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 ） 。