被杀害，并听到他们的祈祷，为最终的胜利。 At the opening of the sixth seal the predestined to glory are numbered and marked.在开幕式上的第六封注定要辉煌的编号和标记。 The Seer beholds them divided into two classes.该预言者beholds他们分为两班。 First, 144,000 Jews, 12,000 of every tribe.首先， 14.4万犹太人， 12000每个部落。 Then a numberless multitude chosen from all nations and tongues.然后无数多种选择从所有国家和舌头。
Chapters 8 and 9.章8和第9 。 The seventh seal第七印章
After the interval of about half an hour, the seventh seal is broken; seven angels issue forth, each one holding a trumpet.后间隔约半小时，第七印章是破碎; 7天使的问题提出，每一个手持小号。 The sounding of the first four trumpets causes a partial destruction of the elements of nature.探空的头四个小号，造成部分毁坏的各项要素的性质。 One-third of the earth is burned, as also one-third of the trees and all the grass.一三分之一的地球是焚烧，也一三分之一的树木和所有基层。 One-third of the sea becomes blood (cf. Exodus 7:17).一三分之一的海上，成为血液（参见出埃及记7时17分） 。 One-third of the rivers is turned into water of wormwood.其中三分之一的河流变成了水的艾草。 One-third of the sun, moon, and stars is obscured, causing one-third of the day to be dark (cf. Exodus 10:21).三分一的太阳，月亮，星星是模糊，造成一三分之一的天是黑暗的（参见出埃及记10:21 ） 。 At the sounding of the fifth trumpet locusts ascend from the abyss.在冠冕堂皇的第五小号蝗虫，升入从深渊。 Their work is to torment men for five months, They are specially charged not to touch the grass.他们的工作是折磨男人为5个月，他们是专门被控不涉及基层。 Their shape is that of horses (Joel 2:4) their teeth like those of lions (Joel 1:6), their hair like the hair of women.其形状是马匹（约珥2:4 ）他们的牙齿一样，这些狮子（约珥1时06分） ，他们的头发一样，头发的妇女。 They have the tails of scorpions where with to chastise man.他们有尾巴的蝎子那里与以责备的人。 The command over them is held by the Angel of the Abyss, named Abaddon, the destroyer.命令他们是举行由天使的深渊，命名为abaddon ，驱逐舰。 At the sound of the sixth trumpet the four angels chained at the Euphrates are let loose.在健全的第六小号四个天使铁链在幼发拉底河是让松散。 They lead forth an army of horsemen.他们率先提出了军队的骑兵。 By the fire which the horses spit out and by their tails which are like serpents, one-third of mankind is killed.由消防，其中马匹随地吐痰和他们的尾巴，这是想serpents ，其中三分之一是人类死亡。 After the sixth trumpet there are two digressions.之后，第六小号有两个digressions 。 (1) The angel standing on the land and the sea. （ 1 ）天使常委会对土地和大海。 He swears that at the sound of the seventh trumpet the mystery will be completed.他宣誓，在健全的第七小号之谜将完成。 He hands to the Seer a little book.他的手向预言者一点书。 When eaten by him it is found sweet to taste, but bitter when once devoured.吃时，他发现这是甜口味，但苦时，一旦吞噬。 Taken from Ezech., ii.采取从ezech 。第一，第二。 8; iii, 3.八;三， 3 。 (2) The contamination of the court of the Temple by the heathens. （ 2 ）污染的法院庙由heathens 。 It lasts three and a half years.持续三年半的时间。 Taken from Dan., vii, 25; ix, 27; xii, 7-11.从丹，第七章， 25条;第九，第27条;第十二， 7月11日。 During that time two witnesses are sent to preach in Jerusalem.在这段时间有两名证人发送到宣扬在耶路撒冷。 They are the two olive-trees foretold by Zach., iv, 3,11.他们是两个橄榄树的预言由开拓者队，四， 3,11 。 At the end of their mission they are slain by the beast.在结束其使命，他们是被杀害的野兽所。 They are raised to life after three and a half days (= years).他们所提出的生命后，三天半（ =年） 。 The seventh trumpet is now sounded, the nations are judged and the kingdom of Christ is established.第七小号，现在听起来，联合国是判断和英国的基督是成立的。
(3) THE DIVINE DRAMA （ 3 ）神话剧
First Act.首先采取行动。 Chapters 12-14章节12月14日
The lamb, the woman, and her seed; and opposed to them, the dragon, the beast from the sea, and the beast from the land.羔羊，该名女子，和她的种子;反对对他们来说，龙，兽从海中，和野兽从土地。 The main idea is taken from Gen., iii, 15.其主要思想是采取从将军，三， 15 。 "I will put enmities between thee (the serpent) and the woman, and thy seed and her seed". “我将提出的敌意之间的你（蛇）和该名女子，和你的种子和她的种子” 。 The woman is arrayed in heavenly splendour; a crown of twelve stars on her head and the sun and the moon under her feet (cf. Gen. xxxvii, 9, 10).该名女子是阵列在天上的辉煌;皇冠12颗星，她的头部及太阳和月亮下，她英尺（参见将军三十七， 9 ， 10 ） 。 She is in travail.她是在travail 。 Her first-born is destined to rule all the nation (Psalm 2:8, 9).她的第一次出生的，是注定要统治所有的民族（诗篇2时08分， 9 ） 。 She herself, and her other seed, are persecuted for three and a half years by the great dragon who tries to kill them.她，和她的其他种子，受到迫害，为三年半，由大龙谁试图杀死他们。 The great dragon is Satan (Genesis 3:1).大龙是撒旦（成因3:1 ） 。 He is cast out of heaven.他是排斥的天堂。 With his tail he drags after him one-third of the stars.与他的尾巴，他一拖再拖后，他一三分之一的星级。 Taken from Dan., viii, 10.从丹，八，十。 The fallen stars are the fallen angels.倒下的星级是堕落的天使。 The beast from the sea is in great part taken from Daniel's description of the four beasts.野兽从海中，是在伟大的一部分，采取由丹尼尔描述的四兽。 It arises from the sea (Dan., vii, 3); has seven heads marked all over with blasphemies.它产生于海上（ dan. ，七，三） ;有七个元首，标志着所有与blasphemies 。 It had also ten horns, like the fourth beast of Daniel (vii, 7); it resembled a leopard, the third beast of Daniel (vii, 6), it had feet like a bear, the second beast of Daniel (vii, 5); and teeth like a lion, the first beast of Daniel (vii, 4).它也10犀角一样，第四兽的丹尼尔（七，七） ;它类似于一豹，三兽丹尼尔（七，六） ，它已英尺像一只熊，第二野兽的丹尼尔（七，五） ;和牙齿像狮子，兽首的丹尼尔（七， 4 ） 。 The great dragon gives full power unto the beast, whereupon all the world worship it (viz. those whose names are not contained in the book of the lamb).大龙充分的权力所不欲，美女与野兽，这种情况下，世界上所有的崇拜，它（即那些名字，不包含在这本书中的羔羊） 。 The followers of the beast have its mark on their head and hand.追随者美女与野兽有其马克对他们的头部和手。 The beast from the land has two horns like a ram.美女与野兽从土地有两个牛角一样的RAM 。 Its power lies in its art of deceiving by means of tokens and miracles.其权力就在于它的艺术欺骗的手段令牌和奇迹。 Throughout the remainder of the book it is called the false prophet.在整个余下的这本书，这是所谓的假先知。 Its office is to assist the beast from the sea, and to induce men to adore its image.其办公室是协助兽从海中，促使官兵崇拜的形象。 The first act of the drama concludes with a promise of victory over the beast by the lamb of God.第一行为戏剧结束时的承诺的胜利美女与野兽由上帝的羔羊。
Second Act.第二次的行为。 Chapters 15-16章15-16
The seven vials. 7个小瓶。 They are the seven plagues preceding the destruction of the great city, Babylon.他们是7瘟疫前销毁了伟大的城市，巴比伦。 They were for the greater part suggested by the Egyptian plagues.他们为更大的部分建议由埃及瘟疫。 The first vial is poured out on the earth.第一瓶是倾注了列于地球。 Men and beasts are smitten with ulcers (Exodus 9:9-10).男人和禽兽是smitten与溃疡（出埃及记9:9-10 ） 。 The second and third vial upon the seas and rivers.第二次和第三次小瓶后，海洋和河流。 They become blood (Exodus 7:17-21).他们成为血（出埃及记7:17-21 ） 。 The fourth vial upon the sun.第四小瓶后，太阳。 It burns men to death.它烧伤男子死刑。 The fifth vial upon the throne of the beast.第五小瓶后的宝座，美女与野兽。 It causes great darkness (Exodus 10:11-29).它造成极大的黑暗（出埃及记10:11-29 ） 。 The sixth vial upon the Euphrates.第六小瓶后，幼发拉底河。 Its waters are dried up and form a passage for the kings of the East (Exodus 14).其水域干涸，形成一个通道，国王的东（出埃及记14 ） 。 The seventh upon the air.第七届后的空气。 Storm and earthquake destroy Babylon.风暴和地震摧毁巴比伦。
Third Act.第三幕。 Chapters 17-18章17-18日
The great harlot.伟大harlot 。 She is seated upon the scarlet beast with the seven heads and ten horns.她坐下后，猩红的野兽与7元首和10角。 She is robed in scarlet and decked with gold.她是红袍在猩红热和封盖，与黄金。 On her head is written: Mystery, Babylon the great.她的头部是写：神秘，巴比伦的伟大。 The kings of the earth commit fornication with her.国王对地球犯下私通，与她的。 But the day of her visitation has come.但天她的探视已经到来。 She is made a desolate place, the habitation of unclean animals (Ls., xiii, 21, 22).她是提出了荒凉的地方，居住环境不洁的动物（ ls. ，十三，二十一，二十二） 。 Her fall is lamented by the rulers and merchants of the earth.她的秋天是哀叹，由统治者和商人的地球。
Fourth Act.第四行为。 Chapters 19-20章19-20
The victory over the beast and the great dragon.胜利，超过野兽和大龙。 A knight appears mounted on a white horse.骑士似乎安装在一个白马。 His name is "The word of God".他的名字是“上帝的话” 。 He defeats the beast and the false prophet.他的失败，野兽和虚假的先知。 They are cast alive in the pool of fire.他们是投活在济济，小心防火。 Their defeat is followed by the first resurrection and the reign of Christ for a thousand years.他们的失败，接着是第一次复活和基督的统治，为1000年。 The martyrs rise to life and partake with Christ in glory and happiness.烈士崛起的生命和参与与基督同在的光荣和幸福。 During these thousand years the great dragon is held in chains.在这两千多年的大龙是在举行链。 At their completion he is once more set at large to torment the earth.在其完成，他再一次定于大型折磨地球。 He deceives the nations Gog and Magog.他欺骗联合国gog和magog 。 These two names are taken from Ezech., chaps.这两个名称是采取从ezech 。 ，第一章。 xxviii, xxxix, where however Gog is the king of Magog.二十八，第39届，但gog是国王magog 。 At last he also is cast for all eternity in the pool of fire.最后他还是投给所有永恒在济济，小心防火。 Hereupon the general judgement and the resurrection take place. hereupon一般的判断和复活的地方。
Fifth Act.第五行为。 Chapters 21-22章21-22
The new Jerusalem (cf. Ezechiel 40-48).新耶路撒冷（参见ezechiel 40-48 ） 。 God dwells in the midst of His saints who enjoy complete happiness.上帝驻留在中他的圣人谁享有完全的幸福。 The new Jerusalem is the spouse of the lamb.新耶路撒冷是配偶的羔羊。 The names of the Twelve Tribes and the Twelve Apostles are written on its gates.姓名的12部落和十二使徒是写在其盖茨。 God and the lamb are the sanctuary in this new city.上帝和羔羊的是庇护，在这个新城市。 Epilogue.尾声。 Verses 18-21诗18-21
The prophecy of the book is soon to be fulfilled.该预言，这本书是尽快得到履行。 The Seer warns the reader not to add anything to it or take away from it under pain of forfeiting his share in the heavenly city.该预言者警告读者，不要有任何补充它，或采取远离它下的痛苦，放弃了他的份额在天上的城市。
PURPOSE OF THE BOOK的目的，这本书
From this cursory perusal of the book, it is evident that the Seer was influenced by the prophecies of Daniel more than by any other book.从这个粗略的阅读这本书，很显然，该季节能效比的影响，预言丹尼尔多于由任何其他的书。 Daniel was written with the object of comforting the Jews under the cruel persecution of Antiochus Epiphanes.丹尼尔是书面与对象的安慰下，犹太人的残酷迫害安提阿哥伊皮法尼斯。 The Seer in the Apocalypse had a similar purpose.在该季节能效比的启示也有类似的目的。 The Christians were fiercely persecuted in the reign of Domitian.基督徒被迫害，在激烈的统治杜米仙。 The danger of apostasy was great.危险叛教是伟大的。 False prophets went about, trying to seduce the people to conform to the heathen practices and to take part in the Caesar-worship.假先知到约，企图勾引人民群众，以符合该heathen做法，并采取部分，在凯撒崇拜。 The Seer urges his Christians to remain true to their faith and to bear their troubles with fortitude.该预言者敦促他的信徒仍然是真正的以他们的信仰，并承担其麻烦与毅力。 He encourages them with the promise of an ample and speedy reward.他鼓励他们的承诺，充足的和迅速的奖励。 He assures them that Christ's triumphant coming is at hand.他保证，他们说，基督的胜利，是未来在手。 Both in the beginning and at the end of his book the Seer is most emphatic in telling his people that the hour of victory is nigh.无论是在开始和结束时，他预订季节能效比是最有力的在告诉他的人民说，小时的胜利是几乎。 He begins, saying: "Blessed is he that . . . keepeth those things which are written in it; for the time is at hand" (i. 3).他开始时，他说： “幸运的是他。 。 。 keepeth这些东西是在它的书面;的时间是在手” （一3 ） 。 He closes his visions with the pathetic words: "He that giveth testimony of these things saith, Surely I come quickly: Amen. Come, Lord Jesus".他关闭，他的抱负与可悲的话： “他认为， giveth的证词，这些东西saith ，当然我来迅速：阿来，主耶稣” 。 With the coming of Christ the woes of the Christians will be avenged.与未来的基督疾苦的基督徒将之仇。 Their oppressors will be given up to the judgment and the everlasting torments.他们的压迫者，将放弃向判断和永恒的折磨。 The martyrs that have fallen will be raised to life, that they may share the pleasures of Christ's kingdom, the millennium.烈士的下降将提高到生活，他们可以分享的快乐基督的英国，千年。 Yet this is but a prelude to the everlasting beatitude which follows after the general resurrection.然而，这只是一个前奏，永恒的beatitude ，其中如下后，一般复活。 It is an article of faith that Christ will return at the end of time to judge the living and the dead.这是一篇文章，信仰基督将返回在去年底的时间来判断活人与死人。 But the time of His second advent is unknown.但当时他的第二来临，是未知之数。 "But of that day and hour no one knoweth, no, not the angels of heaven, but the Father alone" (Matthew 24:36). “但是，这一天，并没有一小时knoweth ，不，不是天使的天堂，但父亲单” （马太24:36 ） 。 It would appear, and is so held by many that the Christians of the Apostolic age expected that Christ would return during their own lifetime or generation.这样看来，是这样举行的由许多基督徒使徒的年龄，预计基督将返回在自己的一生或一代人。 This seems to be the more obvious meaning of several passages both in the Epistles and Gospels (cf. John 21:21-23, 1 Thessalonians 4:13-18).这似乎是更为明显的意义的几个通道，无论是在书信和福音（参见约翰21:21-23 ，一帖撒罗尼迦4:13-18 ） 。 The Christians of Asia Minor and the Seer with them, appear to have shared this fallacious expectation.基督徒小亚细亚和季节能效比与他们，似乎有共同的，这是谬误的期望。 Their mistaken hope, however, did not affect the soundness of their belief in the essential part of the dogma.他们错误的希望，不过，并不影响稳健的信仰，本质部分的教条。 Their views of a millennial period of corporal happiness were equally erroneous.他们的意见，一个千年期下士幸福的人同样的错误。 The Church has wholly cast aside the doctrine of a millennium previous to the resurrection.教会已完全抛开学说的一个千年以前的复活。 St. Augustine has perhaps more than any one else helped to free the Church from all crude fancies as regards its pleasures.圣奥古斯丁也许比任何其他人帮助免费教会所有的原油中意至于它的乐趣。 He explained the millennium allegorically and applied it to the Church of Christ on earth.他解释，千年allegorically和应用，它以中华基督教会在地球上。 With the foundation of the Church the millennium began.与该基金会的教会千年开始。 The first resurrection is the spiritual resurrection of the soul from sin (De Civ. Dei Lib. XX).第一次复活是精神的复活的灵魂，从单仲偕（德civ 。 dei库。 XX ）号。 Thus the number 1,000 is to be taken indefinitely.因此，数目是1000年将要采取的无限期拖延。
STRUCTURE OF THE BOOK AND ITS LITERARY COMPOSITION结构的这本书及其文学的组成
The subject-matter of the Apocalypse required a threefold division.主题事项的启示所需的三倍，记名表决。
The first part comprises the seven exhortatory letters.第一部分包括7 exhortatory信。
The leading idea in the second part is the wisdom of Christ.领导的想法，在第二部分是智慧的基督。 It is symbolized by the book with seven seals.这是象征着这本书与七，加盖公章。 In it are written the eternal decrees of God touching the end of the world, and the final victory of good over evil.在它的书面永恒的法令，上帝在谈到年底的世界，和最后的胜利良好的战胜邪恶。 No one except Jesus, the lamb slain for the sins of the world, is worthy to break the seals and read its contents.没有人，除了耶稣，羔羊被杀害，为捷联惯导系统的世界，是值得打破的封条，并宣读其内容。
The third part describes the power of Christ over Satan and his kingdom.第三部分介绍的权力基督超过撒旦和他的王国。 The lamb defeats the dragon and the beast.羔羊的失败，龙和兽。 This idea is developed in a drama of five acts.这个构思是发展，在戏剧的五行为。 In five successive scenes we see before us the struggle, the fall of Babylon the harlot, the victory, and final beatitude.在连续5场面，我们看到摆在我们面前的斗争，属于巴比伦该harlot ，胜利，并最终beatitude 。
The third part is not only the most important, but also the most successful from a literary point of view.第三部分，不仅是最重要的，但也最成功的从文学的角度来看。 The drama of the lamb contains several beautiful thoughts of lasting value.戏剧的羔羊包含几个美丽的思想，持久的价值。 The lamb, symbolizing gentleness and purity, conquers the beast, the personification of lust and cruelty.羔羊，象征着温柔和纯洁性，征服野兽，人格化的欲望和残酷。 The harlot signifies idolatry.该harlot ，标志着偶像崇拜。 The fornication which the rulers and the nations of the earth commit with her signifies the worship they pay to the images of Caesar and the tokens of his power.该私通，其中统治者和国家的地球承诺与她的标志崇拜，他们的薪酬，以形象的凯撒和令牌他的权力。 The second part is inferior in literary beauty.第二部分是劣势，在文学之美。 It contains much that is taken from the Old Testament, and it is full of extravagant imagery.它包含很多是采取从旧约圣经，这是充满了奢侈的意象。 The Seer shows a fanciful taste for all that is weird and grotesque.该预言者显示了幻想的味道，所有这是奇怪的和荒唐。 He delights in portraying locusts with hair like that of women and horses with tails like serpents.他的愉悦，在描绘蝗虫，与头发一样，妇女和马匹的尾巴一样， serpents 。 There are occasional passages revealing a sense of literary beauty.有偶尔通道，揭示了意识，文学之美。 God removes the curtain of the firmament as a scribe rolls up his scrolls.上帝删除拉开帷幕的firmament作为一个刀卷了他的卷轴。 The stars fall from the heavens like figs from the fig-tree shaken by the storm (vi, 12-14).星属于从天上像无花果从图树动摇风暴（六， 12月14日） 。 On the whole, however the Seer shows more love for Oriental splendour than the appreciation of true beauty.就整体而言，不过，季节能效比表明，更多的热爱东方的辉煌，比赞赏真正的美。
INTERPRETATION释义
It would be alike wearisome and useless to enumerate even the more prominent applications made of the Apocalypse.便都疲倦和无用的枚举，甚至更加突出的申请作出的启示。 Racial hatred and religious rancour have at all times found in its vision much suitable and gratifying matter.种族仇恨和宗教积怨已在任何时候，发现在其视野更合适的了可喜的事。 Such persons as Mohammed, the Pope, Napoleon, etc., have in turn been identified with the beast and the harlot.该等人士穆罕默德表示，教宗，拿破仑等，都在把已确定与野兽和harlot 。 To the "reformers" particularly the Apocalypse was an inexhaustible quarry where to dig for invectives that they might hurl then against the Roman hierarchy.以“改革者”特别的启示是一个取之不尽，用之不竭的石矿场在哪里挖，为invectives ，他们可能投掷，然后对罗马的层次。 The seven hills of Rome, the scarlet robes of the cardinals, and the unfortunate abuses of the papal court made the application easy and tempting.七个山丘，罗马，猩红长袍的枢机主教，以及不幸被滥用的教皇法院提出申请容易，和诱人的。 Owing to the patient and strenuous research of scholars, the interpretation of the Apocalypse has been transferred to a field free from the odium theologicum.由于病人和艰苦的研究学者，解释的启示已转移到外地免费从odium theologicum 。 But then the meaning of the Seer is determined by the rules of common exegesis.但当时的含义的季节能效比，是由该规则的共同注释。 Apart from the resurrection, the millennium, and the plagues preceding the final consummation, they see in his visions references to the leading events of his time.除了从复活，千年，和瘟疫前的最后一次，他们看到在他的愿景，参考领导的事件，他的时间。 Their method of interpretation may be called historic as compared with the theological and political application of former ages.他们的口译方法可称为历史相比，与神学和政治的应用前的千古罪人。 The key to the mysteries of the book they find in 17:8-14.关键的奥秘，这本书，他们找到在17:8-14 。 For thus says the Seer: "Let here the mind that hath understanding give heed".因此，为说，预言者： “让我们在这里记住，祂所了解，给予理会” 。
The beast from the sea that had received plenitude of power from the dragon, or Satan, is the Roman Empire, or rather, Caesar, its supreme representative.野兽从海中指出，已收到plenitude权力由龙，或撒旦，是罗马帝国，或者更确切地说，凯撒，它的最高代表。 The token of the beast with which its servants are marked is the image of the emperor on the coins of the realm.令牌的野兽与它的公务员是明显的是形象，皇帝对这套金银纪念币的境界。 This seems to be the obvious meaning of the passage, that all business transactions, all buying and selling were impossible to them that had not the mark of the beast (Apocalypse 13:17).这似乎是明显的意思通过，即所有商业交易，所有买卖不可能向他们表示并没有标志的美女与野兽（启示13时17分） 。 Against this interpretation it is objected that the Jews at the time of Christ had no scruple in handling money on which the image of Caesar was stamped (Matthew 22:15-22).对这个解释，这是反对说，犹太人在当时的基督没有不惜在处理金钱上的形象，凯撒被盖上（马太22:15-22 ） 。 But it should be borne in mind that the horror of the Jews for the imperial images was principally due to the policy of Caligula.但是，应该紧记，该恐怖犹太人为帝国图像主要是由于政策古拉。 He confiscated several of their synagogues, changing them into heathen temples by placing his statue in them.他没收了几个他们的犹太教堂，改变他们到heathen寺庙，把他的塑像在他们。 He even sought to erect an image of himself in the Temple of Jerusalem (Josephus, Ant., XVIII, viii, 2).他甚至要求树立形象，自己在圣殿中的耶路撒冷（约瑟夫，蚂蚁，十八，八， 2 ） 。
The seven heads of the beast are seven emperors.七个元首美女与野兽是7皇帝。 Five of them the Seer says are fallen.五，他们该预言者说是下降。 They are Augustus Tiberius, Caligula, Claudius, and Nero.他们是奥古斯都庇，古拉，克劳，和Nero的。 The year of Nero's death is AD 68.今年Nero的的去世是广告68 。 The Seer goes on to say "One is", namely Vespasian, AD 70-79.该预言者接着说， “一个是” ，即维斯帕先，广告70-79 。 He is the sixth emperor.他是第六皇帝。 The seventh, we are told by the Seer, "is not yet come. But when he comes his reign will be short".第七，告诉我们由预言者“ ，这是尚未来。但是当他谈到他的统治将是短暂的” 。 Titus is meant, who reigned but two years (79-81).提图斯是指，谁在位，但两年（ 79-81 ） 。 The eighth emperor is Domitian (81-96).第八皇帝是杜米仙（ 81-96 ） 。 Of him the Seer has something very peculiar to say.他在季节能效比已一件很奇怪的话。 He is identified with the beast.他是确定与野兽。 He is described as the one that "was and is not and shall come up out of the bottomless pit" (17:8).他被描述为一个“和不和，应拿出走出这个无底洞” （ 17时08分） 。 In verse 11 it is added: "And the beast which was and is not: the same also is the eighth, and is of the seven, and goeth into destruction".在诗的11 ，这是补充说： “和野兽这是和是不是：同样是第八，是七个，并goeth到毁灭” 。
All this sounds like oracular language.这一切听起来像oracular语言。 But the clue to its solution is furnished by a popular belief largely spread at the time.但线索，其解决办法是提供由民间信仰的传播，主要是在时间。 The death of Nero had been witnessed by few.死亡Nero的已见证数。 Chiefly in the East a notion had taken hold of the mind of the people that Nero was still alive.主要是在东部的一个概念已采取举行的心目中，人民群众认为， Nero的还活着。 Gentiles, Jews, and Christians were under the illusion that he was hiding himself, and as was commonly thought, he had gone over to the Parthians, the most troublesome foes of the empire.外邦人，犹太人和基督信徒被下错觉，以为他是躲在自己，并作为普遍的思想，他已经向parthians ，最麻烦的敌人的帝国。 From there they expected him to return at the head of a mighty army to avenge himself on his enemies.从那里，他们预计他返回的首长，威武之师报仇，自己对他的敌人。 The existence of this fanciful belief is a well-attested historic fact.存在这个幻想的信念是一个良好的核签的历史事实。 Tacitus speaks of it: "Achaia atque Asia falso exterrit velut Nero adventaret, vario super ejus exitu rumore eoque pluribus vivere eum fingentibus credentibusque" (Hist., II, 8).塔西谈到： “ achaia atque亚洲falso exterrit velut Nero的adventaret ， vario超级ejus exitu rumore eoque pluribus vivere eum fingentibus credentibusque ” （ hist. ，二， 8 ） 。 So also Dio Chrysostomus: kai nyn (about AD 100) eti pantes epithymousi zen oi de pleistoi kai oiontai (Orat., 21, 10; cf. Suetonius, "Vit. Caes."; sv NERO and the SIBYLINE ORACLES).因此，也dio里索斯托姆斯：启nyn （约广告100 ） ETI的pantes epithymousi禅宗爱pleistoi启德oiontai （ orat. ， 21 ，第10条;比照苏埃托尼乌斯， “维生素。 caes 。 ” ; sv Nero的和sibyline签） 。 Thus the contemporaries of the Seer believed Nero to be alive and expected his return.因此，同时代的预言者认为， Nero的要活着，并预计他的回报。 The Seer either shared their belief or utilized it for his own purpose.该季节能效比不是分享他们的信仰或利用它为自己的目的。 Nero had made a name for himself by his cruelty and licentiousness. Nero的作出了自己的名字，他的残酷和licentiousness 。 The Christians in particular had reason to dread him.基督徒，尤其是有理由害怕他。 Under him the first persecution took place.根据他的第一迫害的发生。 The second occurred under Domitian.第二下发生的多米田。 But unlike the previous one, it was not confined to Italy, but spread throughout the provinces.但不同于以往的一，它并不局限于意大利，但遍布各省。 Many Christians were put to death, many were banished (Eusebius, Hist. Eccl., III, 17-19).很多基督徒提出了死刑，许多人被流放（尤西比乌斯，历史。传道书，三， 17-19 ） 。 In this way the Seer was led to regard Domitian as a second Nero, "Nero redivivus".在这样季节能效比是导致方面多米田作为第二Nero的“ Nero的redivivus ” 。 Hence he described him as "the one that was, that is not, and that is to return".因此，他形容他是“一个是，这不是，那就是回报” 。 Hence also he counts him as the eighth and at the same time makes him one of the preceding seven, viz.也因此，他计数，他作为第八和在同一时间，使他成为其中的前七，即。 the fifth, Nero.第五， Nero的。 The identification of the two emperors suggested itself all the more readily since even pagan authors called Domitian a second Nero (calvus Nero, Juvenal. IV, 38).鉴定的两个皇帝建议本身都更容易，因为即使异教的作者所谓的杜米仙第二Nero的（ calvus Nero的，尤维纳利斯。四， 38 ） 。 The popular belief concerning Nero's death and return seems to be referred to also in the passage (13:3): "And I saw one of its heads as it were slain to death: and its death's wound was healed".该民间信仰有关Nero的的死亡和回报似乎被转介至还表现在通过（ 13时03分）说： “我看到它的一个元首，因为它被杀害死亡：和其死亡的伤口愈合” 。
The ten horns are commonly explained as the vassal rulers under the supremacy of Rome.该10犀角，普遍解释为统治者的附庸下至上的罗马。 They are described as kings (basileis), here to be taken in a wider sense, that they are not real kings, but received power to rule with the beast.他们被形容为国王（ basileis ） ，在这里将要采取的在一个更广泛的意义上，即他们是不是真正的国王，但收到的权力，法治与野兽。 Their power, moreover, is but for one hour, signifying its short duration and instability (17:17).他们的权力，此外，只不过是一小时，以表扬其期限短，且不稳定（ 17时17分） 。 The Seer has marked the beast with the number 666.该预言者有明显的野兽与人数666 。 His purpose was that by this number people may know it.其目的是通过这个号码的人可能知道这一点。 He that has understanding, let him count the number of the beast.他说，已了解，让他指望有多少野兽。 For it is the number of a man: and his number is six hundred and sixty-six.它是多少，一名男子：和他的号码是666 。 A human number, ie intelligible by the common rules of investigation.一个人的数目，即理解由共同的规则进行调查。 We have here an instance of Jewish gematria.我们这里有一个实例犹太gematria 。 Its object is to conceal a name by substituting for it a cipher of equal numerical value to the letters composing it.其目的是为了掩盖一个名称来取代它一密码平等的数值，以英文字母组成。 For a long time interpreters tried to decipher the number 666 by means of the Greek alphabet, eg Irenæus, "Adv. Haer.", V, 33.相当长的时间口译试图破译人数666的手段，希腊字母，例如irenæus ， “副haer 。 ” ，第五章， 33 。 Their efforts have yielded no satisfactory result.他们的努力没有产生令人满意的结果。 Better success has been obtained by using the Hebrew alphabet.更好的成功，已获得用希伯来文字母表。 Many scholars have come to the conclusion that Nero is meant.很多学者得出的结论是， Nero的意思。 For when the name "Nero Caesar" is spelled with Hebrew letters, it yields the cipher 666.当命名为“凯撒Nero的”拼写与希伯莱字母，它的收益该密码666 。
The second beast, that from the land, the pseudoprophet whose office was to assist the beast from the sea, probably signifies the work of seduction carried on by apostate Christians.第二兽，即从土地， pseudoprophet ，其办公室是协助兽从海中，可能意味着工作的诱惑，进行了由叛教者的基督徒。 They endeavoured to make their fellow Christians adopt the heathen practices and submit themselves to the cultus of the Caesar.他们努力使他们的同胞基督徒采取heathen做法，并提交自己向cultus的凯撒。 They are not unlikely the Nicolaitans of the seven Epistles.他们不是不可能nicolaitans的7书信。 For they are there compared to Balaam and Jezabel seducing the Israelites to idolatry and fornication.因为他们有比较巴兰和jezabel引诱以色列人，以偶像崇拜与私通。 The woman in travail is a personification of the synagogue or the church.该名女子在travail是一个人格化的犹太教堂或教堂。 Her first-born is Christ, her other seed is the community of the faithful.她的第一次出生的是基督，她的其他种子，是社会的忠实。
In this interpretation, of which we have given a summary, there are two difficulties:在这方面的解释，其中我们已发出的摘要，有两个困难：
In the enumeration of the emperors three are passed over, viz.在所列举的皇帝三顷通过以上的，即。 Galba, Otho, and Vitellius.加尔巴， otho ， vitellius 。 But this omission may be explained by the shortness of their reigns.但这一遗漏可能被解释太短，他们普遍存在。 Each one of the three reigned but a few months.每一个三在位，但数个月。
Tradition assigns the Apocalypse to the reign of Domitian.传统指派的启示统治杜米仙。 But according to the computation given above, the Seer himself assigns his work to the reign of Vespasian.但据计算鉴于上述情况，季节能效比自己指派他的工作，以统治维斯帕先。 For if this computation be correct, Vespasian is the emperor whom he designates as "the one that is".如果这个计算是正确的，维斯帕先皇帝是谁，他指定为“一个是” 。 To this objection, however, it may be answered that it was the custom of apocalyptic writers, eg, of Daniel, Enoch, and the Sibylline books, to cast their visions into the form of prophecies and give them the appearance of being the work of an earlier date.这个反对意见，不过，它可能会回答说，这是自订的世界末日的作家，例如，丹尼尔，尹万良，和知未来的书籍，投下自己的抱负融入形式的预言，给他们的出现，正在工作日期较早。 No literary fraud was thereby intended.没有文学欺诈行为，从而打算。 It was merely a peculiar style of writing adopted as suiting their subject.它只是一个奇特的文风，采用为适应他们的问题。 The Seer of the Apocalypse follows this practice.该预言者的启示如下这种做法。 Though actually banished to Patmos in the reign of Domitian, after the destruction of Jerusalem, he wrote as if he had been there and seen his visions in the reign of Vespasian when the temple perhaps yet existed.其实，虽然被流放到帕特莫斯在统治杜米仙后，破坏了耶路撒冷，他写道：作为，如果他已经在那里见过他的愿景，在统治维斯帕先当庙，或许还存在。 Cf.比照。 II, 1, 2.二， 1 ， 2 。
We cannot conclude without mentioning the theory advanced by the German scholar Vischer.我们不能结束而不提理论先进的由德国学者维斯切尔。 He holds the Apocalypse to have been originally a purely Jewish composition, and to have been changed into a Christian work by the insertion of those sections that deal with Christian subjects.他持有的启示已本来是一个纯粹的犹太人组成，并已转变为一个基督教的工作由插入这些板块的处理与基督教科目。 From a doctrinal point of view, we think, it cannot be objected to.从理论的角度来看，我们认为，不能反对。 There are other instances where inspired writers have availed themselves of non-canonical literature.还有其他一些情况下，激发了作家曾经利用自己的非文学的典型。 Intrinsically considered it is not improbable.在本质上考虑，这是不是难以琢磨的。 The Apocalypse abounds in passages which bear no specific Christian character but, on the contrary, show a decidedly Jewish complexion.启示比比皆是，在通道承担没有具体的基督教性质，但与此相反，显示出坚决的犹太人的肤色。 Yet on the whole the theory is but a conjecture.然而，对整个的理论，只不过是一个猜想。 (See also APOCRYPHA) （亦见apocrypha ）
Publication information Written by C. Van Den Biesen.出版的资料，撰写的长范登贝biesen 。 Transcribed by Michael C. Tinkler.转录由Michael长tinkler 。 The Catholic Encyclopedia, Volume I. Published 1907.天主教百科全书，量一出版的1907年。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, March 1, 1907. nihil obstat ， 1907年3月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
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