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■ 요한계시록 4장
1. 이 일 후에 내가 보니 하늘에 열린 문이 있는데 내가 들은 바 처음에 내게 말하던 나팔 소리 같은 그 음성이 가로되 이리로 올라오라 이 후에 마땅히 될 일을 내가 네게 보이리라 하시더라
After this I looked , and , behold , a door was opened in heaven : and the first voice which I heard was as it were of a trumpet talking with me ; which said , Come up hither , and I will shew thee things which must be hereafter .
2. 내가 곧 성령에 감동하였더니 보라 하늘에 보좌를 베풀었고 그 보좌 위에 앉으신 이가 있는데
And immediately I was in the spirit : and , behold , a throne was set in heaven , and one sat on the throne .
3. 앉으신 이의 모양이 벽옥과 홍보석 같고 또 무지개가 있어 보좌에 둘렸는데 그 모양이 녹보석 같더라
And he that sat was to look upon like a jasper and a sardine stone : and there was a rainbow round about the throne , in sight like unto an emerald .
4. 또 보좌에 둘려 이십사 보좌들이 있고 그 보좌들 위에 이십사 장로들이 흰 옷을 입고 머리에 금 면류관을 쓰고 앉았더라
And round about the throne were four and twenty seats : and upon the seats I saw four and twenty elders sitting , clothed in white raiment ; and they had on their heads crowns of gold .
5. 보좌로부터 번개와 음성과 뇌성이 나고 보좌 앞에 일곱 등불 켠 것이 있으니 이는 하나님의 일곱 영이라
And out of the throne proceeded lightnings and thunderings and voices : and there were seven lamps of fire burning before the throne , which are the seven Spirits of God .
6. 보좌 앞에 수정과 같은 유리 바다가 있고 보좌 가운데와 보좌 주위에 네 생물이 있는데 앞 뒤에 눈이 가득하더라
And before the throne there was a sea of glass like unto crystal : and in the midst of the throne , and round about the throne , were four beasts full of eyes before and behind .
7. 그 첫째 생물은 사자 같고 그 둘째 생물은 송아지 같고 그 셋째 생물은 얼굴이 사람 같고 그 넷째 생물은 날아가는 독수리 같은데
And the first beast was like a lion , and the second beast like a calf , and the third beast had a face as a man , and the fourth beast was like a flying eagle .
8. 네 생물이 각각 여섯 날개가 있고 그 안과 주위에 눈이 가득하더라 그들이 밤낮 쉬지 않고 이르기를 거룩하다 거룩하다 거룩하다 주 하나님 곧 전능하신 이여 전에도 계셨고 이제도 계시고 장차 오실 자라 하고
And the four beasts had each of them six wings about him; and they were full of eyes within : and they rest not day and night , saying , Holy , holy , holy , Lord God Almighty , which was , and is , and is to come .
9. 그 생물들이 영광과 존귀와 감사를 보좌에 앉으사 세세토록 사시는 이에게 돌릴 때에
And when those beasts give glory and honour and thanks to him that sat on the throne , who liveth for ever and ever ,
10. 이십사 장로들이 보좌에 앉으신 이 앞에 엎드려 세세토록 사시는 이에게 경배하고 자기의 면류관을 보좌 앞에 던지며 가로되
The four and twenty elders fall down before him that sat on the throne , and worship him that liveth for ever and ever , and cast their crowns before the throne , saying ,
11. 우리 주 하나님이여 영광과 존귀와 능력을 받으시는 것이 합당하오니 주께서 만물을 지으신지라 만물이 주의 뜻대로 있었고 또 지으심을 받았나이다 하더라
Thou art worthy , O Lord , to receive glory and honour and power : for thou hast created all things , and for thy pleasure they are and were created .
■ 주석 보기
【계4:1 JFB】계4:1-11. Vision of God's Throne in Heaven; the Four and Twenty Elders; the Four Living Creatures.
Here begins the Revelation proper; and first, the fourth and fifth chapters set before us the heavenly scenery of the succeeding visions, and God on His throne, as the covenant God of His Church, the Revealer of them to His apostle through Jesus Christ. The first great portion comprises the opening of the seals and the sounding of the trumpets (fourth to eleventh chapters). As the communication respecting the seven churches opened with a suitable vision of the Lord Jesus as Head of the Church, so the second part opens with a vision suitable to the matter to be revealed. The scene is changed from earth to heaven.
1. After this—Greek, "After these things," marking the opening of the next vision in the succession. Here is the transition from "the things which are" (계1:19), the existing state of the seven churches, as a type of the Church in general, in John's time, to "the things which shall be hereafter," namely, in relation to the time when John wrote.
I looked—rather as Greek, "I saw" in vision; not as English Version means, I directed my look that way.
was—Omit, as not being in the Greek.
opened—"standing open"; not as though John saw it in the act of being opened. Compare 겔1:1; 마3:16; 행7:56; 10:11. But in those visions the heavens opened, disclosing the visions to those below on earth. Whereas here, heaven, the temple of God, remains closed to those on earth, but John is transported in vision through an open door up into heaven, whence he can see things passing on earth or in heaven, according as the scenes of the several visions require.
the first voice which I heard—the voice which I heard at first, namely, in 계1:10; the former voice.
was as it were—Omit was, it not being in the Greek. "Behold" governs in sense both "a door," &c., and "the first voice," &c.
Come up hither—through the "open door."
be—come to pass.
hereafter—Greek, "after these things": after the present time (계1:19).
【계4:1 CWC】It is assumed that the true Church is not upon the earth at the beginning of chapter 4, but that the translation of 살전4:16-18 has taken place. Christendom is here, but the Church is with the Lord in the air. To some this may seem a bold assumption, but not to those who have pursued the study of the earlier books in this commentary. To them it will appear natural and proper that the Church should have been "caught up" before the judgments herein enumerated are poured forth. We cannot rehearse the proof of this, but it is significant that after chapter 3, the word "church" is not again found in this book. At the close of that chapter (v. 21), Christ appears seated with His Father on His Throne, "from thence expecting till his enemies be made His footstool" (히10:13). The call to John to "come up hither" (4:1), is also indicative of the fulfillment of 살전4:16-18, and, in a figure, set before us what will be true of the whole Church in that day.
The Throne, the Lamb and the Book.
Coming to the text we have in chapters 4-5, the vision of the Throne, the Lamb and the Book, which constitutes an "Introduction" to what follows. The vision of the Throne is limited to 4:1-3, the enthroned elders verses 4 and 5, and the four living creatures (R. V.) 6-8. It is commonly felt that the elders represent the glorified Church, but there is no agreement as to the interpretation of the living creatures. It is notable however, that in this chapter both the elders and living creatures worship the Lord because of creation (9-11), and that redemption is not named until the next chapter. The seven sealed book (5:1-4), is the revelation of the judgments to follow and seems even to be identical with the judgments themselves. This last thought is suggested by what follows, when Christ in His kingly character comes forward and opens the book (5-7). It is He only who prevails to open the book either in the sense of making its contents known or bringing its judgments to pass. His adoration follows on the part of the living creatures and the elders (8-10), the angels (11, 12), and the whole universe (12, 14). Redemption is here praised, for it is as Redeemer of men that He has obtained this prerogative of judge of men. Verse 9 should be read in the Revised Version, which does not include the living creatures in redemption but limits it to men.
Six Seals Opened.
The "Introduction" is followed by what Erdman calls the "Progression," or advance movement of the narrative (chapter 6), in which the judgments are seen actually to take place. "Come and see" in each case should be limited to "Come" (R. V.), for the words are not a command to the seer, but to the judgment. He is not called upon to observe what is about to come, but that which is about to come is commanded to "Come." The rider on the white horse (2) was identified with Christ in Synthetic Bible Studies, but the author now considers it more consistent to identify him with the "man of sin," and at that particular period in his career when, at the beginning of Daniel's seventieth week (단9:24), he takes the power into his hands as the head of the federated nations of the Roman Empire. As the result of his rule peace is taken from the earth as symbolized by the red horse (3, 4); famine follows the black horse (5, 6), and pestilence and death "over the fourth part of the earth" (7, 8). All this time there are faithful witnesses for Christ, who will not bow the knee to the impostor, and who suffer martyrdom in consequence (9-11). Their day of vengeance is coming, but not until their number is complete. The opening of the sixth seal brings this hour near (12-17). The student is requested to compare this chapter with Matt. 24, where the same period is covered prophetically, and the same events referred to.
Saved Remnants.
We now reach the first "parenthesis" spoken of in the first lesson, (chapter 7). There is no progression in this parenthetical part although it is both retrospective and prospective in its application. It tells of certain "sealed" ones, and others, who were in the great tribulation and came out of it, and in that respect it is prospective, and yet it points back to the fifth seal in which respect it is retrospection. In other words, according to the law of recurrence with which we became familiar in the Old Testament, chapter 7 gives in detail what verses 9-11 of chapter 6 gave in outline; it tells who the martyrs are and figuratively, how they are preserved. There appears to be a saved remnant of Jews (1-8), and also of Gentiles (9-17).
The Great Tribulation.
This is that period of unexampled trouble predicted in so many places in the Old Testament. It involves the whole earth (계3:10), and yet distinctively applies to the Jews who in a national capacity will at this time have returned to Palestine, though still unconverted so far as their acceptance of their Messiah is concerned (렘30:7). Its duration is 3 1/2 years, or the last half of Daniel's seventieth week (단9:24-27). The "man of sin" will be in power (마24:15; 살후2:4) for Satan will have come down to earth having great wrath (계12:12, 13:4, 5, &c.). And yet it will be for some a time of salvation as chapter 7 shows, a salvation brought about by the suffering no doubt, and by the transcendent event of the Church's rapture which will have previously taken place. At the close of the tribulation Christ will come in glory with His saints, delivering Israel, judging the Gentile nations, destroying the "man of sin," binding Satan, and introducing His millennial reign on the earth.
【계4:1 MHCC】After the Lord Jesus had instructed the apostle to write to the churches “the things that are,” there was another vision. The apostle saw a throne set in heaven, an emblem of the universal dominion of Jehovah. He saw a glorious One upon the throne, not described by human features, so as to be represented by a likeness or image, but only by his surpassing brightness. These seem emblems of the excellence of the Divine nature, and of God's awful justice. The rainbow is a fit emblem of that covenant of promise which God has made with Christ, as the Head of the church, and with all his people in him. The prevailing colour was a pleasant green, showing the reviving and refreshing nature of the new covenant. Four-and-twenty seats around the throne, were filled with four-and-twenty elders, representing, probably, the whole church of God. Their sitting denotes honour, rest, and satisfaction; their sitting about the throne signifies nearness to God, the sight and enjoyment they have of him. They were clothed in white raiment; the imputed righteousness of the saints and their holiness: they had on their heads crowns of gold, signifying the glory they have with him. Lightnings and voices came from the throne; the awful declarations God makes to his church, of his sovereign will and pleasure. Seven lamps of fire were burning before the throne; the gifts, graces, and operations of the Spirit of God in the churches of Christ, dispensed according to the will and pleasure of Him who sits upon the throne. In the gospel church, the laver for purification is the blood of the Lord Jesus Christ, which cleanses from all sin. In this all must be washed, to be admitted into the gracious presence of God on earth, and his glorious presence in heaven. The apostle saw four living creatures, between the throne and the circle of the elders, standing between God and the people. These seem to signify the true ministers of the gospel, because of their place between God and the people. This also is shown by the description given, denoting wisdom, courage, diligence, and discretion, and the affections by which they mount up toward heaven.
【계4:2 JFB】2. And—omitted in the two oldest manuscripts, Vulgate, Syriac.
I was, &c.—Greek, "I became in the Spirit" (see on 계1:10): I was completely rapt in vision into the heavenly world.
was set—not was placed, but was situated, literally, "lay."
one sat on the throne—the Eternal Father: the Creator (계4:11): also compare 계4:8 with 계1:4, where also the Father is designated, "which is, and was, and is to come." When the Son, "the Lamb," is introduced, 계5:5-9, a new song is sung which distinguishes the Sitter on the throne from the Lamb, "Thou hast redeemed us to God," and 계5:13, "Unto Him that sitteth upon the throne, and unto the Lamb." So also in 계5:7, as in 단7:13, the Son of man brought before the Ancient of days is distinguished from Him. The Father in essence is invisible, but in Scripture at times is represented as assuming a visible form.
【계4:3 JFB】3. was—omitted in the two oldest manuscripts but supported by Vulgate and Coptic.
to look upon—Greek, "in sight," or "appearance."
jasper—From 계21:11, where it is called most precious, which the jasper was not, Ebrard infers it was a diamond. Ordinarily, the jasper is a stone of various wavy colors, somewhat transparent: in 계21:11 it represents watery crystalline brightness. The sardine, our cornelian, or else a fiery red. As the watery brightness represents God's holiness, so the fiery red His justice executing fiery wrath. The same union of white or watery brightness and fiery redness appears in 계1:14; 10:1; 겔1:4; 8:2; 단7:9.
rainbow round about the throne—forming a complete circle (type of God's perfection and eternity: not a half circle as the earthly rainbow) surrounding the throne vertically. Its various colors, which combined form one pure solar ray, symbolize the varied aspects of God's providential dealings uniting in one harmonious whole. Here, however, the predominating color among the prismatic colors is green, the most refreshing of colors to look upon, and so symbolizing God's consolatory promises in Christ to His people amidst judgments on His foes. Moreover, the rainbow was the appointed token of God's covenant with all flesh, and His people in particular. Hereby God in type renewed to man the grant originally made to the first Adam. The antitype will be the "new heavens and the new earth" restored to redeemed man, just as the earth, after the destruction by the flood, was restored to Noah. As the rainbow was first reflected on the waters of the world's ruin, and continues to be seen only when a cloud is brought over the earth, so another deluge, namely, of fire, shall precede the new heavens and earth: the Lord, as here, on His throne, whence (계4:5) proceed "lightnings and thunderings," shall issue the commission to rid the earth of its oppressors: but then, amidst judgment, when other men's hearts fail them for fear, the believer shall be reassured by the rainbow, the covenant token, round the throne (compare De Burgh, Exposition of Revelation). The heavenly bow speaks of the shipwreck of the world through sin: it speaks also of calm and sunshine after the storm. The cloud is the regular token of God's and Christ's presence, for example, in the tabernacle's holiest place; on Mount Sinai at the giving of the law; at the ascension (행1:9); at His coming again (계4:7).
【계4:4 JFB】4. seats—rather as the Greek is translated in this very verse, "thrones," of course lower and smaller than the grand central throne. So 계16:10, "the seat (rather, throne) of the beasts," in hellish parody of God's throne.
four and twenty elders—Greek, "the four and twenty (or as one oldest manuscript, 'twenty-four') elders": the well-known elders [Alford]. But Tregelles translates, "Upon the twenty-four thrones (I saw: omitted in two oldest manuscripts) elders sitting": which is more probable, as the twenty-four elders were not mentioned before, whereas the twenty-four thrones were. They are not angels, for they have white robes and crowns of victory, implying a conflict and endurance, "Thou hast redeemed us": they represent the Heads of the Old and New Testament churches respectively, the Twelve Patriarchs (compare 계7:5-8, not in their personal, but in their representative character), and Twelve Apostles. So in 계15:3, "the song of Moses, and of the Lamb," the double constituents of the Church are implied, the Old Testament and the New Testament. "Elders" is the very term for the ministry both of the Old and New Testament, the Jewish and the catholic Gentile Church. The tabernacle was a "pattern" of the heavenly antitype; the holy place, a figure of HEAVEN ITSELF. Thus Jehovah's throne is represented by the mercy seat in the holiest, the Shekinah-cloud over it. "The seven lamps of fire before the throne" (계4:5) are antitypical to the seven-branched candlestick also in the holiest, emblem of the manifold Spirit of God: "the sea of glass" (계4:6) corresponds to the molten sea before the sanctuary, wherein the priests washed themselves before entering on their holy service; so introduced here in connection with the redeemed "priests unto God" (compare Note, see on 계15:2). The "four living creatures" (계4:6, 7) answer to the cherubim over the mercy seat. So the twenty-four throned and crowned elders are typified by the twenty-four chiefs of the twenty-four courses of priests, "Governors of the sanctuary, and governors of God" (대상24:5; 25:1-31).
【계4:5 JFB】5. proceeded—Greek, "proceed."
thunderings and voices—The two oldest manuscripts transpose, "voices and thunderings." Compare at the giving of the law on Sinai, 출19:16. "The thunderings express God's threats against the ungodly: there are voices in the thunders (계10:3), that is, not only does He threaten generally, but also predicts special judgments" [Grotius].
seven lamps … seven Spirits—The Holy Spirit in His sevenfold operation, as the light-and-life Giver (compare 계5:6, seven eyes … the seven Spirits of God;계1:4; 21:23; 시119:105) and fiery purifier of the godly, and consumer of the ungodly (마3:11).
【계4:6 JFB】6. Two oldest manuscripts, A, B, Vulgate, Coptic, and Syriac read, "As it were a sea of glass."
like … crystal—not imperfectly transparent as the ancient common glass, but like rock crystal. Contrast the turbid "many waters" on which the harlot "sitteth" (계17:1, 15). Compare 욥37:18, "the sky … as a molten looking-glass." Thus, primarily, the pure ether which separates God's throne from John, and from all things before it, may be meant, symbolizing the "purity, calmness, and majesty of God's rule" [Alford]. But see the analogue in the temple, the molten sea before the sanctuary (see on 계4:4, above). There is in this sea depth and transparency, but not the fluidity and instability of the natural sea (compare 계21:1). It stands solid, calm, and clear, God's judgments are called "a great deep" (시36:6). In 계15:2 it is a "sea of glass mingled with fire." Thus there is symbolized here the purificatory baptism of water and the Spirit of all who are made "kings and priests unto God." In 계15:2 the baptism with the fire of trial is meant. Through both all the king-priests have to pass in coming to God: His judgments, which overwhelm the ungodly, they stand firmly upon, as on a solid sea of glass; able like Christ to walk on the sea, as though it were solid.
round about the throne—one in the midst of each side of the throne.
four beasts—The Greek for "beasts," 계13:1, 11, is different, therion, the symbol for the carnal man by opposition to God losing his true glory, as lord, under Him, of the lower creatures, and degraded to the level of the beast. Here it is zoon, "living creatures"; not beast.
【계4:7 JFB】7. calf—"a steer" [Alford]. The Septuagint often uses the Greek term here for an ox (출22:1; 29:10, &c.).
as a man—The oldest manuscripts have "as of a man."
【계4:8 JFB】8. about him—Greek, "round about him." Alford connects this with the following sentence: "All round and within (their wings) they are (so two oldest manuscripts, A, B, and Vulgate read) full of eyes." John's object is to show that the six wings in each did not interfere with that which he had before declared, namely, that they were "full of eyes before and behind." The eyes were round the outside of each wing, and up the inside of each when half expanded, and of the part of body in that inward recess.
rest not—literally, "have no rest." How awfully different the reason why the worshippers of the beast "have no rest day nor night," namely, "their torment for ever and ever."
Holy, holy, holy—The "tris-hagion" of the Greek liturgies. In 사6:3, as here, it occurs; also 시99:3, 5, 9, where He is praised as "holy," (1) on account of His majesty (계4:1) about to display itself; (2) His justice (계4:4) already displaying itself; (3) His mercy (계4:6-8) which displayed itself in times past. So here "Holy," as He "who was"; "Holy," as He "who is": "Holy," as He "who is to come." He showed Himself an object of holy worship in the past creation of all things: more fully He shows Himself so in governing all things: He will, in the highest degree, show Himself so in the consummation of all things. "Of (from) Him, through Him, and to Him, are all things: to whom be glory for ever. Amen." In 사6:3 there is added, "the whole EARTH is full of His glory." But in Revelation this is deferred until the glory of THE Lord fills the earth, His enemies having been destroyed [Bengel].
Almighty—answering to "Lord of hosts" (Sabaoth), 사6:3.
The cherubim here have six wings, like the seraphim in 사6:2; whereas the cherubim in 겔1:6 had four wings each. They are called by the same name, "living creatures." But whereas in Ezekiel each living creature has all four faces, here the four belong severally one to each. See on 겔1:6. The four living creatures answer by contrast to the four world powers represented by four beasts. The Fathers identified them with the four Gospels, Matthew the lion, Mark the ox, Luke the man, John the eagle: these symbols, thus viewed, express not the personal character of the Evangelists, but the manifold aspect of Christ in relation to the world (four being the number significant of world-wide extension, for example, the four quarters of the world) presented by them severally: the lion expressing royalty, as Matthew gives prominence to this feature of Christ; the ox, laborious endurance, Christ's prominent characteristic in Mark; man, brotherly sympathy with the whole race of man, Christ's prominent feature in Luke; the eagle, soaring majesty, prominent in John's description of Christ as the Divine Word. But here the context best suits the view which regards the four living creatures as representing the redeemed election-Church in its relation of ministering king-priests to God, and ministers of blessing to the redeemed earth, and the nations on it, and the animal creation, in which man stands at the head of all, the lion at the head of wild beasts, the ox at the head of tame beasts, the eagle at the head of birds and of the creatures of the waters. Compare 계5:8-10, "Thou hast redeemed us by Thy blood out of every kindred … and hast made us unto our God kings and priests: and we shall reign on the earth"; and 계20:4, the partakers with Christ of the first resurrection, who conjointly with Him reign over the redeemed nations that are in the flesh. Compare as to the happy and willing subjection of the lower animal world, 사11:6-8; 65:25; 겔34:25; 호2:18. Jewish tradition says the "four standards" under which Israel encamped in the wilderness, to the east, Judah, to the north, Dan, to the west, Ephraim, to the south, Reuben, were respectively a lion, an eagle, an ox, and a man, while in the midst was the tabernacle containing the Shekinah symbol of the Divine Presence. Thus we have "the picture of that blessed period when—the earth having been fitted for being the kingdom of the Father—the court of heaven will be transferred to earth, and the 'tabernacle of God shall be with men' (계21:3), and the whole world will be subject to a never-ending theocracy" (compare De Burgh, Exposition of Revelation). The point of union between the two views given above is: Christ is the perfect realization of the ideal of man; Christ is presented in His fourfold aspect in the four Gospels respectively. The redeemed election-Church similarly, when in and through Christ (with whom she shall reign) she realizes the ideal of man, shall combine in herself human perfections having a fourfold aspect: (1) kingly righteousness with hatred of evil and judicial equity, answering to the "lion"; (2) laborious diligence in every duty, the "ox"; (3) human sympathy, the "man"; (4) the contemplation of heavenly truth, the "eagle." As the high-soaring intelligence, the eagle, forms the contrasted complement to practical labor, the ox bound to the soil; so holy judicial vengeance against evil, the lion springing suddenly and terribly on the doomed, forms the contrasted complement to human sympathy, the man. In 사6:2 we read, "Each had six wings: with twain he covered his face (in reverence, as not presuming to lift up his face to God), with twain he covered his feet (in humility, as not worthy to stand in God's holy presence), and with twain he did fly [in obedient readiness to do instantly God's command]."
【계4:9 JFB】9-11. The ground of praise here is God's eternity, and God's power and glory manifested in the creation of all things for His pleasure. Creation is the foundation of all God's other acts of power, wisdom, and love, and therefore forms the first theme of His creatures' thanksgivings. The four living creatures take the lead of the twenty-four elders, both in this anthem, and in that new song which follows on the ground of their redemption (계5:8-10).
when—that is, whensoever: as often as. A simultaneous giving of glory on the part of the beasts, and on the part of the elders.
give—"shall give" in one oldest manuscript.
for ever and ever—Greek, "unto the ages of the ages."
【계4:9 MHCC】All true believers wholly ascribe their redemption and conversion, their present privileges and future hopes, to the eternal and most holy God. Thus rise the for-ever harmonious, thankful songs of the redeemed in heaven. Would we on earth do like them, let our praises be constant, not interrupted; united, not divided; thankful, not cold and formal; humble, not self-confident.
【계4:10 JFB】10. fall—immediately. Greek, "shall fall down": implying that this ascription of praise shall be repeated onward to eternity. So also, "shall worship … shall cast their crowns," namely, in acknowledgment that all the merit of their crowns (not kingly diadems, but the crowns of conquerors) is due to Him.
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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.