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■ 요한계시록 16장
1. 또 내가 들으니 성전에서 큰 음성이 나서 일곱 천사에게 말하되 너희는 가서 하나님의 진노의 일곱 대접을 땅에 쏟으라 하더라
And I heard a great voice out of the temple saying to the seven angels , Go your ways , and pour out the vials of the wrath of God upon the earth .
2. 첫째가 가서 그 대접을 땅에 쏟으며 악하고 독한 헌데가 짐승의 표를 받은 사람들과 그 우상에게 경배하는 자들에게 나더라
And the first went , and poured out his vial upon the earth ; and there fell a noisome and grievous sore upon the men which had the mark of the beast , and upon them which worshipped his image .
3. 둘째가 그 대접을 바다에 쏟으매 바다가 곧 죽은 자의 피 같이 되니 바다 가운데 모든 생물이 죽더라
And the second angel poured out his vial upon the sea ; and it became as the blood of a dead man: and every living soul died in the sea .
4. 셋째가 그 대접을 강과 물 근원에 쏟으매 피가 되더라
And the third angel poured out his vial upon the rivers and fountains of waters ; and they became blood .
5. 내가 들으니 물을 차지한 천사가 가로되 전에도 계셨고 시방도 계신 거룩하신 이여 이렇게 심판하시니 의로우시도다
And I heard the angel of the waters say , Thou art righteous , O Lord , which art , and wast , and shalt be , because thou hast judged thus .
6. 저희가 성도들과 선지자들의 피를 흘렸으므로 저희로 피를 마시게 하신 것이 합당하니이다 하더라
For they have shed the blood of saints and prophets , and thou hast given them blood to drink ; for they are worthy .
7. 또 내가 들으니 제단이 말하기를 그러하다 주 하나님 곧 전능하신 이시여 심판하시는 것이 참되시고 의로우시도다 하더라
And I heard another out of the altar say , Even so , Lord God Almighty , true and righteous are thy judgments .
8. 넷째가 그 대접을 해에 쏟으매 해가 권세를 받아 불로 사람들을 태우니
And the fourth angel poured out his vial upon the sun ; and power was given unto him to scorch men with fire .
9. 사람들이 크게 태움에 태워진지라 이 재앙들을 행하는 권세를 가지신 하나님의 이름을 훼방하며 또 회개하여 영광을 주께 돌리지 아니하더라
And men were scorched with great heat , and blasphemed the name of God , which hath power over these plagues : and they repented not to give him glory .
10. 또 다섯째가 그 대접을 짐승의 보좌에 쏟으니 그 나라가 곧 어두워지며 사람들이 아파서 자기 혀를 깨물고
And the fifth angel poured out his vial upon the seat of the beast ; and his kingdom was full of darkness ; and they gnawed their tongues for pain ,
11. 아픈 것과 종기로 인하여 하늘의 하나님을 훼방하고 저희 행위를 회개치 아니하더라
And blasphemed the God of heaven because of their pains and their sores , and repented not of their deeds .
12. 또 여섯째가 그 대접을 큰 강 유브라데에 쏟으매 강물이 말라서 동방에서 오는 왕들의 길이 예비되더라
And the sixth angel poured out his vial upon the great river Euphrates ; and the water thereof was dried up , that the way of the kings of the east might be prepared .
13. 또 내가 보매 개구리 같은 세 더러운 영이 용의 입과 짐승의 입과 거짓 선지자의 입에서 나오니
And I saw three unclean spirits like frogs come out of the mouth of the dragon , and out of the mouth of the beast , and out of the mouth of the false prophet .
14. 저희는 귀신의 영이라 이적을 행하여 온 천하 임금들에게 가서 하나님 곧 전능하신 이의 큰 날에 전쟁을 위하여 그들을 모으더라
For they are the spirits of devils , working miracles , which go forth unto the kings of the earth and of the whole world , to gather them to the battle of that great day of God Almighty .
15. 보라 내가 도적 같이 오리니 누구든지 깨어 자기 옷을 지켜 벌거벗고 다니지 아니하며 자기의 부끄러움을 보이지 아니하는 자가 복이 있도다
Behold , I come as a thief . Blessed is he that watcheth , and keepeth his garments , lest he walk naked , and they see his shame .
16. 세 영이 히브리 음으로 아마겟돈이라 하는 곳으로 왕들을 모으더라
And he gathered them together into a place called in the Hebrew tongue Armageddon .
17. 일곱째가 그 대접을 공기 가운데 쏟으매 큰 음성이 성전에서 보좌로부터 나서 가로되 되었다 하니
And the seventh angel poured out his vial into the air ; and there came a great voice out of the temple of heaven , from the throne , saying , It is done .
18. 번개와 음성들과 뇌성이 있고 또 지진이 있어 어찌 큰지 사람이 땅에 있어 옴으로 이같이 큰 지진이 없었더라
And there were voices , and thunders , and lightnings ; and there was a great earthquake , such as was not since men were upon the earth , so mighty an earthquake , and so great .
19. 큰 성이 세 갈래로 갈라지고 만국의 성들도 무너지니 큰 성 바벨론이 하나님 앞에 기억하신 바 되어 그의 맹렬한 진노의 포도주 잔을 받으매
And the great city was divided into three parts , and the cities of the nations fell : and great Babylon came in remembrance before God , to give unto her the cup of the wine of the fierceness of his wrath .
20. 각 섬도 없어지고 산악도 간 데 없더라
And every island fled away , and the mountains were not found .
21. 또 중수가 한 달란트나 되는 큰 우박이 하늘로부터 사람들에게 내리매 사람들이 그 박재로 인하여 하나님을 훼방하니 그 재앙이 심히 큼이러라
And there fell upon men a great hail out of heaven , every stone about the weight of a talent : and men blasphemed God because of the plague of the hail ; for the plague thereof was exceeding great .
■ 주석 보기
【계16:1 JFB】계16:1-21. The Seven Vials and the Consequent Plagues.
The trumpets shook the world kingdoms in a longer process; the vials destroy with a swift and sudden overthrow the kingdom of "the beast" in particular who had invested himself with the world kingdom. The Hebrews thought the Egyptian plagues to have been inflicted with but an interval of a month between them severally [Bengel, referring to Seder Olam]. As Moses took ashes from an earthly common furnace, so angels, as priestly ministers in the heavenly temple, take holy fire in sacred vials or bowls, from the heavenly altar to pour down (compare 계8:5). The same heavenly altar which would have kindled the sweet incense of prayer bringing down blessing upon earth, by man's sin kindles the fiery descending curse. Just as the river Nile, which ordinarily is the source of Egypt's fertility, became blood and a curse through Egypt's sin.
1. a great voice—namely, God's. These seven vials (the detailed expansion of the vintage,계14:18-20) being called "the last," must belong to the period just when the term of the beast's power has expired (whence reference is made in them all to the worshippers of the beast as the objects of the judgments), close to the end or coming of the Son of man. The first four are distinguished from the last three, just as in the case of the seven seals and the seven trumpets. The first four are more general, affecting the earth, the sea, springs, and the sun, not merely a portion of these natural bodies, as in the case of the trumpets, but the whole of them; the last three are more particular, affecting the throne of the beast, the Euphrates, and the grand consummation. Some of these particular judgments are set forth in detail in the seventeenth through twentieth chapters.
out of the temple—B and Syriac omit. But A, C, Vulgate, and Andreas support the words.
the vials—so Syriac and Coptic. But A, B, C, Vulgate, and Andreas read, "the seven vials."
upon—Greek, "into."
【계16:1 MHCC】We are to pray that the will of God may be done on earth as it is done in heaven. Here is a succession of terrible judgments of Providence; and there seems to be an allusion to several of the plagues of Egypt. The sins were alike, and so were the punishments. The vials refer to the seven trumpets, which represented the rise of antichrist; and the fall of the enemies of the church shall bear some resemblance to their rise. All things throughout their earth, their air, their sea, their rivers, their cities, all are condemned to ruin, all accursed for the wickedness of that people. No wonder that angels, who witness or execute the Divine vengeance on the obstinate haters of God, of Christ, and of holiness, praise his justice and truth; and adore his awful judgments, when he brings upon cruel persecutors the tortures they made his saints and prophets suffer.
【계16:2 JFB】2. went—Greek, "went away."
poured out—So the angel cast fire into the earth previous to the series of trumpets (계8:5).
upon—so Coptic. But A, B, C, Vulgate, and Syriac read, "into."
noisome—literally, "evil" (compare 신28:27, 35). The very same Greek word is used in the Septuagint as here, Greek, "helkos." The reason why the sixth Egyptian plague is the first here is because it was directed against the Egyptian magicians, Jannes and Jambres, so that they could not stand before Moses; and so here the plague is sent upon those who in the beast worship had practiced sorcery. As they submitted to the mark of the beast, so they must bear the mark of the avenging God. Contrast 계7:3; 겔9:4, 6.
grievous—distressing to the sufferers.
sore upon the men—antitype to the sixth Egyptian plague.
which had the mark of the beast—Therefore this first vial is subsequent to the period of the beast's rule.
【계16:3 JFB】3. angel—So B and Andreas. But A, C, and Vulgate omit it.
upon—Greek, "into."
became as … blood—answering to another Egyptian plague.
of a dead man—putrefying.
living soul—So B and Andreas. But A, C, and Syriac, "soul of life" (compare 창1:30; 7:21, 22).
in the sea—So B and Andreas. But A, C, and Syriac read, "(as respects) the things in the sea."
【계16:4 JFB】4. (출7:20.)
angel—so Syriac, Coptic, and Andreas. But A, B, C, and Vulgate omit it.
【계16:5 JFB】5. angel of the waters—that is, presiding over the waters.
O Lord—omitted by A, B, C, Vulgate, Syriac, Coptic, and Andreas.
and shalt be—A, B, C, Vulgate, and Andreas for this clause read, "(which art and wast) holy." The Lord is now no longer He that shall come, for He is come in vengeance and therefore the third of the three clauses found in 계1:4, 8; 4:8 is here and in 계11:17 omitted.
judged thus—literally, "these things." "Thou didst inflict this judgment."
【계16:6 JFB】6. (계11:18, end; 창9:6; 사49:26.) An anticipation of 계18:20, 24; compare 계13:15.
For—A, B, C, and Andreas omit.
【계16:7 JFB】7. another out of—omitted in A, C, Syriac, and Coptic. Translate then, "I heard the altar [personified] saying." On it the prayers of saints are presented before God: beneath it are the souls of the martyrs crying for vengeance on the foes of God.
【계16:8 JFB】8. angel—so Coptic and Andreas. But A, B, C, Vulgate, and Syriac omit it.
upon—not as in 계16:2, 3, "into."
sun—Whereas by the fourth trumpet the sun is darkened (계8:12) in a third part, here by the fourth vial the sun's bright scorching power is intensified.
power was given unto him—rather, "unto it," the sun.
men—Greek, "the men," namely, those who had the mark of the beast (계16:2).
【계16:8 MHCC】The heart of man is so desperately wicked, that the most severe miseries never will bring any to repent, without the special grace of God. Hell itself is filled with blasphemies; and those are ignorant of the history of human nature, of the Bible, and of their own hearts, who do not know that the more men suffer, and the more plainly they see the hand of God in their sufferings, the more furiously they often rage against him. Let sinners now seek repentance from Christ, and the grace of the Holy Spirit, or they will have the anguish and horror of an unhumbled, impenitent, and desperate heart; thus adding to their guilt and misery through all eternity. Darkness is opposed to wisdom and knowledge, and forebodes the confusion and folly of the idolaters and followers of the beast. It is opposed to pleasure and joy, and signifies anguish and vexation of spirit.
【계16:9 JFB】9. men—Greek, "the men."
repented not to give him glory—(계9:20). Affliction, if it does not melt, hardens the sinner. Compare the better result on others, 계11:13; 14:7; 15:4.
【계16:10 JFB】10. angel—omitted by A, B, C, Vulgate, and Syriac. But Coptic and Andreas support it.
seat—Greek, "throne of the beast": set up in arrogant mimicry of God's throne; the dragon gave his throne to the beast (계13:2).
darkness—parallel to the Egyptian plague of darkness, Pharaoh being the type of Antichrist (compare Notes, see on 계15:2, 3; compare the fifth trumpet, 계9:2).
gnawed their tongues for pain—Greek, "owing to the pain" occasioned by the previous plagues, rendered more appalling by the darkness. Or, as "gnashing of teeth" is one of the accompaniments of hell, so this "gnawing of their tongues" is through rage at the baffling of their hopes and the overthrow of their kingdom. They meditate revenge and are unable to effect it; hence their frenzy [Grotius]. Those in anguish, mental and bodily, bite their lips and tongues.
【계16:11 JFB】11. sores—This shows that each fresh plague was accompanied with the continuance of the preceding plagues: there was an accumulation, not a mere succession, of plagues.
repented not—(Compare 계16:9).
【계16:12 JFB】12. angel—so Coptic and Andreas. A, B, C, Vulgate, and Syriac omit.
kings of the east—Greek, "the kings who are from the rising of the sun." Reference to the Euphrates similarly occurs in the sixth trumpet. The drying up of the Euphrates, I think, is to be taken figuratively, as Babylon itself, which is situated on it, is undoubtedly so, 계17:5. The waters of the Euphrates (compare 사8:7, 8) are spiritual Babylon's, that is, the apostate Church's (of which Rome is the chief, though not exclusive representative) spiritual and temporal powers. The drying up of the waters of Babylon expresses the same thing as the ten kings stripping, eating, and burning the whore. The phrase, "way may be prepared for," is that applied to the Lord's coming (사40:3; 마3:3; Lu 1:76). He shall come from the East (마24:27; 겔43:2, "the glory of the God of Israel came from the way of the East"): not alone, for His elect transfigured saints of Israel and the Gentiles shall accompany Him, who are "kings and priests unto God" (계1:6). As the Antichristian ten kings accompany the beast, so the saints accompany as kings the King of kings to the last decisive conflict. De Burgh and others take it of the Jews, who also were designed to be a kingdom of priests to God on earth. They shall, doubtless, become priest-kings in the flesh to the nations in the flesh at His coming. Abraham from the East (if 사41:2, 8, 9, refers to him, and not Cyrus) conquering the Chaldean kings is a type of Israel's victorious restoration to the priest-kingdom. Israel's exodus after the last Egyptian plagues typifies Israel's restoration after the spiritual Babylon, the apostate Church, has been smitten. Israel's promotion to the priest-kingdom after Pharaoh's downfall, and at the Lord's descent at Sinai to establish the theocracy, typifies the restored kingdom of Israel at the Lord's more glorious descent, when Antichrist shall be destroyed utterly. Thus, besides the transfigured saints, Israel secondarily may be meant by "the kings from the East" who shall accompany the "King of kings" returning "from the way of the East" to reign over His ancient people. As to the drying up again of the waters opposing His people's assuming the kingdom, compare 사10:26; 11:11, 15; Z전10:9-11. The name Israel (창32:28) implies a prince with God. Compare 미4:8 as to the return of the kingdom to Jerusalem. Durham, several centuries ago, interpreted the drying up of the Euphrates to mean the wasting away of the Turkish power, which has heretofore held Palestine, and so the way being prepared for Israel's restoration. But as Babylon refers to the apostate Church, not to Mohammedanism, the drying up of the Euphrates (answering to Cyrus' overthrow of literal Babylon by marching into it through the dry channel of the Euphrates) must answer to the draining off of the apostate Church's resources, the Roman and Greek corrupt Church having been heretofore one of the greatest barriers by its idolatries and persecutions in the way of Israel's restoration and conversion. The kings of the earth who are earthly (계16:14), stand in contrast to the kings from the East who are heavenly.
【계16:12 MHCC】This probably shows the destruction of the Turkish power, and of idolatry, and that a way will be made for the return of the Jews. Or, take it for Rome, as mystical Babylon, the name of Babylon being put for Rome, which was meant, but was not then to be directly named. When Rome is destroyed, her river and merchandise must suffer with her. And perhaps a way will be opened for the eastern nations to come into the church of Christ. The great dragon will collect all his forces, to make one desperate struggle before all be lost. God warns of this great trial, to engage his people to prepare for it. These will be times of great temptation; therefore Christ, by his apostle, calls on his professed servants to expect his sudden coming, and to watch that they might not be put to shame, as apostates or hypocrites. However Christians differ, as to their views of the times and seasons of events yet to be brought to pass, on this one point all are agreed, Jesus Christ, the Lord of glory, will suddenly come again to judge the world. To those living near to Christ, it is an object of joyful hope and expectation, and delay is not desired by them.
【계16:13 JFB】13. unclean spirits like frogs—the antitype to the plague of frogs sent on Egypt. The presence of the "unclean spirit" in the land (Palestine) is foretold, Z전13:2, in connection with idolatrous prophets. Beginning with infidelity as to Jesus Christ's coming in the flesh, men shall end in the grossest idolatry of the beast, the incarnation of all that is self-deifying and God-opposed in the world powers of all ages; having rejected Him that came in the Father's name, they shall worship one that comes in his own, though really the devil's representative; as frogs croak by night in marshes and quagmires, so these unclean spirits in the darkness of error teach lies amidst the mire of filthy lusts. They talk of liberty, but it is not Gospel liberty, but license for lust. There being three, as also seven, in the description of the last and worst state of the Jewish nation, implies a parody of the two divine numbers, three of the Trinity, and seven of the Holy Spirit (계1:4). Some observe that three frogs were the original arms of France, a country which has been the center of infidelity, socialism, and false spiritualism. A and B read, "as it were frogs," instead of "like frogs," which is not supported by manuscripts. The unclean spirit out of the mouth of the dragon symbolizes the proud infidelity which opposes God and Christ. That out of the beast's mouth is the spirit of the world, which in the politics of men, whether lawless democracy or despotism, sets man above God. That out of the mouth of the false prophet is lying spiritualism and religious delusion, which shall take the place of the harlot when she shall have been destroyed.
the dragon—Satan, who gives his power and throne (계13:2) to the beast.
false prophet—distinct from the harlot, the apostate Church (of which Rome is the chief, though not sole, representative), 계17:1-3, 16; and identical with the second beast,계13:11-15, as appears by comparing 계19:20 with 계13:13; ultimately consigned to the lake of fire with the first beast; as is also the dragon a little later (계20:10). The dragon, the beast, and the false prophet, "the mystery of iniquity," form a blasphemous Antitrinity, the counterfeit of "the mystery of godliness" God manifests in Christ, witnessed to by the Spirit. The dragon acts the part of God the Father, assigning his authority to his representative the beast, as the Father assigns His to the Son. They are accordingly jointly worshipped; compare as to the Father and Son, 요5:23; as the ten-horned beast has its ten horns crowned with diadems (Greek,계13:1), so Christ has on His head many diadems. While the false prophet, like the Holy Ghost, speaks not of himself, but tells all men to worship the beast, and confirms his testimony to the beast by miracles, as the Holy Ghost attested similarly to Christ's divine mission.
【계16:14 JFB】14. devils—Greek, "demons."
working miracles—Greek, "signs."
go forth unto—or "for," that is, to tempt them to the battle with Christ.
the kings of the earth and, &c.—A, B, Syriac, and Andreas omit "of the earth and," which clause is not in any manuscript. Translate, "kings of the whole habitable world," who are "of this world," in contrast to "the kings of (from) the East" (the sun-rising), 계16:12, namely, the saints to whom Christ has appointed a kingdom, and who are "children of light." God, in permitting Satan's miracles, as in the case of the Egyptian magicians who were His instruments in hardening Pharaoh's heart, gives the reprobate up to judicial delusion preparatory to their destruction. As Aaron's rod was changed into a serpent, so were those of the Egyptian magicians. Aaron turned the water into blood; so did the magicians. Aaron brought up frogs; so did the magicians. With the frogs their power ceased. So this, or whatever is antitypical to it, will be the last effort of the dragon, beast, and false prophet.
battle—Greek, "war"; the final conflict for the kingship of the world described in 계19:17-21.
【계16:15 JFB】15. The gathering of the world kings with the beast against the Lamb is the signal for Christ's coming; therefore He here gives the charge to be watching for His coming and clothed in the garments of justification and sanctification, so as to be accepted.
thief—(마24:43; 벧후3:10).
they—saints and angels.
shame—literally, "unseemliness" (Greek, "aschemosunee"): Greek,고전13:5: a different word from the Greek in 계3:18 (Greek, "aischunee").
【계16:16 JFB】16. he—rather, "they (the three unclean spirits) gathered them together." If English Version be retained, "He" will refer to God who gives them over to the delusion of the three unclean spirits; or else the sixth angel (계16:12).
Armageddon—Hebrew, "Har," a mountain, and "Megiddo" in Manasseh in Galilee, the scene of the overthrow of the Canaanite kings by God's miraculous interposition under Deborah and Barak; the same as the great plain of Esdraelon. Josiah, too, as the ally of Babylon, was defeated and slain at Megiddo; and the mourning of the Jews at the time just before God shall interpose for them against all the nations confederate against Jerusalem, is compared to the mourning for Josiah at Megiddo. Megiddo comes from a root, gadad, "cut off," and means slaughter. Compare Joe 3:2, 12, 14, where "the valley of Jehoshaphat" (meaning in Hebrew, "judgment of God") is mentioned as the scene of God's final vengeance on the God-opposing foe. Probably some great plain, antitypical to the valleys of Megiddo and Jehoshaphat, will be the scene.
【계16:17 JFB】17. angel—so Andreas. But A, B, Vulgate, and Syriac omit it.
into—so Andreas (Greek, "eis"). But A and B, "upon" (Greek, "epi").
great—so B, Vulgate, Syriac, Coptic, and Andreas. But A omits.
of heaven—so B and Andreas But A, Vulgate, Syriac, and Coptic omit.
It is done—"It is come to pass." God's voice as to the final consummation, as Jesus' voice on the cross when the work of expiation was completed, "It is finished."
【계16:17 MHCC】The seventh and last angel poured forth his vial, and the downfal of Babylon was finished. The church triumphant in heaven saw it and rejoiced; the church in conflict on earth saw it and became triumphant. God remembered the great and wicked city; though for some time he seemed to have forgotten her idolatry and cruelty. All that was most secure was carried away by the ruin. Men blasphemed: the greatest judgments that can befal men, will not bring to repentance without the grace of God. To be hardened against God, by his righteous judgments, is a certain token of sure and utter destruction.
【계16:18 JFB】18. voice … thunders … lightnings—A has the order, "lightnings … voices … thunders." This is the same close as that of the seven seals and the seven thunders; but with the difference that they do not merely form the conclusion, but introduce the consequence, of the last vial, namely, the utter destruction of Babylon and then of the Antichristian armies.
earthquake—which is often preceded by a lurid state of air, such as would result from the vial poured upon it.
men were—so B, Vulgate, Syriac, and Andreas. But A and Coptic read, "A man was."
so mighty—Greek, "such."
【계16:19 JFB】19. the great city—the capital and seat of the apostate Church, spiritual Babylon (of which Rome is the representative, if one literal city be meant). The city in 계11:8 (see on 계11:8), is probably distinct, namely, Jerusalem under Antichrist (the beast, who is distinct from the harlot or apostate Church). In 계11:13 only a tenth of Jerusalem falls whereas here the city (Babylon) "became (Greek) into three parts" by the earthquake.
cities of the nations—other great cities in league with spiritual Babylon.
great … came in remembrance—Greek, "Babylon the great was remembered" (계18:5). It is now that the last call to escape from Babylon is given to God's people in her (계18:4).
fierceness—the boiling over outburst of His wrath (Greek, "thumou orgees"), compare Note, see on 계14:10.
【계16:20 JFB】20. Plainly parallel to 계6:14-17, and by anticipation descriptive of the last judgment.
the mountains—rather as Greek, "there were found no mountains."
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.