Յայտնութիւն / Revelation - 21 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Hitherto the prophecy of this book has presented to us a very remarkable mixture of light and shade, prosperity and adversity, mercy and judgment, in the conduct of divine Providence towards the church in the world: now, at the close of all, the day breaks, and the shadows flee away; a new world now appears, the former having passed away. Some are willing to understand all that is said in these last two chapters of the state of the church even here on earth, in the glory of the latter days; but others, more probably, take it as a representation of the perfect and triumphant state of the church in heaven. Let but the faithful saints and servants of God wait awhile, and they shall not only see, but enjoy, the perfect holiness and happiness of that world. In this chapter you have, I. An introduction to the vision of the new Jerusalem, ver. 1-9. II. The vision itself, ver. 10, &c.
Adam Clarke: Commentary on the Bible - 1831
The new heaven and the new earth, Rev 21:1. The new Jerusalem, Rev 21:2. God dwells with men; the happy state of his followers, Rev 21:3-7. The wretched state of the ungodly, Rev 21:8. An angel shows John the holy city, the New Jerusalem, Rev 21:9, Rev 21:10. Her light, wall, gates, and foundations, described, Rev 21:11-21. God and the Lamb are the temple and light of it, Rev 21:22, Rev 21:23. The nations and kings of the earth bring their glory and honor to it; the gates shall never be shut, nor shall any defilement enter into it, Rev 21:24-27.
Albert Barnes: Notes on the Bible - 1834
21:0: Analysis Of Revelation 21 And -5
The whole of Rev_. 21, and the first five verses of Rev_. 22, relate to scenes beyond the judgment, and are descriptive of the happy and triumphant state of the redeemed church, when all its conflicts shall have ceased, and all its enemies shall have been destroyed. That happy state is depicted under the image of a beautiful city, of which Jerusalem was the emblem, and it was disclosed to John by a vision of that city - the New Jerusalem - descending from heaven. Jerusalem was regarded as the unique dwelling-place of God, and to the Hebrews it became thus the natural emblem or symbol of the heavenly world. The conception having occurred of describing the future condition of the righteous under the image of a beautiful city, all that follows is in "keeping" with that, and is merely a carrying out of the image. It is a city with beautiful walls and gates; a city that has no temple - for it is all a temple; a city that needs no light - for God is its light; a city into which nothing impure ever enters; a city filled with trees, and streams, and fountains, and fruits - the "Paradise Regained."
The description of that blessed state comprises the following parts:
I. A vision of a new heaven and a new earth, as the final abode of the blessed, Rev 21:1. The first heaven and the first earth passed away at the judgment Rev 20:11-15, to be succeeded by a new heaven and earth suited to be the abode of the blessed.
II. A vision of the holy city - the New Jerusalem - descending from heaven, as the abode of the redeemed, prepared as a bride adorned for her husband - representing the fact that God would truly abide with men, Rev 21:2-4. Now all the effects of the apostasy will cease; all tears will be wiped away, and in that blessed state there will be no more death, or sorrow, or pain. This contains the "general" statement of what will be the condition of the redeemed in the future world. God will be there; and all sorrow will cease.
III. A command to make a record of these things, Rev 21:5.
IV. A general description of those who should dwell in that future world of blessedness, Rev 21:6-8. It is for all who are athirst; for all who desire it, and long for it; for all who "overcome" their spiritual enemies, who maintain a steady conflict with sin, and gain a victory over it. But all who are fearful and unbelieving - all the abominable, and murderers, and sorcerers, and idolaters, and liars - shall have their part in the lake that burns with fire and brimstone. That is, that world will be pure and holy.
V. A minute description of the city representing the happy abode of the redeemed, Rev_. 21:9-26. This description embraces many particulars:
(1) Its general appearance, Rev 21:11, Rev 21:18, Rev 21:21. It is bright and splendid - like a precious jasper-stone, clear as crystal, and composed of pure gold.
(2) its walls, Rev 21:12, Rev 21:18. The walls are represented as "great and high," and as composed of "jasper."
(3) its gates, Rev 21:12-13, Rev 21:21. The gates are twelve in number, three on each side; and are each composed of a single pearl.
(4) its foundations, Rev 21:14, Rev 21:18-20. There are twelve foundations, corresponding to the number of the apostles of the Lamb. They are all composed of precious stones - jasper, sapphire, chalcedony, emerald, sardonyx, sardius, chrysolite, beryl, topaz, chrysoprasus, jacinth, and amethyst.
(5) its size; Rev 21:15-17. It is square - the length being as great as the breadth, and its height the same. The extent of each dimension is twelve thousand furlongs - a length on each side and in height of three hundred and seventy-five miles. It would seem, however, that though the "city" was of that height, the "wall" was only an hundred and forty-four cubits, or about two hundred and sixteen feet high. The idea seems to be that the city - the dwellings within it - towered high above the wall that was thrown around it for protection. This is not uncommon in cities that are surrounded by walls.
(6) its light, Rev 21:23-24; Rev 22:5. It has no need of the sun, or of the moon, or of a lamp Rev 22:5 to lighten it; and yet there is no night there Rev 22:5, for the glory of God gives light to it.
(7) it is a city without a temple, Rev 21:22. There is no one place in it that is especially sacred, or where the worship of God will be exclusively celebrated. It will be all a temple, and the worship of God will be celebrated in all parts of it.
(8) it is always open, Rev 21:25. There will be no need of closing it as walled cities on earth are closed to keep enemies out, and it will not be shut to pRev_ent those who dwell there from going out and coming in when they please. The inhabitants will not be prisoners, nor will they be in danger, or be alarmed by the prospect of an attack from an enemy.
(9) its inhabitants will all be pure and holy, Rev 21:27. There will in no wise enter there anything that defiles, or that works abomination, or that is false. They only shall dwell there whose names are written in the Lamb's book of life.
(10) its enclosures and environs, Rev 22:1-2. A stream of water, pure as crystal, proceeds from the throne of God and the Lamb. That stream flows through the city, and on its banks is the tree of life constantly bearing fruit - fruit to be partaken of freely. It is Paradise regained - a holy and beautiful abode, of which the garden of Eden was only an imperfect emblem, where there is no prohibition, as there was there, of anything that grows, and where there is no danger of falling into sin.
(11) it is a place free, consequently, from the curse that was pronounced on man when he forfeited the blessings of the first Eden, and when he was driven out from the happy abodes where God had placed him.
(12) it is a place where the righteous shall reign foRev_er, Rev 22:5. Death shall never enter there, and the presence and glory of God shall fill all with peace and joy.
Such is an outline of the figurative and glowing description of the future blessedness of the redeemed; the eternal abode of those who shall be saved. It is poetic and emblematical; but it is elevating, and constitutes a beautiful and appropriate close, not only of this single book, but of the whole sacred volume - for to this the saints are everywhere directed to look forward; this is the glorious termination of all the struggles and conflicts of the church; this is the result of the work of redemption in repairing the evils of the fall, and in bringing man to more than the bliss which he lost in Eden. The mind rests with delight on this glorious prospect; the Bible closes, as a Revelation from heaven should, in a manner that calms down every anxious feeling; that fills the soul with peace, and that leads the child of God to look forward with bright anticipations, and to say, as John did, "Come, Lord Jesus," Rev 22:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rev 21:1, A new heaven and a new earth; Rev 21:10, The heavenly Jerusalem, with a full description thereof; Rev 21:23, She needs no sun, the glory of God being her light; Rev 21:24, The kings of the earth bring their riches unto her.
John Gill
INTRODUCTION TO REVELATION 21
This chapter contains an account of the happy state of the church, consisting of all the elect, both Jews and Gentiles, which will take place upon the first resurrection, and will continue during the thousand years' reign mentioned in the preceding chapter. The seat of the church in these happy times will be the new heaven and the new earth, Rev_ 21:1 the church that will dwell there is described by its names, the holy city, and new Jerusalem; by its descent, from heaven; and by its state and ornament, being prepared and adorned as a bride for her husband, Rev_ 21:2 and her happiness is expressed by the presence of God with her, and communion with him enjoyed by her, and by a freedom from all evils endured in the present state of things, Rev_ 21:3 after which John hears the voice of him that sat on the throne, declaring himself to be the author of the new heaven and earth; ordering him to write, that what had been said was true and faithful; affirming that things were now done and finished; calling himself the Alpha and Omega, the beginning and the end: promising grace to the thirsty soul, the inheritance of all things to the overcomer, and also divine sonship; and threatening the second death to sinners, whose characters are given, Rev_ 21:5 next John has a vision of the bride before spoken of; the preface to it is in Rev_ 21:9 in which is signified that one of the seven angels that had the seven vials talked to him in a very free and familiar manner, and proposed to show him the Lamb's wife; and in order to it carried him to an exceeding high mountain, and showed him the city before mentioned, said to be great, holy, and heavenly; and which is described by the glory of God upon it, and the light that was in it, comparable to a crystal jasper stone, Rev_ 21:11 by its wall, which is great and high; and by its, gates and foundations; its gates are in number twelve, twelve angels at them, and on them written the twelve names of the children of Israel, and these situated three at each point, east, west, north, and south; and its foundations are also twelve, having the names of the twelve apostles on them, Rev_ 21:12 by the measure of it, which the angel took with his golden read; of the city, which was twelve thousand furlongs, it being four square, and its length, breadth, and height equal; and of the wall, which was a hundred forty and four cubits, Rev_ 21:15 and next the city is described by the matter of which it was built; the wall of jasper the city of pure gold, like to clear glass; the foundations of precious stone, each foundation being of one stone; the gates of pearls, each gate being of one pearl; the street of the city of pure gold, like transparent glass, Rev_ 21:18 and then by the temple in it, which is no other than the Lord God and the Lamb; and by the light, which is the same, it having no need of sun or moon, Rev_ 21:22 and next by its inhabitants, the nations of the saved ones, who walk in its light, and the kings of the earth, that bring their honour and glory to it; by its safety and security, and by the purity of it, none but undefiled persons, and such who are written in the Lamb's book of life, being admitted into it, Rev_ 21:24.
21:121:1: Եւ տեսի երկին նո՛ր՝ եւ երկիր նո՛ր. քանզի առաջինն երկինք եւ երկիր էա՛նց. եւ ծով ո՛չ գոյր[5337]: [5337] Ոսկան. Առաջին երկին եւ եր՛՛։
1 Ապա տեսայ նոր երկինք ու նոր երկիր, քանզի առաջին երկինքն ու երկիրը անցել էին. եւ այլեւս ծով չկար:
21 Ահա նոր երկինք մը ու նոր երկիր մը տեսայ, վասն զի առաջին երկինքը ու առաջին երկիրը անցան եւ ա՛լ ծով չկար։
Եւ տեսի երկին նոր եւ երկիր նոր. քանզի առաջինն երկինք եւ երկիր էանց. եւ ծով ոչ գոյր:

21:1: Եւ տեսի երկին նո՛ր՝ եւ երկիր նո՛ր. քանզի առաջինն երկինք եւ երկիր էա՛նց. եւ ծով ո՛չ գոյր[5337]:
[5337] Ոսկան. Առաջին երկին եւ եր՛՛։
1 Ապա տեսայ նոր երկինք ու նոր երկիր, քանզի առաջին երկինքն ու երկիրը անցել էին. եւ այլեւս ծով չկար:
21 Ահա նոր երկինք մը ու նոր երկիր մը տեսայ, վասն զի առաջին երկինքը ու առաջին երկիրը անցան եւ ա՛լ ծով չկար։
zohrab-1805▾ eastern-1994▾ western am▾
21:11: И увидел я новое небо и новую землю, ибо прежнее небо и прежняя земля миновали, и моря уже нет.
21:1  καὶ εἶδον οὐρανὸν καινὸν καὶ γῆν καινήν· ὁ γὰρ πρῶτος οὐρανὸς καὶ ἡ πρώτη γῆ ἀπῆλθαν, καὶ ἡ θάλασσα οὐκ ἔστιν ἔτι.
21:1. Καὶ (And) εἶδον (I-had-seen) οὐρανὸν ( to-a-sky ) καινὸν ( to-fresh ) καὶ ( and ) γῆν ( to-a-soil ) καινήν : ( to-fresh ) ὁ (the-one) γὰρ (therefore) πρῶτος (most-before) οὐρανὸς (a-sky) καὶ (and) ἡ (the-one) πρώτη (most-before) γῆ (a-soil) ἀπῆλθαν, (they-came-off,"καὶ (and) ἡ (the-one) θάλασσα (a-sea) οὐκ (not) ἔστιν (it-be) ἔτι. (if-to-a-one)
21:1. et vidi caelum novum et terram novam primum enim caelum et prima terra abiit et mare iam non estI saw a new heaven and a new earth. For the first heaven and the first earth was gone: and the sea is now no more.
1. And I saw a new heaven and a new earth: for the first heaven and the first earth are passed away; and the sea is no more.
21:1. I saw the new heaven and the new earth. For the first heaven and the first earth passed away, and the sea is no more.
21:1. And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.
And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea:

1: И увидел я новое небо и новую землю, ибо прежнее небо и прежняя земля миновали, и моря уже нет.
21:1  καὶ εἶδον οὐρανὸν καινὸν καὶ γῆν καινήν· ὁ γὰρ πρῶτος οὐρανὸς καὶ ἡ πρώτη γῆ ἀπῆλθαν, καὶ ἡ θάλασσα οὐκ ἔστιν ἔτι.
21:1. et vidi caelum novum et terram novam primum enim caelum et prima terra abiit et mare iam non est
I saw a new heaven and a new earth. For the first heaven and the first earth was gone: and the sea is now no more.
21:1. I saw the new heaven and the new earth. For the first heaven and the first earth passed away, and the sea is no more.
21:1. And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Иоанн не описывает с положительной стороны ни нового неба, ни новой земли: все это описание заменяет лишь одно слово "новое". Будущие небо и земля должны быть противоположностью прежним, погибшим. "Как будет происходить самое изменение вселенной, сие должно быть изъято из предметов нашего любопытства", говорит св. Григорий Нисский. "В мировом пожаре, пишет блаж. Августин, уничтожатся совершенно от огня те свойства тленных стихий, которые соответствовали нашим тленным телам, и мир, обновившись к лучшему, получит полное приспособление к людям, обновившимся к лучшему и во плоти" ["О граде Бож. " 10:16]. Усиливая выражение об изменении прежнего мира, Иоанн добавляет, что моря уже нет. Прежнего моря не будет, ибо не будет в нем никакой нужды, но будет ли новое море и какое, об этом Апокалипсис совершенно умалчивает. Иоанн созерцает новый город, святой Иерусалим, сходящий с неба от Бога, как особое нарочитое создание Бож. благодати для обновленного человечества, как место общения с Богом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The New Jerusalem.A. D. 95.
1 And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. 2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. 3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. 4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. 5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. 6 And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. 7 He that overcometh shall inherit all things; and I will be his God, and he shall be my son. 8 But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.

We have here a more general account of the happiness of the church of God in the future state, by which it seems most safe to understand the heavenly state.

I. A new world now opens to our view (v. 1): I saw a new heaven and a new earth; that is, a new universe; for we suppose the world to be made up of heaven and earth. By the new earth we may understand a new state for the bodies of men, as well as a heaven for their souls. This world is not now newly created, but newly opened, and filled with all those who were the heirs of it. The new heaven and the new earth will not then be distinct; the very earth of the saints, their glorified bodies, will now be spiritual and heavenly, and suited to those pure and bright mansions. To make way for the commencement of this new world, the old world, with all its troubles and commotions, passed away.

II. In this new world the apostle saw the holy city, the new Jerusalem, coming down from heaven, not locally, but as to its original: this new Jerusalem is the church of God in its new and perfect state, prepared as a bride adorned for her husband, beautified with all perfection of wisdom and holiness, meet for the full fruition of the Lord Jesus Christ in glory.

III. The blessed presence of God with his people is here proclaimed and admired: I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men, &c., v. 3. Observe, 1. The presence of God with his church is the glory of the church. 2. It is matter of wonder that a holy God should ever dwell with any of the children of men. 3. The presence of God with his people in heaven will not be interrupted as it is on earth, but he will dwell with them continually. 4. The covenant, interest, and relation, that there are now between God and his people, will be filled up and perfected in heaven. They shall be his people; their souls shall be assimilated to him, filled with all the love, honour, and delight in God which their relation to him requires, and this will constitute their perfect holiness; and he will be their God: God himself will be their God; his immediate presence with them, his love fully manifested to them, and his glory put upon them, will be their perfect happiness; then he will fully answer the character of the relation on his part, as they shall do on their part.

IV. This new and blessed state will be free from all trouble and sorrow; for, 1. All the effects of former trouble shall be done away. They have been often before in tears, by reason of sin, of affliction, of the calamities of the church; but now all tears shall be wiped away; no signs, no remembrance of former sorrows shall remain, any further than to make their present felicity the greater. God himself, as their tender Father, with his own kind hand, shall wipe away the tears of his children; and they would not have been without those tears when God shall come and wipe them away. 2. All the causes of future sorrow shall be for ever removed: There shall be neither death nor pain; and therefore no sorrow nor crying; these are things incident to that state in which they were before, but now all former things have passed away.

V. The truth and certainty of this blessed state are ratified by the word and promise of God, and ordered to be committed to writing, as matter of perpetual record, v. 5, 6. The subject-matter of this vision is so great, and of such great importance to the church and people of God, that they have need of the fullest assurances of it; and God therefore from heaven repeats and ratifies the truth thereof. Besides, many ages must pass between the time when this vision was given forth and the accomplishment of it, and many great trials must intervene; and therefore God would have it committed to writing, for perpetual memory, and continual use to his people. Observe, 1. The certainty of the promise averred: These words are faithful and true; and it follows, It is done, is as sure as if it were done already. We may and ought to take God's promise as present payment; if he has said that he makes all things new, it is done. 2. He gives us his titles of honour as a pledge or surety of the full performance, even those titles of Alpha and Omega, the beginning and the end. As it was his glory that he gave the rise and beginning to the world and to his church, it will be his glory to finish the work begin, and not to leave it imperfect. As his power and will were the first cause of all things, his pleasure and glory are the last end, and he will not lose his design; for then he would no longer be the Alpha and Omega. Men may begin designs which they can never bring to perfection; but the counsel of God shall stand, and he will do all his pleasure. 3. The desires of his people towards this blessed state furnish another evidence of the truth and certainty of it. They thirst after a state of sinless perfection and the uninterrupted enjoyment of God, and God has wrought in them these longing desires, which cannot be satisfied with any thing else, and therefore would be the torment of the soul if they were disappointed but it would be inconsistent with the goodness of God, and his love to his people, to create in them holy and heavenly desires, and then deny them their proper satisfaction; and therefore they may be assured that, when they have overcome their present difficulties, he will give them of the fountain of the water of life freely.

VI. The greatness of this future felicity is declared and illustrated, 1. By the freeness of it--it is the free gift of God: He gives of the water of life freely; this will not make it less but more grateful to his people. 2. The fulness of it. The people of God then lie at the fountain-head of all blessedness: they inherit all things (v. 7); enjoying God, they enjoy all things. He is all in all. 3. By the tenure and title by which they enjoy this blessedness--by right of inheritance, as the sons of God, a title of all others the most honourable, as resulting from so near and endeared a relation to God himself, and the most sure and indefeasible, that can no more cease than the relation from which it results. 4. By the vastly different state of the wicked. Their misery helps to illustrate the glory and blessedness of the saints, and the distinguishing goodness of God towards them, v. 8. Here observe, (1.) The sins of those who perish, among which are first mentioned their cowardliness and unbelief. The fearful lead the van in this black list. They durst not encounter the difficulties of religion, and their slavish fear proceeded from their unbelief; but those who were so dastardly as not to dare to take up the cross of Christ, and discharge their duty to him, were yet so desperate as to run into all manner of abominable wickedness--murder, adultery, sorcery, idolatry, and lying. (2.) Their punishment: They have their part in the lake that burns with fire and brimstone, which is the second death. [1.] They could not burn at a stake for Christ, but they must burn in hell for sin. [2.] They must die another death after their natural death; the agonies and terrors of the first death will consign them over to the far greater terrors and agonies of eternal death, to die and to be always dying. [3.] This misery will be their proper part and portion, what they have justly deserved, what they have in effect chosen, and what they have prepared themselves for by their sins. Thus the misery of the damned will illustrate the blessedness of those that are saved, and the blessedness of the saved will aggravate the misery of those that are damned.
Adam Clarke: Commentary on the Bible - 1831
21:1: A new heaven and a new earth - See the notes on Pe2 3:13 : The ancient Jews believed that God would renew the heavens and the earth at the end of seven thousand years. The general supposition they founded on Isa 65:17.
There was no more sea - The sea no more appeared than did the first heaven and earth. All was made new; and probably the new sea occupied a different position and was differently distributed, from that of the old sea.
However, with respect to these subjects as they stand in this most figurative book, I must express myself in the words of Calmet: Vouloir dire quels seront ce nouveau ciel, et cette nouvelle terre, quels seront leurs ornamens et leur qualite, c'est a mon avis la plus grande de toutes les presomptions. En general, ces manieres de parler marquent de tres grands changemens dans l'univers. "To pretend to say what is meant by this new heaven and new earth, and what are their ornaments and qualities, is in my opinion the greatest of all presumptions. In general these figures of speech point out great alternations in the universe."
Albert Barnes: Notes on the Bible - 1834
21:1: And I saw a new heaven and a new earth - Such a heaven and earth that they might properly be called new; such transformations, and such changes in their appearance, that they seemed to be just created. He does not say that they were created now, or anew; that the old heavens and earth were annihilated; but all that he says is, that there were such changes that they seemed to be new. If the earth is to be renovated by fire, such a renovation will give an appearance to the globe as if it were created anew, and might be attended with such an apparent change in the heavens that they might be said to be new. The description here Rev 21:1 relates to scenes after the general resurrection and the judgment - for those events are detailed in the close of the pRev_ious chapter. In regard to the meaning of the language here, see the notes on Pe2 3:13. Compare, also, "The Religion of Geology and its Connected Sciences," by Edward Hitchcock, D. D., LL. D., pp. 370-408.
For the first heaven and the first earth were passed away - They had passed away by being changed, and a renovated universe had taken their place. See the notes on Pe2 3:10.
And there was no more sea - This change struck John more forcibly, it would appear, than anything else. Now, the seas and oceans occupy about three-fourths of the surface of the globe, and, of course, to that extent pRev_ent the world from being occupied by people - except by the comparatively small number that are mariners. There, the idea of John seems to be, the whole world will be inhabitable, and no part will be given up to the wastes of oceans. In the present state of things, these vast oceans are necessary to render the world a fit abode for human beings, as well as to give life and happiness to the numberless tribes of animals that find their homes in the waters. In the future state, it would seem, the present arrangement will be unnecessary; and if man dwells upon the earth at all, or if he visits it as a temporary abode (see the notes on Pe2 3:13), these vast wastes of water will be needless. It should be remembered that the earth, in its changes, according to the teachings of geology, has undergone many Rev_olutions quite as remarkable as it would be if all the lakes, and seas, and oceans of the earth should disappear. Still, it is not certain that it was intended that this language should be understood literally as applied to the material globe. The object is to describe the future blessedness of the righteous; and the idea is, that that will be a world where there will be no such wastes as those produced by oceans.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:1: a new: Rev 21:5; Isa 65:17-19, Isa 66:22; Pe2 3:13
for: Rev 20:11
and there: Rev 13:1; Isa 27:1, Isa 57:20; Dan 7:3
Geneva 1599
21:1 And (1) I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.
(1) Now follows the second part of the history prophetic of the future estate of the Church in heaven after the last judgment, to (Rev_ 21:2; Rev_ 22:5). In this are two things briefly declared. The station, seat, or place of it, (Rev_ 21:1). Then her state and condition, in the verses following. Before the state of the Church described, is set down the state of the whole world, that there shall be a new heaven, and a new earth; (Is 65:17; Is 66:22; 2Pet 3:13) and this is the seat or place of the Church, in which righteousness shall dwell.
John Gill
21:1 And I saw a new heaven and a new earth,.... This vision relates to a glorious state of the church, not in the times of the apostles, or first dispensation of the Gospel; when the old Jewish church state, with its ordinances, rites, and ceremonies, passed away, and a new church state, a new dispensation, new ordinances, and a new people, took place; and when saints came not to Mount Sinai, but to Mount Sion, the city of the living God, the heavenly Jerusalem; and when God tabernacled and dwelt with men in particular churches and congregations; and the curse of the law and the sting of death were taken away by Christ, and there was no condemnation to them that were in him; which is the sense of some: but death did not then cease, it has reigned over men in common ever since, in a natural way, and immediately upon that dispensation arose persecution unto death, both by Jews and Gentiles; and for the first three hundred years, instead death being no more, and sorrow and sighing fleeing away, there was scarce anything else: nor can it be said that there was no temple, or places of pubic worship, or that the church had no need of the sun and moon of the Gospel and Gospel ordinances then, since these have continued ever since, and will to the end of the world; nor did the kings of the earth bring their honour and glory into that church state in any sense, but set themselves against it, and endeavoured to destroy it; nor were the churches even of that age so pure as here described, Rev_ 21:27 many persons both of bad principles and bad practices crept into them; there were tares among the wheat, goats among the sheep, and foolish virgins with the wise: nor does this vision refer to the times of Constantine, when the old Pagan idolatry was removed out of the empire, and the Christian religion was revived, and came to be in a flourishing condition, and a new face of things appeared, and Christianity was embraced and honoured by the emperor, and the great men of the earth; there was not that purity as in this state; the Christian doctrine and worship were soon corrupted, being mixed with Judaism and Paganism; a flood of errors was brought in by Arius, Eutychius, Nestorius, Macedonius, and Pelagius, and others; yea, doctrines of devils, and which at length issued in a general apostasy, and in the revelation of the man of sin; nor was there that peace and comfort, and freedom from evils, as from death, pain, and sorrow; witness the Arian persecution, the incursions of the Goths and Vandals into the empire, and the inhuman butcheries and numerous massacres and murders of the Popish party since. Nor has this vision anything to do with the conversion and restoration of the Jews, when they will become a new people, quit their old principles and modes of worship, and there will be no more among them the sea of corrupt doctrine, respecting the Messiah, the works of the law, &c. for this will be over before this vision takes place, as appears from the 19th chapter: nor does it belong to the spiritual reign of Christ, which will be in the present earth, whereas this glorious state of the church will be in the new heavens and new earth; that will be at the sounding of the seventh trumpet, and in the Philadelphian church state, this will not be till prophetic time and antichristian times will be no more, when the mystery of God will be finished, and after the Laodicean state is at an end; in that there will be public worship, the ministry of the word, and administration of ordinances, but not in this; and though there will be then great spirituality and holiness, yet not in perfection, nor will the churches be clear of hypocrites and nominal professors, and will at last sink into a Laodicean state. Nor is this vision to be interpreted of the church triumphant in heaven, or of the ultimate glory of the saints there; since the new Jerusalem here described descends from heaven, that is, to earth, where the saints will reign with Christ; and since the church is represented as a bride, prepared and adorned for her husband, but not as yet at the entrance of this state, delivered up to him; and since the tabernacle of God is said to be with men, that is, on earth; and this dwelling of God with them is as in a tabernacle, which is movable, and seems to be distinct from the fixed state of the saints in the ultimate glory; to which may be added, that in this state, Christ, as King of saints, will be peculiarly and distinctly glorified, whereas in the ultimate one, when the kingdom is delivered to the Father, God will be all in all: this therefore is to be understood of the glorious state of the church during the thousand years of Satan's binding, and the saints' living and reigning with Christ; the holy city, and new Jerusalem, is the same with the beloved city in Rev_ 20:9 what is there briefly hinted, is here largely described and insisted on; this will be the time and state when the church of the firstborn, whose names are written in heaven, will first meet together, and be brought to Christ, and be presented by him to himself a glorious church, without spot or wrinkle, or any such thing, and Christ will reign gloriously among them: the seat of this church state will be the "new heaven" and "new earth" which John saw, and which are the same that Peter speaks of, in which dwelleth righteousness, or in which righteous persons only dwell, 2Pet 3:13 for as the first heaven and earth both here and there are to be understood literally, so in like manner the new heaven and new earth; which will be new, not with respect to the substance, but their qualities; they will be renewed, or purged from everything that is disagreeable, and is the effect of the sin of man; the first heaven and earth were made chiefly for men, but, on account of the sin of man, the earth was cursed, and brought forth thorns and thistles, and both the earth and air, or the heaven, were attended with noxious vapours, &c. and the whole creation was made subject to vanity and corruption; from all which they will be cleared at the general conflagration, and a new earth and heaven will appear, fit for the habitation of the second Adam, and his posterity, for the space of a thousand years. So the Jews speak of new heavens, as "renewed" ones, which are the secrets of sublime wisdom (o): and they say (p), that the holy blessed God will renew his world a thousand years, and that in the seventh millennium there will be new heavens and a new earth (q):
for the first heaven and the first earth were passed away; not those in Rev_ 20:11 but the heaven and the earth which were first made, which passed away, as Peter also says, adding, with a great noise; meaning not as to their substance, but as to their form, fashion, and qualities:
and there was no more sea; which may be understood either as to the being of it; it was "exhausted", as the Ethiopic version renders it, being dried up by the conflagration; see Amos 7:4 and if Mr. Burnet's hypothesis can be supported, that the paradisiacal earth, or the earth fore the flood, was without a sea, that being made, with the mountains and hills, by the falling of the surface of the earth into the waters under it, there is a surprising agreement between that earth and this new one; but the Alexandrian copy reads, "and I saw the sea no more"; it might be in being, though John saw it not and since, at the end of the thousand years, the sea will give up the dead which are in it, it must be in being, unless it can be interpreted of the place where the sea was: wherefore it seems best to understand it with respect to its use and qualities; and that as the heaven and earth will pass away, not as to their substance, but quality, so in like manner the sea will be no more used for navigation, nor may it be a tumultuous and raging one, or have its flux and reflux, or its waters be salt, as now; the schoolmen say it will no more be a fluid, but will be consolidated into the globe as the sphere; and, in a mystical sense, there will be no more wicked men; tumultuous and turbulent men are like the troubled sea, that cannot rest, Is 57:20 for in the new heavens and earth only righteous persons will dwell, 2Pet 3:13.
(o) Zohar in Gen. fol. 5. 2. vid. Kimchi in lsa. lvi. 6. (p) T. Bab. Sanhedrin, fol. 92. 2. & Gloss. in ib. Zohar in Gen. fol. 69. 1. Tzeror Hammor, fol. 150. 2. (q) Zohar in Gen. fol. 35. 3.
John Wesley
21:1 And I saw - So it runs, Rev_ 19:11, Rev_ 20:1, Rev_ 20:4, Rev_ 20:11, in a succession. All these several representations follow one another in order: so the vision reaches into eternity. A new heaven and a new earth - After the resurrection and general judgment. St. John is not now describing a flourishing state of the church, but a new and eternal state of all things. For the first heaven and the first earth - Not only the lowest part of heaven, not only the solar system, but the whole ethereal heaven, with all its host, whether of planets or fixed stars, Is 34:4; Mt 24:29. All the former things will be done away, that all may become new, Rev_ 20:4-5, 2Pet 3:10, 2Pet 3:12. Are passed away - But in the fourth verse it is said, "are gone away." There the stronger word is used; for death, mourning, and sorrow go away all together: the former heaven and earth only pass away, giving place to the new heaven and the new earth.
Robert Jamieson, A. R. Fausset and David Brown
21:1 THE NEW HEAVEN AND EARTH: NEW JERUSALEM OUT OF HEAVEN. (Rev. 21:1-27)
the first--that is the former.
passed away--Greek, in A and B is "were departed" (Greek, "apeelthon," not as in English Version, "pareelthe").
was--Greek, "is," which graphically sets the thing before our eyes as present.
no more sea--The sea is the type of perpetual unrest. Hence our Lord rebukes it as an unruly hostile troubler of His people. It symbolized the political tumults out of which "the beast" arose, Rev_ 13:1. As the physical corresponds to the spiritual and moral world, so the absence of sea, after the metamorphosis of the earth by fire, answers to the unruffled state of solid peace which shall then prevail. The sea, though severing lands from one another, is now, by God's eliciting of good from evil, made the medium of communication between countries through navigation. Then man shall possess inherent powers which shall make the sea no longer necessary, but an element which would detract from a perfect state. A "river" and "water" are spoken of in Rev_ 22:1-2, probably literal (that is, with such changes of the natural properties of water, as correspond analogically to man's own transfigured body), as well as symbolical. The sea was once the element of the world's destruction, and is still the source of death to thousands, whence after the millennium, at the general judgment, it is specially said, "The sea gave up the dead . . . in it." Then it shall cease to destroy, or disturb, being removed altogether on account of its past destructions.
21:221:2: Եւ զքաղաքն սուրբ զնո՛րն Երուսաղէմ տեսի՝ զի իջանէր յԱստուծոյ եւ յերկնից՝ զարդարեալ եւ պատրաստեալ որպէս հարսն՝ ա՛ռն իւրոյ[5338]: [5338] Ոմանք. Որպէս եւ հարսն առն։
2 Եւ տեսայ սուրբ քաղաքը՝ նոր Երուսաղէմը, որ իջնում էր Աստծուց եւ երկնքից՝ զարդարուած ու պատրաստուած, ինչպէս հարսը իր փեսայի համար:
2 * Սուրբ քաղաքը՝ նոր Երուսաղէմը՝ տեսայ, որ երկնքէն Աստուծմէ կ’իջնէր, իր էրկանը համար զարդարուած հարսի մը պէս պատրաստուած։
[323]Եւ զքաղաքն սուրբ զնորն Երուսաղէմ տեսի զի իջանէր [324]յԱստուծոյ եւ յերկնից``, զարդարեալ եւ պատրաստեալ որպէս հարսն առն իւրոյ:

21:2: Եւ զքաղաքն սուրբ զնո՛րն Երուսաղէմ տեսի՝ զի իջանէր յԱստուծոյ եւ յերկնից՝ զարդարեալ եւ պատրաստեալ որպէս հարսն՝ ա՛ռն իւրոյ[5338]:
[5338] Ոմանք. Որպէս եւ հարսն առն։
2 Եւ տեսայ սուրբ քաղաքը՝ նոր Երուսաղէմը, որ իջնում էր Աստծուց եւ երկնքից՝ զարդարուած ու պատրաստուած, ինչպէս հարսը իր փեսայի համար:
2 * Սուրբ քաղաքը՝ նոր Երուսաղէմը՝ տեսայ, որ երկնքէն Աստուծմէ կ’իջնէր, իր էրկանը համար զարդարուած հարսի մը պէս պատրաստուած։
zohrab-1805▾ eastern-1994▾ western am▾
21:22: И я, Иоанн, увидел святый город Иерусалим, новый, сходящий от Бога с неба, приготовленный как невеста, украшенная для мужа своего.
21:2  καὶ τὴν πόλιν τὴν ἁγίαν ἰερουσαλὴμ καινὴν εἶδον καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ, ἡτοιμασμένην ὡς νύμφην κεκοσμημένην τῶ ἀνδρὶ αὐτῆς.
21:2. καὶ (And) τὴν ( to-the-one ) πόλιν ( to-a-city ) τὴν ( to-the-one ) ἁγίαν ( to-hallow-belonged ) Ἰερουσαλὴμ ( to-a-Hierousalem ) καινὴν (to-fresh) εἶδον (I-had-seen) καταβαίνουσαν (to-stepping-down) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) ἀπὸ (off) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"ἡτοιμασμένην (to-having-had-come-to-be-readied-to) ὡς ( as ) νύμφην ( to-a-briding ) κεκοσμημένην ( to-having-had-come-to-be-configured-unto ) τῷ (unto-the-one) ἀνδρὶ (unto-a-man) αὐτῆς. (of-it)
21:2. et civitatem sanctam Hierusalem novam vidi descendentem de caelo a Deo paratam sicut sponsam ornatam viro suoAnd I, John, saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.
2. And I saw the holy city, new Jerusalem, coming down out of heaven from God, made ready as a bride adorned for her husband.
21:2. And I, John, saw the Holy City, the New Jerusalem, descending out of heaven from God, prepared like a bride adorned for her husband.
21:2. And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.
And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband:

2: И я, Иоанн, увидел святый город Иерусалим, новый, сходящий от Бога с неба, приготовленный как невеста, украшенная для мужа своего.
21:2  καὶ τὴν πόλιν τὴν ἁγίαν ἰερουσαλὴμ καινὴν εἶδον καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ, ἡτοιμασμένην ὡς νύμφην κεκοσμημένην τῶ ἀνδρὶ αὐτῆς.
21:2. et civitatem sanctam Hierusalem novam vidi descendentem de caelo a Deo paratam sicut sponsam ornatam viro suo
And I, John, saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.
21:2. And I, John, saw the Holy City, the New Jerusalem, descending out of heaven from God, prepared like a bride adorned for her husband.
21:2. And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:2: And I John - The writer of this book; whether the evangelist and apostle, or John the Ephesian presbyter, has been long doubted in the Church.
New Jerusalem - See the notes on Gal 4:24-27 (note). This doubtless means the Christian Church in a state of great prosperity and purity; but some think eternal blessedness is intended.
Coming down from God - It is a maxim of the ancient Jews that both the tabernacle, and the temple, and Jerusalem itself, came down from heaven. And in Midrash Hanaalem, Sohar Gen. fol. 69, col. 271, Rab. Jeremias said, "The holy blessed God shall renew the world, and build Jerusalem, and shall cause it to descend from heaven." Their opinion is, that there is a spiritual temple, a spiritual tabernacle, and a spiritual Jerusalem; and that none of these can be destroyed, because they subsist in their spiritual representatives. See Schoettgen.
Albert Barnes: Notes on the Bible - 1834
21:2: And I John saw the holy city, new Jerusalem, coming down from God out of heaven - See the Analysis of the chapter. On the phrase "new Jerusalem," see the Gal 4:26 note, and Heb 12:22 note. Here it refers to the residence of the redeemed, the heavenly world, of which Jerusalem was the type and symbol. It is here represented as "coming down from God out of heaven." This, of course, does not mean that this great city was "literally" to descend upon the earth, and to occupy any one part of the renovated world; but it is a symbolical or figurative representation, designed to show that the abode of the righteous will be splendid and glorious. The idea of a city literally descending from heaven, and being set upon the earth with such proportions - three hundred and seventy miles high Rev 21:16, made of gold, and with single pearls for gates, and single gems for the foundations - is absurd. No man can suppose that this is literally true, and hence this must be regarded as a figurative or emblematic description. It is a representation of the heavenly state under the image of a beautiful city, of which Jerusalem was, in many respects, a natural and striking emblem.
Prepared as a bride adorned for her husband - See the notes on Isa 49:18; Isa 61:10. The purpose here is, to represent it as exceedingly beautiful. The comparison of the church with a bride, or a wife, is common in the Scriptures. See the Rev 19:7-8 notes, and Isa 1:21 note. It is also common in the Scriptures to compare a city with a beautiful woman, and these images here seem to be combined. It is a beautiful city that seems to descend, and this city is itself compared with a richly-attired bride prepared for her husband,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:2: I: Rev 1:1, Rev 1:4, Rev 1:9
the holy: Rev 3:12; Psa 48:1-3, Psa 87:3; Isa 1:21, Isa 52:1; Jer 31:23; Heb 11:10, Heb 12:22; Heb 13:14
coming: Rev 21:10; Gal 4:25, Gal 4:26
as: Rev 19:7, Rev 19:8; Psa 45:9-14; Isa 54:5, Isa 61:10, Isa 62:4; Joh 3:29; Co2 11:2; Eph 5:25-27, Eph 5:30-32
Geneva 1599
21:2 (2) And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.
(2) The state of this glorious Church is first described generally to (Rev_ 21:3-8), and then specially and by parts, in the verses following. The general description consists in a vision shown afar off, (Rev_ 21:2) and in speech spoken from heaven. In the general these things are common, that the Church is holy, new, the workmanship of God, heavenly, most glorious, the spouse of Christ, and partaker of his glory in this verse.
John Gill
21:2 And I John saw the holy city,.... The same with the beloved city in Rev_ 20:9 the church of God: sometimes the church militant is called a city, of which the saints are now fellow citizens, governed by wholesome laws, and enjoying many privileges; but here the general assembly and church of the firstborn, or all the elect of God, are intended, the whole body and society of them, being as a city, compact together; called holy, not only because set apart to holiness by God the Father, and their sins expiated by the blood of Christ, or because he is made sanctification to them, or because internally sanctified by the Spirit of God, which now is but in part; but because they will be perfectly holy in themselves, without the being of sin in them, or any spot of it on them: and John, for the more strong ascertaining the truth of this vision, expresses his name, who saw it, to whom God sent his angel, and signified to him by these Apocalyptic visions what should be hereafter; though the name is left out in the Alexandrian copy, and in the Syriac, Arabic, and Ethiopic versions:
new Jerusalem; the church of God, both in the Old and New Testament, is often called Jerusalem, to which its name, which signifies the vision of peace, agrees; it was the city of the great King, whither the tribes went up to worship; it was a free city, and a fortified one: the Gospel church state in its imperfection is called the heavenly Jerusalem, and the Jerusalem above, which is free, and the mother of all; and here the church in its perfect state is called the new Jerusalem, where will be complete peace and prosperity; and which is called new, because it has its seat in the new heaven and new earth: the inhabitants of which will appear in their new and shining robes of immortality and glory; and to distinguish it from the old Jerusalem, and even from the former state of the church; for this will be "the third time" that Jerusalem will be built, as say the Jews, namely, in the time of the King Messiah (r):
coming down from God out of heaven; which designs not the spiritual and heavenly original of the saints, being born from above, on which account the church is called the heavenly Jerusalem; but a local descent of all the saints with Christ from the third heaven into the air, where they will be met by living saints; and their bodies being raised and united to their souls, they will reign with Christ in the new earth: and this is
"the building which the Jews say God will prepare for the Jerusalem which is above, "to descend into" (s):''
prepared as a bride adorned for her husband; Christ is the husband, or bridegroom, and the church is his spouse, and bride; and in these characters they will both appear at this time, when the marriage between them will be consummated: and the church may be said to be prepared as such, when all the elect of God are gathered in, the number of the saints is perfected; when the good work of grace is finished in them all, and they are all arrayed in the righteousness of Christ: and to be "adorned", when not only they are clothed with the robe of righteousness, and garments of salvation, and are beautified with the graces of the Spirit, but also with the bright robes of immortality and glory. The phrase is Jewish, and is to be read exactly as here in the book of Zohar (t).
(r) Zohar in Gen. fol. 126. 4. (s) Ib. fol. 103. 4. (t) Zohar in Gen. fol. 53. 2.
John Wesley
21:2 And I saw the holy city - The new heaven, the new earth, and the new Jerusalem, are closely connected. This city is wholly new, belonging not to this world, not to the millennium, but to eternity. This appears from the series of the vision, the magnificence of the description, and the opposition of this city to the second death, Rev_ 20:11-12; Rev_ 21:1-2, Rev_ 21:5, Rev_ 21:8-9; Rev_ 22:5. Coming down - In the very act of descending.
Robert Jamieson, A. R. Fausset and David Brown
21:2 And I John--"John" is omitted in A, B, Vulgate, Syriac, Coptic, and ANDREAS; also the "I" in the Greek of these authorities is not emphatic. The insertion of "I John" in the Greek would somewhat interfere with the close connection which subsists between "the new heaven and earth," Rev_ 21:1, and the "new Jerusalem" in this verse.
Jerusalem . . . out of heaven-- (Rev_ 3:12; Gal 4:26, "Jerusalem which is above"; Heb 11:10; Heb 12:22; Heb 13:14). The descent of the new Jerusalem out of heaven is plainly distinct from the earthly Jerusalem in which Israel in the flesh shall dwell during the millennium, and follows on the creation of the new heaven and earth. John in his Gospel always writes [Greek] Hierosoluma of the old city; in the Apocalypse always Hierousaleem of the heavenly city (Rev_ 3:12). Hierousaleem is a Hebrew name, the original and holy appellation. Hierosoluma is the common Greek term, used in a political sense. Paul observes the same distinction when refuting Judaism (Gal 4:26; compare Gal 1:17-18; Gal 2:1; Heb 12:22), though not so in the Epistles to Romans and Corinthians [BENGEL].
bride--made up of the blessed citizens of "the holy city." There is no longer merely a Paradise as in Eden (though there is that also, Rev_ 2:7), no longer a mere garden, but now the city of God on earth, costlier, statelier, and more glorious, but at the same time the result of labor and pains such as had not to be expended by man in dressing the primitive garden of Eden. "The lively stones" were severally in time laboriously chiselled into shape, after the pattern of "the Chief corner-stone," to prepare them for the place which they shall everlastingly fill in the heavenly Jerusalem.
21:321:3: Եւ լուայ ձայն յերկնից՝ որ ասէր. Ահաւասիկ խորանն Աստուծոյ ՚ի մէջ մարդկան, եւ բնակեսցէ ընդ նոսա. եւ նոքա ժողովո՛ւրդ նմա. եւ սա Աստուած նոցա[5339]: [5339] Ոսկան. Զձայն մեծ յերկնից որ ա՛՛։
3 Եւ երկնքից լսեցի մի ձայն, որ ասում էր. «Ահա՛ւասիկ Աստծու խորանը, որ մարդկանց մէջ է. նա պիտի բնակուի նրանց հետ, եւ նրանք պիտի լինեն նրա ժողովուրդը, եւ նա էլ՝ նրանց Աստուածը.
3 Ու երկնքէն մեծ ձայն մը լսեցի, որ կ’ըսէր. «Ահա՛ Աստուծոյ խորանը մարդոց մէջ։ Անիկա հոն պիտի բնակի եւ անոնք անոր ժողովուրդը պիտի ըլլան եւ Աստուած ինք անոնց հետ պիտի ըլլայ իբրեւ անոնց Աստուածը
Եւ լուայ ձայն յերկնից որ ասէր. Ահաւասիկ խորանն Աստուծոյ ի մէջ մարդկան, եւ բնակեսցէ ընդ նոսա. եւ նոքա ժողովուրդ նմա. եւ [325]սա Աստուած նոցա:

21:3: Եւ լուայ ձայն յերկնից՝ որ ասէր. Ահաւասիկ խորանն Աստուծոյ ՚ի մէջ մարդկան, եւ բնակեսցէ ընդ նոսա. եւ նոքա ժողովո՛ւրդ նմա. եւ սա Աստուած նոցա[5339]:
[5339] Ոսկան. Զձայն մեծ յերկնից որ ա՛՛։
3 Եւ երկնքից լսեցի մի ձայն, որ ասում էր. «Ահա՛ւասիկ Աստծու խորանը, որ մարդկանց մէջ է. նա պիտի բնակուի նրանց հետ, եւ նրանք պիտի լինեն նրա ժողովուրդը, եւ նա էլ՝ նրանց Աստուածը.
3 Ու երկնքէն մեծ ձայն մը լսեցի, որ կ’ըսէր. «Ահա՛ Աստուծոյ խորանը մարդոց մէջ։ Անիկա հոն պիտի բնակի եւ անոնք անոր ժողովուրդը պիտի ըլլան եւ Աստուած ինք անոնց հետ պիտի ըլլայ իբրեւ անոնց Աստուածը
zohrab-1805▾ eastern-1994▾ western am▾
21:33: И услышал я громкий голос с неба, говорящий: се, скиния Бога с человеками, и Он будет обитать с ними; они будут Его народом, и Сам Бог с ними будет Богом их.
21:3  καὶ ἤκουσα φωνῆς μεγάλης ἐκ τοῦ θρόνου λεγούσης, ἰδοὺ ἡ σκηνὴ τοῦ θεοῦ μετὰ τῶν ἀνθρώπων, καὶ σκηνώσει μετ᾽ αὐτῶν, καὶ αὐτοὶ λαοὶ αὐτοῦ ἔσονται, καὶ αὐτὸς ὁ θεὸς μετ᾽ αὐτῶν ἔσται, [αὐτῶν θεός,]
21:3. καὶ (And) ἤκουσα (I-heard) φωνῆς (of-a-sound) μεγάλης (of-great) ἐκ (out) τοῦ (of-the-one) θρόνου (of-a-throne) λεγούσης (of-forthing," Ἰδοὺ ( Thou-should-have-had-seen ," ἡ ( the-one ) σκηνὴ ( a-tenting ) τοῦ (of-the-one) θεοῦ (of-a-Deity) μετὰ (with) τῶν (of-the-ones) ἀνθρώπων, (of-mankinds," καὶ ( and ) σκηνώσει ( it-shall-en-tent ) μετ' ( with ) αὐτῶν , ( of-them ," καὶ ( and ) αὐτοὶ ( them ) λαοὶ ( peoples ) αὐτοῦ ( of-it ) ἔσονται , ( they-shall-be ," καὶ ( and ) αὐτὸς (it) ὁ (the-one) θεὸς (a-Deity) μετ' ( with ) αὐτῶν ( of-them ) ἔσται , ( it-shall-be ,"
21:3. et audivi vocem magnam de throno dicentem ecce tabernaculum Dei cum hominibus et habitabit cum eis et ipsi populus eius erunt et ipse Deus cum eis erit eorum DeusAnd I heard a great voice from the throne, saying: Behold the tabernacle of God with men: and he will dwell with them. And they shall be his people: and God himself with them shall be their God.
3. And I heard a great voice out of the throne saying, Behold, the tabernacle of God is with men, and he shall dwell with them, and they shall be his peoples, and God himself shall be with them, their God:
21:3. And I heard a great voice from the throne, saying: “Behold the tabernacle of God with men. And he will dwell with them, and they will be his people. And God himself will be their God with them.
21:3. And I heard a great voice out of heaven saying, Behold, the tabernacle of God [is] with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, [and be] their God.
And I heard a great voice out of heaven saying, Behold, the tabernacle of God [is] with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, [and be] their God:

3: И услышал я громкий голос с неба, говорящий: се, скиния Бога с человеками, и Он будет обитать с ними; они будут Его народом, и Сам Бог с ними будет Богом их.
21:3  καὶ ἤκουσα φωνῆς μεγάλης ἐκ τοῦ θρόνου λεγούσης, ἰδοὺ ἡ σκηνὴ τοῦ θεοῦ μετὰ τῶν ἀνθρώπων, καὶ σκηνώσει μετ᾽ αὐτῶν, καὶ αὐτοὶ λαοὶ αὐτοῦ ἔσονται, καὶ αὐτὸς ὁ θεὸς μετ᾽ αὐτῶν ἔσται, [αὐτῶν θεός,]
21:3. et audivi vocem magnam de throno dicentem ecce tabernaculum Dei cum hominibus et habitabit cum eis et ipsi populus eius erunt et ipse Deus cum eis erit eorum Deus
And I heard a great voice from the throne, saying: Behold the tabernacle of God with men: and he will dwell with them. And they shall be his people: and God himself with them shall be their God.
21:3. And I heard a great voice from the throne, saying: “Behold the tabernacle of God with men. And he will dwell with them, and they will be his people. And God himself will be their God with them.
21:3. And I heard a great voice out of heaven saying, Behold, the tabernacle of God [is] with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, [and be] their God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Голос, исходивший от Бож. трона, от кого-либо из существ, окружавших трон, называет город скиниею Божиею, в чем заключается указание на самое тесное общение между Богом и людьми, при котором и Бог, и люди живут как бы в одном и том же месте при нераздельном единстве интересов. Тогда наступит полное блаженство, когда не будет никакой причины к слезам и горю, ибо в новой жизни не будет совсем греха.
Adam Clarke: Commentary on the Bible - 1831
21:3: The tabernacle of God is with men - God, in the most especial manner, dwells among his followers, diffusing his light and life everywhere.
Albert Barnes: Notes on the Bible - 1834
21:3: And I heard a great voice out of heaven - As if uttered by God himself or the voice, of angels.
Behold, the tabernacle of God is with men - The tabernacle, as that word is commonly used in the Scriptures, referring to the sacred "tent" erected in the wilderness, was regarded as the unique dwelling-place of God among his people - as the temple was afterward, which was also called a "tabernacle." See the notes on Heb 9:2. The meaning here is, that God would now dwell with the redeemed, as if in a tabernacle, or in a house specially prepared for his residence among them. It is not said that this would be "on the earth," although that may be; for it is possible that the earth, as well as other worlds, may yet become the abode of the redeemed. See the notes on Pe2 3:13.
And he will dwell with them - As in a tent, or tabernacle - σκηνώσει skē nō sei. This is a common idea in the Scriptures.
And they shall be his people - He will acknowledge them in this public way as his own, and will dwell with them as such.
And God himself shall be with them - Shall be permanently with them; shall never leave them.
And be their God - Shall manifest himself as such, in such a manner that there shall be no doubt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:3: a great: Rev 10:4, Rev 10:8, Rev 12:10
Behold: Rev 7:15; Lev 26:11, Lev 26:12; Kg1 8:27; Ch2 6:18; Isa 12:6; Eze 37:27, Eze 43:7; Joh 1:14, Joh 14:23; Co2 6:16
they shall: Rev 21:7; Gen 17:7, Gen 17:8; Jer 31:33, Jer 32:38; Zac 13:9; Co2 6:18; Heb 8:10, Heb 11:16
God himself: Zac 8:8
Geneva 1599
21:3 (3) And I heard a great voice out of heaven saying, Behold, the tabernacle of God [is] with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, [and be] their God.
(3) The Church is described by the speech, first of an angel, in two verses, then by God himself, in four verses. The angel's speech describes the glory of the Church, by the most intimate communion with God, by giving of all manner of good things according to the covenant, in this verse: and by removing or putting away of all evil things, in the verse following (Rev_ 21:4).
John Gill
21:3 And I heard a great voice out of heaven,.... Either of an angel, or rather of Christ, or God himself; since the Alexandrian copy and Vulgate Latin version read, "out of the throne",
saying, behold the tabernacle of God is with men; in allusion to the tabernacle being with the Israelites, and the "Shechinah", or divine Majesty, being in the midst of them, and as an accomplishment of the promise in Ezek 37:27 in the fullest sense of it; and designs something distinct from the spiritual presence of Christ in his church, as his tabernacle and temple, and in the hearts of his people; and from the heavenly glory, or ultimate state of happiness, in which they will be "with him", and that not as in a tabernacle, but as in a city, which has foundations: the phrase seems to denote the personal presence of Christ with his saints in human nature, like, though different from, that in the time of his humiliation; then he dwelt or tabernacled with men on earth, but it was in the form of a servant; but now he will appear in a glorious body, and indeed in all his personal glory, and reign among them as their King:
and he will dwell with them; in person and not by his Spirit, or by faith, as before, nor as a wayfaring man only for a night; but he will dwell with them for the space of a thousand years, and after that for ever: Christ and his church will now be come together as husband and wife:
and they shall be his people; that is, they shall appear to be his covenant people, that will be out of all doubt; this is made manifest in some measure in the effectual calling; but it does not yet appear neither to the saints themselves, nor to others, what they are, and shall be, but now it will be evident and unquestionable.
And God himself shall be with them; the "Immanuel", God with us; not by his Spirit, as he was after his ascension to heaven, and since is; but in person, he himself will descend from heaven, when his church, the new Jerusalem does; the Lord their God will come in person with all the saints, and will be King over all the earth.
And be their God, as Thomas styles him, my Lord, and my God, Jn 20:28. The covenant of grace, with all its blessings and promises, are in him, and now will it have its full accomplishment, and the saints be in a state inexpressibly happy; see Ps 144:15.
John Wesley
21:3 They shall be his people, and God himself shall be with them, and be their God - So shall the covenant between God and his people be executed in the most glorious manner.
Robert Jamieson, A. R. Fausset and David Brown
21:3 out of heaven--so ANDREAS. But A and Vulgate read, "out of the throne."
the tabernacle--alluding to the tabernacle of God in the wilderness (wherein many signs of His presence were given): of which this is the antitype, having previously been in heaven: Rev_ 11:19; Rev_ 15:5, "the temple of the tabernacle of the testimony in heaven"; also Rev_ 13:6. Compare the contrast in Heb 9:23, Heb 9:14, between "the patterns" and "the heavenly things themselves," between "the figures" and "the true." The earnest of the true and heavenly tabernacle was afforded in the Jerusalem temple described in Eze. 40:1-42:20, as about to be, namely, during the millennium.
dwell with them--literally, "tabernacle with them"; the same Greek word as is used of the divine Son "tabernacling among us." Then He was in the weakness of the flesh: but at the new creation of heaven and earth He shall tabernacle among us in the glory of His manifested Godhead (Rev_ 22:4).
they--in Greek emphatic, "they" (in particular).
his people--Greek, "His peoples": "the nations of the saved" being all peculiarly His, as Israel was designed to be. So A reads. But B, Vulgate, Syriac, and Coptic read, "His people": singular.
God himself . . . with them--realizing fully His name Immanuel.
21:421:4: Եւ ջնջեսցէ զամենայն արտօսր յաչաց նոցա. եւ մահ ո՛չ եւս գոյ, ո՛չ սուգ՝ եւ ո՛չ աղաղակ, եւ ո՛չ ցաւք՝ եւ ո՛չ աշխատանք ո՛չ եւս գոյ, զի առաջինն էա՛նց[5340]: [5340] Ոսկան. Ոչ աշխատանք եւս գոյ։
4 եւ պիտի սրբի նրանց աչքերից ամէն արտասուք. եւ այլեւս մահ չկայ. ո՛չ սուգ, ո՛չ աղաղակ, ո՛չ ցաւ եւ ո՛չ չարչարանք, քանի որ առաջինն անցաւ»:
4 Եւ ինք* անոնց աչքերէն բոլոր արցունքները պիտի սրբէ եւ ա՛լ մահ պիտի չըլլայ։ Ո՛չ սուգ եւ ո՛չ աղաղակ եւ ո՛չ ցաւ պիտի ըլլայ ասկէ յետոյ, վասն զի առաջուան բաները անցան»։
Եւ ջնջեսցէ զամենայն արտօսր յաչաց նոցա. եւ մահ ոչ եւս [326]գոյ, ոչ սուգ եւ ոչ աղաղակ եւ ոչ ցաւք [327]եւ ոչ աշխատանք ոչ եւս գոյ``, զի առաջինն էանց:

21:4: Եւ ջնջեսցէ զամենայն արտօսր յաչաց նոցա. եւ մահ ո՛չ եւս գոյ, ո՛չ սուգ՝ եւ ո՛չ աղաղակ, եւ ո՛չ ցաւք՝ եւ ո՛չ աշխատանք ո՛չ եւս գոյ, զի առաջինն էա՛նց[5340]:
[5340] Ոսկան. Ոչ աշխատանք եւս գոյ։
4 եւ պիտի սրբի նրանց աչքերից ամէն արտասուք. եւ այլեւս մահ չկայ. ո՛չ սուգ, ո՛չ աղաղակ, ո՛չ ցաւ եւ ո՛չ չարչարանք, քանի որ առաջինն անցաւ»:
4 Եւ ինք* անոնց աչքերէն բոլոր արցունքները պիտի սրբէ եւ ա՛լ մահ պիտի չըլլայ։ Ո՛չ սուգ եւ ո՛չ աղաղակ եւ ո՛չ ցաւ պիտի ըլլայ ասկէ յետոյ, վասն զի առաջուան բաները անցան»։
zohrab-1805▾ eastern-1994▾ western am▾
21:44: И отрет Бог всякую слезу с очей их, и смерти не будет уже; ни плача, ни вопля, ни болезни уже не будет, ибо прежнее прошло.
21:4  καὶ ἐξαλείψει πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶν αὐτῶν, καὶ ὁ θάνατος οὐκ ἔσται ἔτι, οὔτε πένθος οὔτε κραυγὴ οὔτε πόνος οὐκ ἔσται ἔτι· [ὅτι] τὰ πρῶτα ἀπῆλθαν.
21:4. καὶ ( and ) ἐξαλείψει ( it-shall-smear-along-out ) πᾶν ( to-all ) δάκρυον ( to-a-tear ) ἐκ ( out ) τῶν ( of-the-ones ) ὀφθαλμῶν ( of-eyes ) αὐτῶν, (of-them,"καὶ (and) ὁ (the-one) θάνατος (a-death) οὐκ (not) ἔσται ( it-shall-be ) ἔτι: (if-to-a-one,"οὔτε (not-also) πένθος ( a-mourning ) οὔτε (not-also) κραυγὴ ( a-yelling ) οὔτε (not-also) πόνος (a-necessitatee) οὐκ (not) ἔσται ( it-shall-be ) ἔτι. (if-to-a-one) τὰ ( The-ones ) πρῶτα ( most-before ) ἀπῆλθαν. (they-came-off*."
21:4. et absterget Deus omnem lacrimam ab oculis eorum et mors ultra non erit neque luctus neque clamor neque dolor erit ultra quae prima abieruntAnd God shall wipe away all tears from their eyes: and death shall be no more. Nor mourning, nor crying, nor sorrow shall be any more, for the former things are passed away.
4. and he shall wipe away every tear from their eyes; and death shall be no more; neither shall there be mourning, nor crying, nor pain, any more: the first things are passed away.
21:4. And God will wipe away every tear from their eyes. And death shall be no more. And neither mourning, nor crying out, nor grief shall be anymore. For the first things have passed away.”
21:4. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.
And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away:

4: И отрет Бог всякую слезу с очей их, и смерти не будет уже; ни плача, ни вопля, ни болезни уже не будет, ибо прежнее прошло.
21:4  καὶ ἐξαλείψει πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶν αὐτῶν, καὶ ὁ θάνατος οὐκ ἔσται ἔτι, οὔτε πένθος οὔτε κραυγὴ οὔτε πόνος οὐκ ἔσται ἔτι· [ὅτι] τὰ πρῶτα ἀπῆλθαν.
21:4. et absterget Deus omnem lacrimam ab oculis eorum et mors ultra non erit neque luctus neque clamor neque dolor erit ultra quae prima abierunt
And God shall wipe away all tears from their eyes: and death shall be no more. Nor mourning, nor crying, nor sorrow shall be any more, for the former things are passed away.
21:4. And God will wipe away every tear from their eyes. And death shall be no more. And neither mourning, nor crying out, nor grief shall be anymore. For the first things have passed away.”
21:4. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:4: There shall be no more death - Because there shall be a general resurrection. And this is the inference which St Paul makes from his doctrine of a general resurrection, Co1 15:26, where he says, "The last enemy that shall be destroyed is death." But death cannot be destroyed by there being simply no farther death; death can only be destroyed and annihilated by a general resurrection; if there be no general resurrection, it is most evident that death will still retain his empire. Therefore, the fact that there shall be no more death assures the fact that there shall be a general resurrection; and this also is a proof that, after the resurrection, there shall be no more death. See the whole of the note on Co1 15:27.
Albert Barnes: Notes on the Bible - 1834
21:4: And God shall wipe away all tears from their eyes - This will be one of the characteristics of that blessed state, that not a tear shall ever be shed there. How different will that be from the condition here - for who is there here who has not learned to weep? See the notes on Rev 7:17. Compare the notes on Isa 25:8.
And there shall be no more death - In all that future world of glory, not one shall ever die; not a grave shall ever be dug! What a view do we begin to get of heaven, when we are told there shall be no "death" there! How different from earth, where death is so common; where it spares no one; where our best friends die; where the wise, the good, the useful, the lovely die; where fathers, mothers, wives, husbands, sons, daughters, all die; where we habitually feel that we must die. Assuredly we have here a view of heaven most glorious and animating to those who dwell in a world like this, and to whom nothing is more common than death. In all their endless and glorious career, the redeemed will never see death again; they will never themselves die. They will never follow a friend to the tomb, nor fear that an absent friend is dead. The slow funeral procession will never be witnessed there; nor will the soil ever open its bosom to furnish a grave. See the notes on Co1 15:55.
Neither sorrow - The word "sorrow" here - πένθος penthos - denotes sorrow or grief of any kind; sorrow for the loss of property or friends; sorrow for disappointment, persecution, or care; sorrow over our sins, or sorrow that we love God so little, and serve him so unfaithfully; sorrow that we are sick, or that we must die. How innumerable are the sources of sorrow here; how constant is it on the earth! Since the fall of man there has not been a day, an hour, a moment, in which this has not been a sorrowful world; there has not been a nation, a tribe - a city or a village - nay, not a family, where there has not been grief. There has been no individual who has been always perfectly happy. No one rises in the morning with any certainty that he may not end the day in grief; no one lies down at night with any assurance that it may not be a night of sorrow. How different would this world be if it were announced that henceforward there would be no sorrow! How different, therefore, will heaven be when we shall have the assurance that henceforward grief shall be at an end!
Nor crying - κραυγὴ kraugē." This word properly denotes a cry, an outcry, as in giving a public notice; a cry in a tumult - a clamor, Act 23:9; and then a cry of sorrow, or wailing. This is evidently its meaning here, and it refers to all the outbursts of grief arising from affliction, from oppression, from violence. The sense is, that as none of these causes of wailing will be known in the future state, all such wailing will cease. This, too, will make the future state vastly different from our condition here; for what a change would it produce on the earth if the cry of grief were never to be heard again!
Neither shall there be any more pain - There will be no sickness, and no calamity; and there will be no mental sorrow arising from remorse, from disappointment, or from the evil conduct of friends. And what a change would this produce - for how full of pain is the world now! How many lie on beds of languishing; how many are suffering under incurable diseases; how many are undergoing severe surgical operations; how many are pained by the loss of property or friends, or subjected to acuter anguish by the misconduct of those who are loved! How different would this world be, if all pain were to cease foRev_er; how different, therefore, must the blessed state of the future be from the present!
For the former things are passed away - The world as it was before the judgment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:4: God shall: Rev 7:17; Isa 25:8
no: Rev 20:14, Rev 22:3; Isa 25:8; Hos 13:14; Co1 15:26, Co1 15:54-58; Heb 2:14, Heb 2:15
neither sorrow: Isa 30:19, Isa 35:10, Isa 60:20, Isa 61:3, Isa 65:18, Isa 65:19; Jer 31:13
the former: Rev 21:1; Psa 144:4; Mat 24:35; Co1 7:31; Co2 6:17; Pe2 3:10; Jo1 2:17
John Gill
21:4 And God shall wipe away all tears from their eyes,.... Occasioned by sin, Satan, the hidings of God's face, and afflictive dispensations of Providence; for these will be no more:
and there shall be no more death; natural or violent; there will be no more putting of the saints to death, or persecution of them unto death, as in former times; nor will they die a natural death any more; these children of the resurrection, and inhabitants of the new heaven and earth, will be like the angels, who die not; there will be no more deadness as to spiritual things among the saints; and as for the second death, that will have no power over them. So the Jews say (u), , "there is no death in the world to come"; good is laid up for the righteous in the world to come, and with them is no death (x); and after the resurrection the body is perfect, and shall never after taste the taste of death (y).
Neither sorrow, nor crying; on account of sin, or because of oppression and persecution, or through the loss of near relations and friends; sorrow and sighing will flee away, all occasions thereof being gone: neither shall there be any more pain; either of body or mind; there will be nothing to afflict the mind, and make that uneasy, but all the reverse; nor will there be any sickness or diseases of body, for the body will be raised glorious, powerful, incorruptible, and spiritual.
For the former things are passed away; not only the first heaven and earth, the world, its fashion, and its lusts; but the former grievous times under Rome Pagan and Papal, and everything which in this present life gives uneasiness and distress.
(u) Echa Rabbati, fol. 48. 2. & Midrash Kohelet, fol. 61. 2. (x) Maimon. Teshuva, c. 8. sect. 1. (y) Midrash Hanneelam in Zohar in Gen. fol. 70. 1.
John Wesley
21:4 And death shall be no more - This is a full proof that this whole description belongs not to time, but eternity. Neither shall sorrow, or crying, or pain, be any more: for the former things are gone away - Under the former heaven, and upon the former earth, there was death and sorrow, crying and pain; all which occasioned many tears: but now pain and sorrow are fled away, and the saints have everlasting life and joy.
Robert Jamieson, A. R. Fausset and David Brown
21:4 all tears--Greek, "every tear."
no more death--Greek, "death shall be no more." Therefore it is not the millennium, for in the latter there is death (Is 65:20; 1Cor 15:26, 1Cor 15:54, "the last enemy . . . destroyed is death," Rev_ 20:14, after the millennium).
sorrow--Greek, "mourning."
passed away--Greek, "departed," as in Rev_ 21:1.
21:521:5: Եւ ասա՛ց ցիս՝ որ նստէր ՚ի վերայ աթոռոյն. Ահաւասիկ առնեմ զամենայն նոր։ Եւ ասէ ցիս. Գրեա՛. ա՛յս բանք ճշմարիտ եւ հաւատարի՛մք[5341]: [5341] Ոմանք. Նստէրն ՚ի վերայ... եւ ասէ ցիս. Գրեա՛։ Ոսկան. Ճշմարիտք են եւ հաւ՛՛։
5 Եւ գահի վրայ նստողն ինձ ասաց. «Ահա՛ւասիկ ամէն բան նոր եմ դարձնում»: Ապա ինձ ասաց. «Գրի՛ր, այս խօսքերը ճշմարիտ եւ վստահելի են»:
5 Ան որ աթոռին վրայ կը նստէր, ըսաւ. «Ահա ամէն բաները նոր կ’ընեմ» ու ըսաւ ինծի. «Գրէ՛, վասն զի այս խօսքերը ճշմարիտ ու հաւատարիմ են»։
Եւ ասաց ցիս որ նստէրն ի վերայ աթոռոյն. Ահաւասիկ առնեմ զամենայն նոր: Եւ ասէ ցիս. Գրեա, այս բանք ճշմարիտ եւ հաւատարիմք:

21:5: Եւ ասա՛ց ցիս՝ որ նստէր ՚ի վերայ աթոռոյն. Ահաւասիկ առնեմ զամենայն նոր։ Եւ ասէ ցիս. Գրեա՛. ա՛յս բանք ճշմարիտ եւ հաւատարի՛մք[5341]:
[5341] Ոմանք. Նստէրն ՚ի վերայ... եւ ասէ ցիս. Գրեա՛։ Ոսկան. Ճշմարիտք են եւ հաւ՛՛։
5 Եւ գահի վրայ նստողն ինձ ասաց. «Ահա՛ւասիկ ամէն բան նոր եմ դարձնում»: Ապա ինձ ասաց. «Գրի՛ր, այս խօսքերը ճշմարիտ եւ վստահելի են»:
5 Ան որ աթոռին վրայ կը նստէր, ըսաւ. «Ահա ամէն բաները նոր կ’ընեմ» ու ըսաւ ինծի. «Գրէ՛, վասն զի այս խօսքերը ճշմարիտ ու հաւատարիմ են»։
zohrab-1805▾ eastern-1994▾ western am▾
21:55: И сказал Сидящий на престоле: се, творю все новое. И говорит мне: напиши; ибо слова сии истинны и верны.
21:5  καὶ εἶπεν ὁ καθήμενος ἐπὶ τῶ θρόνῳ, ἰδοὺ καινὰ ποιῶ πάντα. καὶ λέγει, γράψον, ὅτι οὖτοι οἱ λόγοι πιστοὶ καὶ ἀληθινοί εἰσιν.
21:5. καὶ (And) εἶπεν (it-had-said,"ὁ (the-one) καθήμενος ( sitting-down ) ἐπὶ ( upon ) τῷ ( unto-the-one ) θρόνῳ ( unto-a-throne ," Ἰδοὺ ( Thou-should-have-had-seen ," καινὰ ( to-fresh ) ποιῶ ( I-do-unto ) πάντα . ( to-all ) καὶ (And) λέγει (it-fortheth,"Γράψον, (Thou-should-have-scribed) ὅτι (to-which-a-one,"οὗτοι (the-ones-these) οἱ (the-ones) λόγοι (forthees," πιστοὶ ( trusted ) καὶ (and) ἀληθινοί ( un-secluded-belonged-to ) εἰσιν. (they-be)
21:5. et dixit qui sedebat in throno ecce nova facio omnia et dicit scribe quia haec verba fidelissima sunt et veraAnd he that sat on the throne, said: Behold, I make all things new. And he said to me: Write. For these words are most faithful and true.
5. And he that sitteth on the throne said, Behold, I make all things new. And he saith, Write: for these words are faithful and true.
21:5. And the One who was sitting upon the throne, said, “Behold, I make all things new.” And he said to me, “Write, for these words are entirely faithful and true.”
21:5. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.
And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful:

5: И сказал Сидящий на престоле: се, творю все новое. И говорит мне: напиши; ибо слова сии истинны и верны.
21:5  καὶ εἶπεν ὁ καθήμενος ἐπὶ τῶ θρόνῳ, ἰδοὺ καινὰ ποιῶ πάντα. καὶ λέγει, γράψον, ὅτι οὖτοι οἱ λόγοι πιστοὶ καὶ ἀληθινοί εἰσιν.
21:5. et dixit qui sedebat in throno ecce nova facio omnia et dicit scribe quia haec verba fidelissima sunt et vera
And he that sat on the throne, said: Behold, I make all things new. And he said to me: Write. For these words are most faithful and true.
21:5. And the One who was sitting upon the throne, said, “Behold, I make all things new.” And he said to me, “Write, for these words are entirely faithful and true.”
21:5. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Истина о творении всего нового столь важна, что Иоанну повелевается записать ее для утешения всего страждущего на земле человечества.
Adam Clarke: Commentary on the Bible - 1831
21:5: Behold, I make all things new - As the creation of the world at the beginning was the work of God alone, so this new creation.
These words are true and faithful - Truth refers to the promise of these changes; faithfulness, to the fulfillment of these promises.
Albert Barnes: Notes on the Bible - 1834
21:5: And he that sat upon the throne said - Probably the Messiah, the dispenser of the rewards of heaven. See the notes on Rev 20:11.
Behold, I make all things new - A new heaven and new earth Rev 21:1, and an order of things to correspond with that new creation. The former state of things when sin and death reigned will be changed, and the change consequent on this must extend to everything.
And he said unto me, Write - Make a record of these things, for they are founded in truth, and they are adapted to bless a suffering world. Compare the notes on Rev 14:13. See also Rev 1:19.
For these words are true and faithful - They are founded in truth, and they are worthy to be believed. See the notes on Rev 19:9. Compare also notes on Dan 12:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:5: that sat: Rev 4:2, Rev 4:9, Rev 5:1, Rev 20:11
Behold: Isa 42:9, Isa 43:19; Co2 5:17
Write: Rev 1:11, Rev 1:19
these: Rev 19:9
Geneva 1599
21:5 (4) And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.
(4) In the speech of God himself describing the Church, is first an introduction, or entrance. Then follows a magnificent description of the Church, by the present and future good things of the same, in three verses following (Rev_ 21:6-8). In the introduction God challenges to himself the restoring of all the creatures, (Rev_ 21:1) and witnesses the calling of John to the writing of these things, in this verse.
John Gill
21:5 And he that sat upon the throne said,.... By whom is meant, either God the Father, who is often represented in this book as sitting on the throne, and as distinguished from Christ the Lamb; see Rev_ 4:2 Rev_ 5:13 and who may seem the more to be intended, since he is by adopting grace the God and Father of his people, and they are his sons and daughters; or rather Christ, who not only is set down on the same throne with his Father, but has a throne of his own, called the throne of the Lamb, and was seen upon one by John in the preceding vision, Rev_ 20:11 which though in order of time will be after this, yet in the order of the visions was seen before; and especially since the person on the throne speaking, calls himself the Alpha and Omega, the beginning and the end, as Christ does in Rev_ 1:8 and seeing he it is that gives to thirsty souls of the water of life, Jn 7:37 and makes promises to the overcomer so largely and frequently in Rev_ 2:7. He addresses John, and delivers the following things to him,
behold, I make all things new; which is to be understood not of the renovation of persons at conversion, when a new heart and spirit are given, and men are made wholly new creatures; for this is the work of the Spirit, and which is done daily, and is not peculiar to any particular period of time; nor of the renewing of the church state at the beginning of the Gospel, when the Jewish church state and ordinances waxed old, and vanished away, and a new covenant took place, a new and living way was opened, and new ordinances appointed, since all this was before John had this vision; nor was there any need of it to represent it to him; but of the making of the new heaven, and the new earth, which Christ ascribes to himself and of his forming his church anew, making it a new Jerusalem, bestowing new glories upon his people, both in soul and body, and so presenting them to himself a glorious church; and of the new administration of his kingdom in a very singular and glorious manner; so that it respects a new people, a new habitation, and a new manner of ruling over them; all which is his own doing, and is marvellous; and because it is a matter of great importance, and is wonderful and certain, therefore a "behold" is prefixed to it; see Is 43:19. The Jews say (z), that the holy blessed God will make ten things new in the future state, or world to come; the first is, he will enlighten the world; (See Rev_ 21:11) the second is, he will bring living water out of Jerusalem; (see Rev_ 21:6) the third is, he will make trees to bring forth their fruit every month; (see Rev_ 22:2) and the fourth is, all the waste places shall be built, even Sodom and Gomorrha; the fifth is, Jerusalem shall be built with sapphire stone; (see Rev_ 21:19) the sixth is, the cow and the bear shall feed; the seventh is, a covenant shall be made between Israel, and the beasts, fowls, and creeping things; the eighth is, there shall be no more weeping and howling in the world; the ninth is, there shall be no more death in the world; the tenth is, there shall no more be sighing, and groaning, and sorrow in the world; see Rev_ 21:4.
And he said unto me, write; what John had seen, and Christ had said, and was about to say; and particularly what concerned the renewing of all things, the whole being a matter of moment, and worth noting and taking down in writing, that it might be on record for saints to read, and receive comfort and advantage from; and to denote the certainty of it, as well as to show that it was a clear point, and to be known, whereas, when it was otherwise, he was bid not to write; see Rev_ 1:11.
for these words are true and faithful; both what he had said, and was about to say; they were "true", because they came from God, who cannot lie, and "faithful", because they would be punctually and exactly fulfilled; see Rev_ 19:9. The Syriac version adds, they are God's, and so the Arabic version.
(z) Shemot Rabba, sect. 15. fol. 101. 3.
John Wesley
21:5 And he that sat upon the throne said - Not to St. John only. From the first mention of "him that sat upon the throne," Rev_ 4:2, this is the first speech which is expressly ascribed to him. And he - The angel. Saith to me Write - As follows. These sayings are faithful and true - This includes all that went before. The apostle seems again to have ceased writing, being overcome with ecstasy at the voice of him that spake.
Robert Jamieson, A. R. Fausset and David Brown
21:5 sat--Greek, "sitteth."
all things new--not recent, but changed from the old (Greek, "kaina," not "nea"). An earnest of this regeneration and transfiguration of nature is given already in the regenerate soul.
unto me--so Coptic and ANDREAS. But A, B, Vulgate, and Syriac omit.
true and faithful--so ANDREAS. But A, B, Vulgate, Syriac, and Coptic transpose, "faithful and true" (literally, "genuine").
21:621:6: Եւ ասէ ցիս. Եղէ՛ ես Ալփա՛ եւ Ով, Սկիզբն եւ Կատարած. ես ծարաւելոցն տա՛մ յաղբերէ ջրոյ կենաց ձրի[5342]։ [5342] ՚Ի լուս՛՛. նշանակի՝ այբ եւ քէ։
6 Դարձեալ ինձ ասաց. «Եղաւ. ես Ալֆան եւ Օմեղան եմ, Սկիզբը եւ Վախճանը. ես ծարաւածներին ձրի պիտի տամ կեանքի ջրի աղբիւրից:
6 Նաեւ ըսաւ ինծի. «Եղա՛ւ. ես եմ Ալֆան եւ Օմէղան, Սկիզբն ու Վախճանը. ես ծարաւին ձրի պիտի տամ կենաց ջուրին աղբիւրէն։
Եւ ասէ ցիս. [328]Եղէ ես`` Ալփա եւ Ով, Սկիզբն եւ Կատարած. ես ծարաւելոցն տամ յաղբերէ ջրոյ կենաց ձրի:

21:6: Եւ ասէ ցիս. Եղէ՛ ես Ալփա՛ եւ Ով, Սկիզբն եւ Կատարած. ես ծարաւելոցն տա՛մ յաղբերէ ջրոյ կենաց ձրի[5342]։
[5342] ՚Ի լուս՛՛. նշանակի՝ այբ եւ քէ։
6 Դարձեալ ինձ ասաց. «Եղաւ. ես Ալֆան եւ Օմեղան եմ, Սկիզբը եւ Վախճանը. ես ծարաւածներին ձրի պիտի տամ կեանքի ջրի աղբիւրից:
6 Նաեւ ըսաւ ինծի. «Եղա՛ւ. ես եմ Ալֆան եւ Օմէղան, Սկիզբն ու Վախճանը. ես ծարաւին ձրի պիտի տամ կենաց ջուրին աղբիւրէն։
zohrab-1805▾ eastern-1994▾ western am▾
21:66: И сказал мне: совершилось! Я есмь Альфа и Омега, начало и конец; жаждущему дам даром от источника воды живой.
21:6  καὶ εἶπέν μοι, γέγοναν. ἐγώ [εἰμι] τὸ ἄλφα καὶ τὸ ὦ, ἡ ἀρχὴ καὶ τὸ τέλος. ἐγὼ τῶ διψῶντι δώσω ἐκ τῆς πηγῆς τοῦ ὕδατος τῆς ζωῆς δωρεάν.
21:6. καὶ (And) εἶπέν (it-had-said) μοι (unto-me,"Γέγοναν. (They-had-come-to-become) ἐγὼ (I) τὸ (the-one) Ἄλφα (an-Alfa) καὶ (and) τὸ (the-one) Ὦ, (an-W,"ἡ (the-one) ἀρχὴ (a-firsting) καὶ (and) τὸ (the-one) τέλος. (a-finish) ἐγὼ (I) τῷ ( unto-the-one ) διψῶντι ( unto-thirsting-unto ) δώσω (I-shall-give) ἐκ (out) τῆς (of-the-one) πηγῆς (of-a-pitching) τοῦ ( of-the-one ) ὕδατος ( of-a-water ) τῆς ( of-the-one ) ζωῆς ( of-a-lifing ) δωρεάν . ( to-a-gift )
21:6. et dixit mihi factum est ego sum Alpha et Omega initium et finis ego sitienti dabo de fonte aquae vivae gratisAnd he said to me: It is done. I am Alpha and Omega: the Beginning and the End. To him that thirsteth, I will give of the fountain of the water of life, freely.
6. And he said unto me, They are come to pass. I am the Alpha and the Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.
21:6. And he said to me: “It is done. I am the Alpha and the Omega, the Beginning and the End. To those who thirst, I will give freely from the fountain of the water of life.
21:6. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.
And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely:

6: И сказал мне: совершилось! Я есмь Альфа и Омега, начало и конец; жаждущему дам даром от источника воды живой.
21:6  καὶ εἶπέν μοι, γέγοναν. ἐγώ [εἰμι] τὸ ἄλφα καὶ τὸ ὦ, ἡ ἀρχὴ καὶ τὸ τέλος. ἐγὼ τῶ διψῶντι δώσω ἐκ τῆς πηγῆς τοῦ ὕδατος τῆς ζωῆς δωρεάν.
21:6. et dixit mihi factum est ego sum Alpha et Omega initium et finis ego sitienti dabo de fonte aquae vivae gratis
And he said to me: It is done. I am Alpha and Omega: the Beginning and the End. To him that thirsteth, I will give of the fountain of the water of life, freely.
21:6. And he said to me: “It is done. I am the Alpha and the Omega, the Beginning and the End. To those who thirst, I will give freely from the fountain of the water of life.
21:6. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Слово совершилось означает то, что произошло все так, как это было угодно Господу Богу, Который есть Альфа и Омега, начало и конец (I:8), источник и цель всей жизни. Новому человечеству при этом обещается полная возможность удовлетворения духовной жажды, стремления к полноте бытия в единении с Богом ("источник воды живой"). И это будет милостью Божиею ("даром"), даром Его Бож. любви.
Adam Clarke: Commentary on the Bible - 1831
21:6: It is done - All is determined, and shall be fulfilled in due time. The great drama is finished, and what was intended is now completed; referring to the period alluded to by the angel.
I am Alpha and Omega - See on Rev 1:8 (note).
The fountain of the water of life - See on Joh 4:10 (note), Joh 4:14 (note); Joh 7:37 (note), etc.
The rabbins consider the fountain of the world to come as one of the particular blessings of a future state. In Sanhedrim, Aboth R. Nathan, c. 31, it is said, "He will show them the excellency of the fountain of the future world, that they may accurately see and consider, and say, Wo to us! what good have we lost! and our race is cut off from the face of the earth."
Albert Barnes: Notes on the Bible - 1834
21:6: And he said unto me - That is, he that sat on the throne - the Messiah.
It is done - It is finished, complete; or, still more expressively, "it is" - γέγοναν gegonan. An expression remarkably similar to this occurs in Joh 19:30, when the Saviour on the cross said, "It is finished." The meaning in the passage before us evidently is, "The great work is accomplished; the arrangement of human affairs is complete. The redeemed are gathered in; the wicked are cut off; truth is triumphant, and all is now complete - prepared for the eternal state of things."
I am Alpha and Omega, the beginning and the end - This language makes it morally certain that the speaker here is the Lord Jesus, for it is the very language which he uses of himself in Rev 1:11. See its meaning explained in the notes on Rev 1:8. If it is applied to him here, it proves that he is divine, for in the following verse (7) the speaker says that he would be a God to him who should "overcome." The meaning of the language as used here, regarded as spoken by the Redeemer at the consummation of all things, and as his people are about entering into the abodes of blessedness, is, "I am now indeed the Alpha and the Omega - the first and the last. The attributes implied in this language which I claimed for myself are now verified in me, and it is seen that these properly belong to me. The scheme for setting up a kingdom in the lost world began in me, and it ends in me - the glorious and triumphant king."
I will give unto him that is athirst - See the Mat 5:6 note; Joh 4:14; Joh 7:37 notes.
Of the fountain of the water of life - An image often used in the Scriptures to represent salvation. It is compared with a fountain that flows in abundance, where all may freely slake their thirst.
Freely - Without money and without price (Isa 55:1 note; Joh 7:37 note); the common representation in the Scriptures. The meaning here is, not that he would do this in the future, but that he had shown that this was his character, as he had claimed, in the same way as he had shown that he was the Alpha and the Omega. The freeness and the fulness of salvation will be one of the most striking things made manifest when the immense hosts of the redeemed shall be welcomed to their eternal abodes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:6: It is: Rev 16:17
I am: Rev 1:8, Rev 1:11, Rev 1:17, Rev 22:13
I will: Rev 7:17, Rev 22:17; Isa 12:3, Isa 55:1-3; Joh 4:10, Joh 4:14, Joh 7:37, Joh 7:38
the fountain: Psa 36:9; Jer 2:13; Joe 3:18
freely: Hos 14:4; Rom 3:24, Rom 8:32; Co1 2:12, Co1 3:5, Co1 3:12, Co1 3:21; Jo1 5:4, Jo1 5:5
Geneva 1599
21:6 And he said unto me, (5) It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.
(5) The description of the Church is in three parts, by the abolishing of old things, by the being of present things in God, that is, of things eternal: and by the giving of all good things with the godly. If so be they shall contend manfully; (Rev_ 21:7). But the reprobate are excluded from there; (Rev_ 21:8).
John Gill
21:6 And he said unto me, it is done,.... The end of all things is come; it is all over with the first heaven and earth; these are no more, and the new heaven and earth are finished: there seems to be an allusion to the old creation, he spake, and it was done, Ps 33:9. The whole election of grace is completed; every individual vessel of mercy is called by grace; all the saints are brought with Christ, and their bodies raised, and living saints changed, and all together are as a bride prepared for her husband; and the nuptials are now solemnized; all the promises and prophecies relating to the glorious state of the church are now fulfilled; the mystery of God, spoken by his servants, is finished; the kingdom of Christ is complete, and all other kingdoms are destroyed; the day of redemption is come; the salvation of the saints is perfect; what was finished on the cross, by way of impetration, is now done as to application; all are saved with an everlasting salvation.
I am Alpha and Omega, the beginning and the end; which are expressive of the primacy, perfection, and eternity of Christ; of his being the sum and substance, the first cause and last end of all things, relating both to the old and new world, to things temporal and spiritual; See Gill on Rev_ 1:8.
I will give unto him that is athirst of the fountain of the water of life freely; he that is athirst is one that is so not in a natural, much less in a sinful, but in a spiritual sense; who as he has thirsted after Christ, and salvation by him; after pardon of sin, and a justifying righteousness; after communion with Christ, and conformity to him, and a greater degree of knowledge of him; so after the glories of his kingdom, and the happiness of a future state: to such an one Christ promises to give such large measures of grace and glory, and in such abundance, as will continue to refresh and delight, and as may be compared to a fountain of living water, namely, for refreshment, abundance, and continuance; and all this he will give "freely", without money, and without price; for as pardon, and righteousness, and the whole of salvation, are all of free grace, so are all the enjoyments of the kingdom state, the riches, honours, and glories of it, and eternal life itself; also plentifully, and in great abundance, and answers to the Hebrew word see Num 11:5.
John Wesley
21:6 And he - That sat upon the throne. Said to me, It is done - All that the prophets had spoken; all that was spoken, Rev_ 4:1. We read this expression twice in this prophecy: first, Rev_ 16:17, at the fulfilling of the wrath of God; and here, at the making all things new. I am the Alpha and the Omega, the beginning and the end - The latter explains the former: the Everlasting. I will give to him that thirsteth - The Lamb saith the same, Rev_ 22:17.
Robert Jamieson, A. R. Fausset and David Brown
21:6 It is done--the same Greek as in Rev_ 16:17. "It is come to pass." So Vulgate reads with English Version. But A reads, "They ('these words,' Rev_ 21:5) are come to pass." All is as sure as if it actually had been fulfilled for it rests on the word of the unchanging God. When the consummation shall be, God shall rejoice over the work of His own hands, as at the completion of the first creation God saw everything that He had made, and behold it was very good (Gen 1:31).
Alpha . . . Omega--Greek in A and B, "the Alpha . . . the Omega" (Rev_ 1:18).
give unto . . . athirst . . . water of life-- (Rev_ 22:17; Is 12:3; Is 55:1; Jn 4:13-14; Jn 7:37-38). This is added lest any should despair of attaining to this exceeding weight of glory. In our present state we may drink of the stream, then we shall drink at the Fountain.
freely--Greek, "gratuitously": the same Greek as is translated, "(They hated Me) without a cause," Jn 15:25. As gratuitous as was man's hatred of God, so gratuitous is God's love to man: there was every cause in Christ why man should love Him, yet man hated Him; there was every cause in man why (humanly speaking) God should have hated man, yet God loved man: the very reverse of what might be expected took place in both cases. Even in heaven our drinking at the Fountain shall be God's gratuitous gift.
21:721:7: Որ յաղթէ, ժառանգեսցէ՛ զայս ամենայն. եւ ես եղէց նոցա Աստուած, եւ նոքա եղիցին ինձ որդի՛ք:
7 Ով յաղթի, պիտի ժառանգի այս ամէնը. եւ ես նրանց համար Աստուած պիտի լինեմ, եւ նրանք ինձ համար պիտի լինեն որդիներ:
7 Ան որ կը յաղթէ, ամէն* բաները պիտի ժառանգէ ու ես անոր Աստուած պիտի ըլլամ, ան ալ ինծի որդի պիտի ըլլայ։
Որ յաղթէ` ժառանգեսցէ զայս ամենայն. եւ ես եղէց [329]նոցա Աստուած, եւ նոքա եղիցին ինձ որդիք:

21:7: Որ յաղթէ, ժառանգեսցէ՛ զայս ամենայն. եւ ես եղէց նոցա Աստուած, եւ նոքա եղիցին ինձ որդի՛ք:
7 Ով յաղթի, պիտի ժառանգի այս ամէնը. եւ ես նրանց համար Աստուած պիտի լինեմ, եւ նրանք ինձ համար պիտի լինեն որդիներ:
7 Ան որ կը յաղթէ, ամէն* բաները պիտի ժառանգէ ու ես անոր Աստուած պիտի ըլլամ, ան ալ ինծի որդի պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
21:77: Побеждающий наследует все, и буду ему Богом, и он будет Мне сыном.
21:7  ὁ νικῶν κληρονομήσει ταῦτα, καὶ ἔσομαι αὐτῶ θεὸς καὶ αὐτὸς ἔσται μοι υἱός.
21:7. ὁ (The-one) νικῶν (conquering-unto) κληρονομήσει (it-shall-lot-parcelee-unto) ταῦτα, (to-the-ones-these,"καὶ (and) ἔσομαι ( I-shall-be ) αὐτῷ ( unto-it ) θεὸς ( a-Deity ) καὶ ( and ) αὐτὸς ( it ) ἔσται ( it-shall-be ) μοι ( unto-me ) υἱός . ( a-son )
21:7. qui vicerit possidebit haec et ero illi Deus et ille erit mihi filiusHe that shall overcome shall possess these things. And I will be his God: and he shall be my son.
7. He that overcometh shall inherit these things; and I will be his God, and he shall be my son.
21:7. Whoever prevails shall possess these things. And I will be his God, and he shall be my son.
21:7. He that overcometh shall inherit all things; and I will be his God, and he shall be my son.
He that overcometh shall inherit all things; and I will be his God, and he shall be my son:

7: Побеждающий наследует все, и буду ему Богом, и он будет Мне сыном.
21:7  ὁ νικῶν κληρονομήσει ταῦτα, καὶ ἔσομαι αὐτῶ θεὸς καὶ αὐτὸς ἔσται μοι υἱός.
21:7. qui vicerit possidebit haec et ero illi Deus et ille erit mihi filius
He that shall overcome shall possess these things. And I will be his God: and he shall be my son.
21:7. Whoever prevails shall possess these things. And I will be his God, and he shall be my son.
21:7. He that overcometh shall inherit all things; and I will be his God, and he shall be my son.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:7: Inherit all things - Here he had no inheritance; there he shall inherit the kingdom of heaven, and be with God and Christ, and have every possible degree of blessedness.
Albert Barnes: Notes on the Bible - 1834
21:7: He that overcometh - See the notes on Rev 2:7.
Shall inherit all things - Be an heir of God in all things. See the notes on Rom 8:17. Compare Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:26; Rev 3:5, Rev 3:12, Rev 3:21.
And I will be his God - That is, foRev_er. He would be to them all that is properly implied in the name of God; he would bestow upon them all the blessings which it was appropriate for God to bestow. See the Co2 6:18 note; Heb 8:10 note.
And he shall be my son - He shall sustain to me the relation of a son, and shall be treated as such. He would ever onward sustain this relation, and be honored as a child of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:7: overcometh: Rev 2:11, Rev 2:17, Rev 2:25
inherit: Sa1 2:8; Pro 3:35; Isa 65:9; Mat 19:29, Mat 25:34; Mar 10:17; Co1 3:21-23; Pe1 1:3, Pe1 1:4, Pe1 3:9
all things: or, these things
and I: Rev 21:3; Zac 8:8; Rom 8:15-17; Heb 8:10; Jo1 3:1-3
John Gill
21:7 He that overcometh,.... All spiritual enemies, sin, Satan, and the world, the antichristian beast, his image, mark, and number of his name; who is more than a conqueror through Christ; one that perseveres to the end, notwithstanding all temptations, trials, and difficulties; See Gill on Rev_ 2:7,
shall inherit all things; the kingdom of Christ in the new Jerusalem state, and all things in it; heaven, eternal glory and happiness, and everlasting salvation; yea, God himself, who is the portion, and exceeding great reward of his people, and will be all in all. The Alexandrian copy, and the Vulgate Latin, Syriac, and Arabic versions, read, "these things": the new heaven, and new earth, the presence of God with men, freedom from all evils, and divine refreshments from the fountain of living water before mentioned:
and I will be his God, and he shall be my Son; Christ is not only concerned in predestination to the adoption of children, in making way by redemption for the enjoyment of this blessing, and in the actual donation of it; but he himself, who is the mighty God, is the everlasting Father, and his people are his spiritual seed and offspring, and in his kingdom he will see his seed, and prolong his days; he will long enjoy them, and present them to himself, and afterwards to his Father, saying as in Heb 2:13 and though they are now, in the present state of things, the sons of God, yet it does not appear so manifest that they are, or at least what they shall be; but in this new and glorious state of things, it will be abundantly manifest that they are the sons of God and seed of Christ; and it will be known how glorious they are, and shall be, when they shall see Christ in his glory, and be like him; who will now be , "the Father of the world to come", as the Septuagint render the phrase in Is 9:6.
John Wesley
21:7 He that overcometh - Which is more than, "he that thirsteth." Shall inherit these things - Which I have made new. I will be his God, and he shall be my son - Both in the Hebrew and Greek language, in which the scriptures were written, what we translate shall and will are one and the same word. The only difference consists in an English translation, or in the want of knowledge in him that interprets what he does not understand.
Robert Jamieson, A. R. Fausset and David Brown
21:7 He that overcometh--another aspect of the believer's life: a conflict with sin, Satan, and the world is needed. Thirsting for salvation is the first beginning of, and continues for ever (in the sense of an appetite and relish for divine joys) a characteristic of the believer. In a different sense, the believer "shall never thirst."
inherit all things--A, B, Vulgate, and CYPRIAN read, "these things," namely, the blessings described in this whole passage. With "all things," compare 1Cor 3:21-23.
I will be his God--Greek, "I will be to him a God," that is, all that is implied of blessing in the name "God."
he shall be my son--"He" is emphatic: He in particular and in a peculiar sense, above others: Greek, "shall be to me a son," in fullest realization of the promise made in type to Solomon, son of David, and antitypically to the divine Son of David.
21:821:8: Եւ ծուլացն եւ անհաւատից՝ սպանողաց եւ պոռնկա՛ց՝ եւ կախարդաց եւ կռապաշտի՛ց՝ եւ դեղատուաց, եւ ամենայն ստոց՝ ամպարշտաց, որոց բաժինն իւրեանց ՚ի լճին այրեցելոյ հրո՛վ եւ ծծըմբով. որ է մա՛հն երկրորդ:
8 Իսկ գալով ծոյլերին ու անհաւատներին, ոճրագործներին եւ պոռնիկներին, կախարդներին եւ կռապաշտներին, հմայողներին եւ բոլոր ստախօսներին՝ ամբարիշտներին, նրանց բաժինը ծծմբով եւ հրով այրուող լճի մէջ է, որ երկրորդ մահն է»:
8 Բայց վախկոտներուն ու անհաւատներուն եւ պիղծերուն ու մարդասպաններուն ու պոռնիկներուն եւ կախարդներուն ու կռապաշտներուն եւ բոլոր ստախօսներուն բաժինը կրակով ու ծծումբով վառած լճին մէջ պիտի ըլլայ, որ է երկրորդ մահը»։
Եւ [330]ծուլացն եւ անհաւատից, [331]սպանողաց եւ պոռնկաց եւ կախարդաց եւ կռապաշտից [332]եւ դեղատուաց``, եւ ամենայն ստոց` [333]ամպարշտաց, որոց`` բաժինն իւրեանց ի լճին այրեցելոյ հրով եւ ծծմբով, որ է մահն երկրորդ:

21:8: Եւ ծուլացն եւ անհաւատից՝ սպանողաց եւ պոռնկա՛ց՝ եւ կախարդաց եւ կռապաշտի՛ց՝ եւ դեղատուաց, եւ ամենայն ստոց՝ ամպարշտաց, որոց բաժինն իւրեանց ՚ի լճին այրեցելոյ հրո՛վ եւ ծծըմբով. որ է մա՛հն երկրորդ:
8 Իսկ գալով ծոյլերին ու անհաւատներին, ոճրագործներին եւ պոռնիկներին, կախարդներին եւ կռապաշտներին, հմայողներին եւ բոլոր ստախօսներին՝ ամբարիշտներին, նրանց բաժինը ծծմբով եւ հրով այրուող լճի մէջ է, որ երկրորդ մահն է»:
8 Բայց վախկոտներուն ու անհաւատներուն եւ պիղծերուն ու մարդասպաններուն ու պոռնիկներուն եւ կախարդներուն ու կռապաշտներուն եւ բոլոր ստախօսներուն բաժինը կրակով ու ծծումբով վառած լճին մէջ պիտի ըլլայ, որ է երկրորդ մահը»։
zohrab-1805▾ eastern-1994▾ western am▾
21:88: Боязливых же и неверных, и скверных и убийц, и любодеев и чародеев, и идолослужителей и всех лжецов участь в озере, горящем огнем и серою. Это смерть вторая.
21:8  τοῖς δὲ δειλοῖς καὶ ἀπίστοις καὶ ἐβδελυγμένοις καὶ φονεῦσιν καὶ πόρνοις καὶ φαρμάκοις καὶ εἰδωλολάτραις καὶ πᾶσιν τοῖς ψευδέσιν τὸ μέρος αὐτῶν ἐν τῇ λίμνῃ τῇ καιομένῃ πυρὶ καὶ θείῳ, ὅ ἐστιν ὁ θάνατος ὁ δεύτερος.
21:8. τοῖς (Unto-the-ones) δὲ (moreover) δειλοῖς ( unto-dired ) καὶ (and) ἀπίστοις ( unto-un-trusted ) καὶ (and) ἐβδελυγμένοις ( unto-having-had-come-to-be-abhorred ) καὶ (and) φονεῦσι (unto-slayers-of) καὶ (and) πόρνοις (unto-harlots) καὶ (and) φαρμακοῖς (unto-dosers) καὶ (and) εἰδωλολάτραις (unto-image-servers) καὶ (and) πᾶσι ( unto-all ) τοῖς (unto-the-ones) ψευδέσιν ( unto-false ,"τὸ (the-one) μέρος (a-portion) αὐτῶν (of-them) ἐν (in) τῇ (unto-the-one) λίμνῃ (unto-a-lake) τῆ (unto-the-one) καιομένῃ ( unto-being-burned ) πυρὶ ( unto-a-fire ) καὶ ( and ) θείῳ , ( unto-a-sulphur ,"ὅ (which) ἐστιν (it-be) ὁ (the-one) θάνατος (a-death) ὁ (the-one) δεύτερος. (second)
21:8. timidis autem et incredulis et execratis et homicidis et fornicatoribus et veneficis et idolatris et omnibus mendacibus pars illorum erit in stagno ardenti igne et sulphure quod est mors secundaBut the fearful and unbelieving and the abominable and murderers and whoremongers and sorcerers and idolaters and all liars, they shall have their portion in the pool burning with fire and brimstone, which is the second death.
8. But for the fearful, and unbelieving, and abominable, and murderers, and fornicators, and sorcerers, and idolaters, and all liars, their part in the lake that burneth with fire and brimstone; which is the second death.
21:8. But the fearful, and the unbelieving, and the abominable, and murderers, and fornicators, and drug users, and idolaters, and all liars, these shall be a part of the pool burning with fire and sulphur, which is the second death.”
21:8. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.
But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death:

8: Боязливых же и неверных, и скверных и убийц, и любодеев и чародеев, и идолослужителей и всех лжецов участь в озере, горящем огнем и серою. Это смерть вторая.
21:8  τοῖς δὲ δειλοῖς καὶ ἀπίστοις καὶ ἐβδελυγμένοις καὶ φονεῦσιν καὶ πόρνοις καὶ φαρμάκοις καὶ εἰδωλολάτραις καὶ πᾶσιν τοῖς ψευδέσιν τὸ μέρος αὐτῶν ἐν τῇ λίμνῃ τῇ καιομένῃ πυρὶ καὶ θείῳ, ὅ ἐστιν ὁ θάνατος ὁ δεύτερος.
21:8. timidis autem et incredulis et execratis et homicidis et fornicatoribus et veneficis et idolatris et omnibus mendacibus pars illorum erit in stagno ardenti igne et sulphure quod est mors secunda
But the fearful and unbelieving and the abominable and murderers and whoremongers and sorcerers and idolaters and all liars, they shall have their portion in the pool burning with fire and brimstone, which is the second death.
21:8. But the fearful, and the unbelieving, and the abominable, and murderers, and fornicators, and drug users, and idolaters, and all liars, these shall be a part of the pool burning with fire and sulphur, which is the second death.”
21:8. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Сказав в утешение праведникам, Господь грозит грешникам страшными мучениями огненной геенны, причем перечисление грехов, за которые нечестивые лишаются блаженства, идет от более общего к частному. Участь всех грешников - вторая смерть, т.е. окончательное осуждение после последнего суда на вечные мучения. О месте мучения грешников и о свойстве огня их вечных мучений Иоанн совершенно умалчивает: нужно довольствоваться тем, что есть открытого.
Adam Clarke: Commentary on the Bible - 1831
21:8: But the fearful - Δειλοις· Those who, for fear of losing life or their property, either refused to receive the Christian religion, though convinced of its truth and importance; or, having received it, in times of persecution fell away, not being willing to risk their lives.
And unbelieving - Those who resist against full evidence. And sinners, και ἁμαρτωλοις, is added here by about thirty excellent MSS., and is found in the Syrian, Arabic, some of the Slavonic, and in Andreas and Arethas. On this evidence Griesbach has admitted it into the text.
The abominable - Εβδελυγμενοις· Those who are polluted with unnatural lust.
And murderers - Φονευσι· Those who take away the life of man for any cause but the murder of another, and those who hate a brother in their heart.
And whoremongers - Πορνοις· Adulterers, fornicators, whores, prostitutes, and rakes of every description.
Sorcerers - Φαρμακοις· Persons who, by drugs, philtres, fumigations, etc., pretend to produce supernatural effects, chiefly by spiritual agency.
Idolaters - Ειδωλολατραις· Those who offer any kind of worship or religious reverence to any thing but God. All image worshippers are idolaters in every sense of the word.
And all liars - Και πασι τοις ψευδεσι· Every one who speaks contrary to the truth when he knows the truth, and even he who speaks the truth with the intention to deceive; i.e., to persuade a person that a thing is different from what it really is, by telling only a part of the truth, or suppressing some circumstance which would have led the hearer to a different end to the true conclusion. All these shall have their portion, το μερος, their share, what belongs to them, their right, in the lake which burneth with fire and brimstone. This is the second death, from which there is no recovery.
Albert Barnes: Notes on the Bible - 1834
21:8: But the fearful - Having stated, in general terms, who they were who would be admitted into that blessed world, he now states explicitly who would not. The "fearful" denote those who had not firmness boldly to maintain their professed principles, or who were afraid to avow themselves as the friends of God in a wicked world. They stand in contrast with those who "overcome," Rev 21:7.
And unbelieving - Those who have not true faith; avowed infidels; infidels at heart; and all who have not the sincere faith of the gospel. See the notes on Mar 16:16.
And the abominable - The verb from which this word is derived means to excite disgust; to feel disgust at; to abominate or abhor; and hence the participle - "the abominable" - refers to all who are detestable, to wit, on account of their sins; all whose conduct is offensive to God. Thus it would include those who live in open sin; who practice detestable vices; whose conduct is suited to excite disgust and abhorrence. These must all, of course, be excluded from a pure and holy world; and this description, alas! would embrace a lamentably large portion of the world as it has hitherto been. See the notes on Rom 1:26 ff.
And murderers - See the Rom 1:29 note; Gal 5:21 note.
And whoremongers - See the notes on Gal 5:19.
And sorcerers - See the word used here - φαρμακεῦσι pharmakeusi - explained in the notes on Gal 5:19, under the word "witchcraft."
And idolaters - Co1 6:9; Gal 5:19.
And all liars - All who are false in their statements, their promises, their contracts. The word would embrace all who are false toward God Act 5:1-3, and false toward human beings. See Rom 1:31.
Shall have their part in the lake which burneth, ... - notes on Rev 20:14. That is, they will be excluded from heaven, and punished for ever. See the Co1 6:9-10 notes; Gal 5:19-21 notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:8: the fearful: Deu 20:8; Jdg 7:3; Isa 51:12, Isa 57:11; Mat 8:26, Mat 10:28; Luk 12:4-9; Joh 12:42, Joh 12:43; Pe1 3:14, Pe1 3:15; Jo1 5:4, Jo1 5:5, Jo1 5:10
and the: Rev 22:15; Mal 3:5; Co1 6:9, Co1 6:10; Gal 5:19-21; Eph 5:5, Eph 5:6; Ti1 1:9, Ti1 1:10; Heb 12:24, Heb 13:4; Jo1 3:15
and idolaters: Co1 10:20, Co1 10:21
and all: Rev 2:2; Pro 19:5, Pro 19:9; Isa 9:15; Joh 8:44; Th2 2:9; Ti1 4:2; Jo1 2:22
the lake: Rev 19:20, Rev 20:14, Rev 20:15
which is: Rev 20:14
Geneva 1599
21:8 But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their (a) part in the lake which burneth with fire and
(a) Their lot, and inheritance as it were.
John Gill
21:8 But the fearful,.... Not the timorous sheep and lambs of Christ, the dear children of God, who are sometimes of a fearful heart, on account of sin, temptation, and unbelief; but such who are of cowardly spirits, and are not valiant for the truth, but who, through fear of men, either make no profession of Christ and his Gospel, or having made it, drop it, lest they should be exposed to tribulation and persecution; these are they that are afraid of the beast, and live in servile bondage to him.
And unbelieving; meaning not merely atheists, who do not believe there is a God, or deists only, that do not believe in Christ; but such who profess his name, and are called by it, and yet do not truly believe in him, nor embrace his Gospel and the truths of it, but believe a lie; these are condemned already, and on them the wrath of God abides, and they will be damned at last; though it may have a regard to such also who are infidels as to the second coming of Christ to judgment, and who are scoffers and mockers at it:
and the abominable: every sinful man is so in the sight of God; but here it denotes such who are the worst of sinners, given up to sinning; who are abominable, and to every good work reprobate; who are addicted to the worst of crimes, as were the Sodomites and others; the Ethiopic version renders it, "who pollute themselves" with unnatural lusts. The Syriac and Arabic versions express it by two words, "sinners and polluted", filthy sinners; the character well agrees with Babylon, the mother of harlots and abominations of the earth, and to all that adhere to her, and join with her in her abominable idolatries.
And murderers; of the saints, and prophets, and martyrs of Jesus, with whose blood Babylon, or the whore of Rome, has made herself drunk, and in whom it will be found.
And whoremongers; all unclean persons, that indulge themselves in impure lusts, in fornication, adultery, and all lewdness; as the clergy of the church of Rome, who being forbidden to marry, and being under a vow of celibacy, and making great pretensions to chastity and singular holiness, give up themselves to all lasciviousness, to work all uncleanness with greediness.
And sorcerers; conjurers, dealers with familiar spirits, necromancers, and such as use the magic art, as many of the popes did to get into the chair, and poisoners of kings and princes; whoredoms and witchcrafts go together sometimes, as they did in Jezebel, an emblem of the Romish antichrist.
And idolaters; that worship devils, idols of gold, silver, brass, stone, and wood, representing God, and Christ, and the virgin Mary, and saints departed, Rev_ 9:20.
And all liars; in common, and particularly such who speak lies in hypocrisy, as the followers of the man of sin, and who are given up to believe a lie, that they might be damned; all lies being of the devil, and abominable to God. All and each of these
shall have their part in the lake which burneth with fire and brimstone. The Jews (a) speak of several distinct places in hell, for several sorts of sinners, as particularly for sabbath breakers, adulterers, and liars; and say of the wicked, that when he is condemned he shall take "his part" in hell (b); See Gill on Rev_ 19:20.
which is the second death; See Gill on Rev_ 2:11.
(a) Raya Mehimna in Zohar in Lev. fol. 7. 2. (b) T. Bab. Chagiga, fol. 15. 1.
John Wesley
21:8 But the fearful and unbelieving - Who, through want of courage and faith, do not overcome. And abominable - That is, sodomites. And whoremongers, and sorcerers, and idolaters - These three sins generally went together; their part is in the lake.
Robert Jamieson, A. R. Fausset and David Brown
21:8 the fearful--Greek, "the cowardly," who do not quit themselves like men so as to "overcome" in the good fight; who have the spirit of slavish "fear," not love, towards God; and who through fear of man are not bold for God, or "draw back." Compare Rev_ 21:27; Rev_ 22:15.
unbelieving--Greek, "faithless."
abominable--who have drank of the harlot's "cup of abominations."
sorcerers--one of the characteristics of Antichrist's time.
all liars--Greek, "all the liars": or else "all who are liars"; compare Ti1 4:1-2, where similarly lying and dealings with spirits and demons, are joined together as features of "the latter times."
second death-- Rev_ 20:14 : "everlasting destruction," Th2 1:9; Mk 9:44, Mk 9:46, Mk 9:48, "Where THEIR worm dieth not, and the fire is not quenched."
21:921:9: Եւ եկն առ իս մի յեւթն հրեշտակացն, որք ունէին զեւթն սկաւառակսն լցեալս եւթն վախճանաւ կատարածովք, խօսեցա՛ւ ընդ իս եւ ասէ. Ե՛կ՝ ցուցից քեզ զհարսնն եւ զկին Գառինն[5343]: [5343] Ոսկան. Մի յեօթանց հրեշտա՛՛... վախճանովք կատարելովք։
9 Եւ ինձ մօտ եկաւ մէկն այն եօթը հրեշտակներից, որոնք ունէին եօթը սկաւառակներ՝ լցուած եօթը վերջին պատուհասներով. եւ նա խօսեց ինձ հետ ու ասաց. «Ե՛կ, քեզ պիտի ցոյց տամ հարսին՝ Գառան կնոջը»:
9 Եօթը վերջին հարուածներով լեցուն եօթը սկաւառակները ունեցող եօթը հրեշտակներէն մէկը ինծի եկաւ եւ ինծի հետ խօսեցաւ ու ըսաւ. «Եկո՛ւր, ցուցնեմ քեզի հարսը, Գառնուկին կինը»։
Եւ եկն առ իս մի յեւթն հրեշտակացն, որք ունէին զեւթն սկաւառակսն լցեալս եւթն [334]վախճանաւ կատարածովք``, եւ խօսեցաւ ընդ իս եւ ասէ. Եկ` ցուցից քեզ զհարսնն, [335]եւ զկին Գառինն:

21:9: Եւ եկն առ իս մի յեւթն հրեշտակացն, որք ունէին զեւթն սկաւառակսն լցեալս եւթն վախճանաւ կատարածովք, խօսեցա՛ւ ընդ իս եւ ասէ. Ե՛կ՝ ցուցից քեզ զհարսնն եւ զկին Գառինն[5343]:
[5343] Ոսկան. Մի յեօթանց հրեշտա՛՛... վախճանովք կատարելովք։
9 Եւ ինձ մօտ եկաւ մէկն այն եօթը հրեշտակներից, որոնք ունէին եօթը սկաւառակներ՝ լցուած եօթը վերջին պատուհասներով. եւ նա խօսեց ինձ հետ ու ասաց. «Ե՛կ, քեզ պիտի ցոյց տամ հարսին՝ Գառան կնոջը»:
9 Եօթը վերջին հարուածներով լեցուն եօթը սկաւառակները ունեցող եօթը հրեշտակներէն մէկը ինծի եկաւ եւ ինծի հետ խօսեցաւ ու ըսաւ. «Եկո՛ւր, ցուցնեմ քեզի հարսը, Գառնուկին կինը»։
zohrab-1805▾ eastern-1994▾ western am▾
21:99: И пришел ко мне один из семи Ангелов, у которых было семь чаш, наполненных семью последними язвами, и сказал мне: пойди, я покажу тебе жену, невесту Агнца.
21:9  καὶ ἦλθεν εἷς ἐκ τῶν ἑπτὰ ἀγγέλων τῶν ἐχόντων τὰς ἑπτὰ φιάλας, τῶν γεμόντων τῶν ἑπτὰ πληγῶν τῶν ἐσχάτων, καὶ ἐλάλησεν μετ᾽ ἐμοῦ λέγων, δεῦρο, δείξω σοι τὴν νύμφην τὴν γυναῖκα τοῦ ἀρνίου.
21:9. Καὶ (And) ἦλθεν (it-had-came,"εἷς (one) ἐκ (out) τῶν (of-the-ones) ἑπτὰ (of-seven) ἀγγέλων (of-messengers) τῶν (of-the-ones) ἐχόντων ( of-holding ) τὰς (to-the-ones) ἑπτὰ (to-seven) φιάλας, (to-bowls) τῶν (of-the-ones) γεμόντων ( of-saturating ) τῶν (of-the-ones) ἑπτὰ ( of-seven ) πληγῶν ( of-smitings ) τῶν (of-the-ones) ἐσχάτων , ( of-most-bordered ,"καὶ (and) ἐλάλησεν (it-spoke-unto) μετ' (with) ἐμοῦ (of-ME) λέγων (forthing,"Δεῦρο, (Hitherto) δείξω (I-shall-show) σοι (unto-thee) τὴν (to-the-one) νύμφην (to-a-briding) τὴν (to-the-one) γυναῖκα (to-a-woman) τοῦ (of-the-one) ἀρνίου. (of-a-Lamblet)
21:9. et venit unus de septem angelis habentibus fialas plenas septem plagis novissimis et locutus est mecum dicens veni ostendam tibi sponsam uxorem agniAnd there came one of the seven angels, who had the vials full of the seven last plagues, and spoke with me, saying: Come and I will shew thee the bride, the wife of the Lamb.
9. And there came one of the seven angels who had the seven bowls, who were laden with the seven last plagues; and he spake with me, saying, Come hither, I will shew thee the bride, the wife of the Lamb.
21:9. And one of the seven Angels, those holding the bowls filled with the seven last afflictions, approached and spoke with me, saying: “Come, and I will show you the bride, the wife of the Lamb.”
21:9. And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb’s wife.
And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb' s wife:

9: И пришел ко мне один из семи Ангелов, у которых было семь чаш, наполненных семью последними язвами, и сказал мне: пойди, я покажу тебе жену, невесту Агнца.
21:9  καὶ ἦλθεν εἷς ἐκ τῶν ἑπτὰ ἀγγέλων τῶν ἐχόντων τὰς ἑπτὰ φιάλας, τῶν γεμόντων τῶν ἑπτὰ πληγῶν τῶν ἐσχάτων, καὶ ἐλάλησεν μετ᾽ ἐμοῦ λέγων, δεῦρο, δείξω σοι τὴν νύμφην τὴν γυναῖκα τοῦ ἀρνίου.
21:9. et venit unus de septem angelis habentibus fialas plenas septem plagis novissimis et locutus est mecum dicens veni ostendam tibi sponsam uxorem agni
And there came one of the seven angels, who had the vials full of the seven last plagues, and spoke with me, saying: Come and I will shew thee the bride, the wife of the Lamb.
21:9. And one of the seven Angels, those holding the bowls filled with the seven last afflictions, approached and spoke with me, saying: “Come, and I will show you the bride, the wife of the Lamb.”
21:9. And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb’s wife.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-23: Употребление двойного названия "жена" и "невеста", по-видимому, несовместимого, указывается на характер высшей духовности того союза, который будет соединять Господа Бога и прославленное блаженное общество святых. - Замечание 10: ст., что вознесение совершилось в духе, дает понять, что во внешнем положении тайнозрителя не прошло никакой перемены. Хотя ему было обещано показать невесту, но показывается Иерусалим не почему другому, а именно потому, что в этом городе живет невеста: по городу можно и нужно судить о его обитателях. Самая первая черта города есть слава Божья, светило для него особое, самосветящееся. Это Сам Господь Бог. Город изображается вполне благоустроенным: с высокими стенами и многочисленными воротами, вместо обыкновенных защитников, с Ангелами. Имена 12: колен суть имена колен духовного Израиля, избранного народа Божия, образовавшегося из всех народов; а имена апостолов означают то, что апостолы Иисуса Христа, если их проповедь послужила основанием для совершенства духовного Израиля. Для большей наглядности и очевидности обширности нового Иерусалима тайнозрителем сообщается в тысячах стадий занимаемое им пространство. Орудием измерения служит трость, которую имел в своей руке говоривший с Иоанном Ангел. Форма города - четыреугольный квадрат - есть указание на совершенство, устойчивость и постоянство. По обширности города мы должны судить о многочисленности его обитателей, а по планосоразмерности его устройства - о правильности, спокойствии и упорядоченности их жизни. От измерения города с 18: ст. Иоанн переходит к материалу, из которого построен город, и к изображению его необыкновенного великолепия. Так как новый Иерусалим будет действительно новым местом действительного присутствия Божия, то для него не будет нужды и в особенном храме. Прославленные праведники будут в таком тесном общении и единении с Богом, что о них можно будет сказать, что они всегда пребывают в Боге и Агнце, Иисусе Христе. Светить для Иерусалима будет не творный свет, но свет Бож. славы - Сам Бог, Который и есть Свет и Податель света.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The New Jerusalem.A. D. 95.
9 And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb's wife. 10 And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God, 11 Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal; 12 And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel: 13 On the east three gates; on the north three gates; on the south three gates; and on the west three gates. 14 And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. 15 And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof. 16 And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal. 17 And he measured the wall thereof, a hundred and forty and four cubits, according to the measure of a man, that is, of the angel. 18 And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass. 19 And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; 20 The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. 21 And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass. 22 And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. 23 And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. 24 And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it. 25 And the gates of it shall not be shut at all by day: for there shall be no night there. 26 And they shall bring the glory and honour of the nations into it. 27 And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life.

We have already considered the introduction to the vision of the new Jerusalem in a more general idea of the heavenly state; we now come to the vision itself, where observe,

I. The person that opened the vision to the apostle--one of the seven angels, that had the seven vials full of the seven last plagues, v. 9. God has a variety of work and employment for his holy angels. Sometimes they are to sound the trumpet of divine Providence, and give fair warning to a careless world; sometimes they are to pour out the vials of God's anger upon impenitent sinners; and sometimes to discover things of a heavenly nature to those that are the heirs of salvation. They readily execute every commission they receive from God; and, when this world shall be at an end, yet the angels shall be employed by the great God in proper pleasant work to all eternity.

II. The place from which the apostle had this glorious view and prospect. He was taken, in ecstasy, into a high mountain. From such situations men usually have the most distinct views of adjacent cities. Those who would have clear views of heaven must get as near heaven as they can, into the mount of vision, the mount of meditation and faith, whence, as from the top of Pisgah, they may behold the goodly land of the heavenly Canaan.

III. The subject-matter of the vision--the bride, the Lamb's wife (v. 10); that is, the church of God in her glorious, perfect, triumphant state, under the resemblance of Jerusalem, having the glory of God shining in its lustre, as uxor splendit radiis mariti--the bride comely through the comeliness put on her by her husband; glorious in her relation to Christ, in his image now perfected in her, and in his favour shining upon her. And now we have a large description of the church triumphant under the emblem of a city, far exceeding in riches and splendour all the cities of this world; and this new Jerusalem is here represented to us both in the exterior and the interior part of it.

1. The exterior part of the city--the wall and the gates, the wall for security and the gates for entrance.

(1.) The wall for security. Heaven is a safe state; those that are there are enclosed with a wall, that separates them and secures them from all evils and enemies: now here, in the account of the wall, we observe, [1.] The height of it, which, we are told, is very high, seventy yards (v. 17), sufficient both for ornament and security. [2.] The matter of it: It was as jasper; a wall all built of the most precious stones, for firmness and lustre, v. 11. This city has a wall that is impregnable as well as precious. [3.] The form of it was very regular and uniform: It was four-square, the length as large as the breadth. In the new Jerusalem all shall be equal in purity and perfection. There shall be an absolute uniformity in the church triumphant, a thing wanted and wished for on earth, but not to be expected till we come to heaven. [4.] The measure of the wall (v. 15, 16): Twelve thousand furlongs each way, each side, which is forty-eight thousand furlongs in the whole compass, or fifteen hundred German miles. Here is room sufficient for all the people of God--many mansions in their Father's house. [5.] The foundation of the wall, for heaven is a city that hath her foundations (v. 19); the promise and power of God, and the purchase of Christ, are the strong foundations of the church's safety and happiness. The foundations are described by their number--twelve, alluding to the twelve apostles (v. 14), whose gospel doctrines are the foundations upon which the church is built, Christ himself being the chief corner-stone; and, as to the matter of these foundations, it was various and precious, set forth by twelve sorts of precious stones, denoting the variety and excellency of the doctrines of the gospel, or of the graces of the Holy Spirit, or the personal excellencies of the Lord Jesus Christ.

(2.) The gates for entrance. Heaven is not inaccessible; there is a way opened into the holiest of all; there is a free admission to all those that are sanctified; they shall not find themselves shut out. Now, as to these gates, observe, [1.] Their number--twelve gates, answering to the twelve tribes of Israel. All the true Israel of God shall have entrance into the new Jerusalem, as every tribe had into the earthly Jerusalem. [2.] Their guards which were placed upon them--twelve angels, to admit and receive the several tribes of the spiritual Israel and keep out others. [3.] The inscription on the gates--the names of the twelve tribes, to show that they have a right to the tree of life, and to enter through the gates into the city. [4.] The situation of the gates. As the city had four equal sides, answering to the four quarters of the world, east, west, north, and south, so on each side there were three gates, signifying that from all quarters of the earth there shall be some who shall get safely to heaven and be received there, and that there is as free entrance from one part of the world as from the other; for in Christ there is neither Jew nor Greek, Barbarian, Scythian, bond, nor free. Men of all nations, and languages, who believe on Christ, have by him access to God in grace here and in glory hereafter. [5.] The materials of these gates--they were all of pearls, and yet with great variety: Every gate one pearl, either one single pearl of that vast bigness, or one single sort of pearl. Christ is the pearl of great price, and he is our way to God. There is nothing magnificent enough in this world fully to set forth the glory of heaven. Could we, in the glass of a strong imagination, contemplate such a city as is here described, even as to the exterior part of it, such a wall, and such gates, how amazing, how glorious, would the prospect be! And yet this is but a faint and dim representation of what heaven is in itself.

2. The interior part of the new Jerusalem, v. 22-27. We have seen its strong wall, and stately gates, and glorious guards; now we are to be led through the gates into the city itself; and the first thing which we observe there is the street of the city, which is of pure gold, like transparent glass, v. 21. The saints in heaven tread upon gold. The new Jerusalem has its several streets. There is the most exact order in heaven: every saint has his proper mansion. There is converse in heaven: the saints are then at rest, but it is not a mere passive rest; it is not a state of sleep and inactivity, but a state of delightful motion: The nations that are saved walk in the light of it. They walk with Christ in white. They have communion not only with God, but with one another; and all their steps are firm and clean. They are pure and clear as gold and transparent glass. Observe,

(1.) The temple of the new Jerusalem, which was no material temple, made with men's hands, as that of Solomon and Zerubbabel, but a temple altogether spiritual and divine; for the Lord God Almighty, and the Lamb, are the temple thereof. There the saints are above the need of ordinances, which were the means of their preparation for heaven. When the end is attained the means are no longer useful. Perfect and immediate communion with God will more than supply the place of gospel institutions.

(2.) The light of this city. Where there is no light, there can be no lustre nor pleasure. Heaven is the inheritance of the saints in light. But what is that light? There is no sun nor moon shining there, v. 23. Light is sweet, and a pleasant thing it is to behold the sun. What a dismal world would this be if it were not for the light of the sun! What is there in heaven that supplies the want of it? There is no want of the light of the sun, for the glory of God lightens that city, and the Lamb is the light thereof. God in Christ will be an everlasting fountain of knowledge and joy to the saints in heaven; and, if so, there is no need of the sun or moon, any more than we here need to set up candles at noon day, when the sun shineth in its strength.

(3.) The inhabitants of this city. They are described here several ways. [1.] By their numbers--whole nations of saved souls; some out of all nations, and many out of some nations. All those multitudes who were sealed on earth are saved in heaven. [2.] By their dignity--some of the kings and princes of the earth: great kings. God will have some of all ranks and degrees of men to fill the heavenly mansions, high and low; and when the greatest kings come to heaven they will see all their former honour and glory swallowed up of this heavenly glory that so much excels. [3.] Their continual accession and entrance into this city: The gates shall never be shut. There is no night, and therefore no need of shutting up the gates. Some one or other is coming in every hour and moment, and those that are sanctified always find the gates open; they have an abundant entrance into the kingdom.

(4.) The accommodations of this city: All the glory and honour of the nations shall be brought into it. Whatever is excellent and valuable in this world shall be there enjoyed in a more refined kind, and to a far greater degree--brighter crowns, a better and more enduring substance, more sweet and satisfying feasts, a more glorious attendance, a truer sense of honour and far higher posts of honour, a more glorious temper of mind, and a form and a countenance more glorious than ever were known in this world.

(5.) The unmixed purity of all who belong to the new Jerusalem, v. 27. [1.] There the saints shall have no impure thing remaining in them. In the article of death they shall be cleansed from every thing that is of a defiling nature. Now they feel a sad mixture of corruption with their graces, which hinders them in the service of God, interrupts their communion with him, and intercepts the light of his countenance; but, at their entrance into the holy of holies, they are washed in the laver of Christ's blood, and presented to the Father without spot. [2.] There the saints shall have no impure persons admitted among them. In the earthly Jerusalem there will be a mixed communion, after all the care that can be taken. Some roots of bitterness will spring up to trouble and defile Christian societies; but in the new Jerusalem there is a society perfectly pure. First, Free from such as are openly profane. There are none admitted into heaven who work abominations. In the churches on earth sometimes abominable things are done, solemn ordinances profaned and prostituted to men openly vicious, for worldly ends; but no such abominations can have place in heaven. Secondly, Free from hypocrites, such as make lies, say they are Jews, and are not, but do lie. These will creep into the churches of Christ on earth, and may lie concealed there a long time, perhaps all their days; but they cannot intrude into the new Jerusalem, which is wholly reserved for those that are called, and chosen, and faithful, who are all written, not only in the register if the visible church, but in the Lamb's book of life.
Adam Clarke: Commentary on the Bible - 1831
21:9: The bride, the Lamb's wife - The pure and holy Christian Church.
Albert Barnes: Notes on the Bible - 1834
21:9: And there came unto me one of the seven angels ... - See the notes on Rev 16:6-7. Why one of these angels was employed to make this communication is not stated. It may be that as they had been engaged in bringing destruction on the enemies of the church, and securing its final triumph, there was a propriety that that triumph should be announced by one of their number.
And talked with me - That is, in regard to what he was about to show me.
I will show thee the bride, the Lamb's wife - I will show you what represents the redeemed church now to be received into permanent union with its Lord - as a bride about to be united to her husband. See the notes on ver. 2. Compare Rev 19:7-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:9: which: Rev 15:1-7, Rev 16:1-17
the Lamb's: Rev 21:2, Rev 19:7
Geneva 1599
21:9 (6) And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife.
(6) A transition to the describing of the heavenly Church, by the express calling of John in this verse, and his enrapturing by the Spirit, in confirmation of the truth of God in the verse following.
John Gill
21:9 And there came unto me one of the seven angels,.... Either the first of them, as one of the four beasts is the first of them, Rev_ 6:1 or it may be the last, and very likely the same as in Rev_ 17:1
which had the seven vials full of the seven last plagues; that is, the wrath of God poured out by them on the antichristian party; see Rev_ 15:1.
And talked with me, saying, come hither; see Rev_ 17:1.
I will show thee the bride, the Lamb's wife. The "Lamb" is Christ, who is often so called in this book; see Rev_ 5:6 Rev_ 19:7 and is the Son of God, the heir of all things, the Maker and Governor of the universe, the King of kings, and Lord of lords; and who, as Mediator, has all accomplishments and qualifications to recommend him as a bridegroom, such as beauty, riches, and wisdom: the bride, his wife, is not any particular believer, nor any particular church; not the Gentile church, nor the Jewish church only, but all the elect of God, consisting of the raised and living saints at the coming of Christ; who will make up one body, one general assembly, and be as a bride, prepared and adorned for her husband: these were first betrothed to Christ in eternity, and were openly espoused by him, one by one, at conversion; and now being all gathered in by the effectual calling, the dead being raised, and the living changed, and all glorified, the marriage is consummated, and they are declared publicly to be the bride, the Lamb's wife; See Gill on Mt 22:2. And now, though John had had a sight of her before, Rev_ 21:2 yet that was but a glimmering one, at a distance, he being in the wilderness, Rev_ 17:3 wherefore the angel calls him to him, and proposes to give him a clear, distinct, and particular view of her, in all her glory; and a glorious sight this indeed! to see the bride brought to the King in raiment of needlework, and the queen stand at his right hand in gold of Ophir. This is a sight of a quite different nature from that of the filthy strumpet, which the same angel proposed to give to John in Rev_ 17:1.
John Wesley
21:9 And there came one of the seven angels that had the seven phials - Whereby room had been made for the kingdom of God. Saying, Come, I will show thee the bride - The same angel had before showed him Babylon, Rev_ 17:1, which is directly opposed to the new Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
21:9 The same angel who had shown John Babylon the harlot, is appropriately employed to show him in contrast new Jerusalem, the Bride (Rev_ 17:1-5). The angel so employed is the one that had the last seven plagues, to show that the ultimate blessedness of the Church is one end of the divine judgments on her foes.
unto me--A, B, and Vulgate omit.
the Lamb's wife--in contrast to her who sat on many waters (Rev_ 17:1), (that is, intrigued with many peoples and nations of the world, instead of giving her undivided affections, as the Bride does, to the Lamb.
21:1021:10: Եւ առ տարաւ զիս ՚ի լեառն մի բա՛րձր եւ մեծ՝ հոգւովն, եւ եցո՛յց ինձ զքաղաք մեծ եւ սուրբ՝ Երուսաղէմ, զի իջեալ էր յերկնից առ ՚ի յԱստուծոյ[5344], [5344] Ոմանք. Եւ մեծ՝ հոգւով... զի իջեալ յերկնից առ յԱստուծոյ։
10 Եւ առաւ տարաւ ինձ, Հոգով, դէպի մի բարձր ու մեծ լեռ եւ ցոյց տուեց ինձ մեծ եւ սուրբ քաղաքը՝ Երուսաղէմը, որ իջել էր երկնքից, Աստծու մօտից:
10 Եւ հոգիով մեծ ու բարձր լերան մը վրայ տարաւ զիս եւ ցուցուց ինծի սուրբ Երուսաղէմ քաղաքը*, որ երկնքէն՝ Աստուծմէ կ’իջնէր
Եւ առ տարաւ զիս ի լեառն մի բարձր եւ մեծ, հոգւովն, եւ եցոյց ինձ զքաղաքն [336]մեծ եւ`` սուրբ` Երուսաղէմ. զի իջեալ էր յերկնից առ ի յԱստուծոյ:

21:10: Եւ առ տարաւ զիս ՚ի լեառն մի բա՛րձր եւ մեծ՝ հոգւովն, եւ եցո՛յց ինձ զքաղաք մեծ եւ սուրբ՝ Երուսաղէմ, զի իջեալ էր յերկնից առ ՚ի յԱստուծոյ[5344],
[5344] Ոմանք. Եւ մեծ՝ հոգւով... զի իջեալ յերկնից առ յԱստուծոյ։
10 Եւ առաւ տարաւ ինձ, Հոգով, դէպի մի բարձր ու մեծ լեռ եւ ցոյց տուեց ինձ մեծ եւ սուրբ քաղաքը՝ Երուսաղէմը, որ իջել էր երկնքից, Աստծու մօտից:
10 Եւ հոգիով մեծ ու բարձր լերան մը վրայ տարաւ զիս եւ ցուցուց ինծի սուրբ Երուսաղէմ քաղաքը*, որ երկնքէն՝ Աստուծմէ կ’իջնէր
zohrab-1805▾ eastern-1994▾ western am▾
21:1010: И вознес меня в духе на великую и высокую гору, и показал мне великий город, святый Иерусалим, который нисходил с неба от Бога.
21:10  καὶ ἀπήνεγκέν με ἐν πνεύματι ἐπὶ ὄρος μέγα καὶ ὑψηλόν, καὶ ἔδειξέν μοι τὴν πόλιν τὴν ἁγίαν ἰερουσαλὴμ καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ,
21:10. καὶ ( And ) ἀπήνεγκέν ( it-beared-off ) με ( to-me ) ἐν (in) πνεύματι (unto-a-currenting-to) ἐπὶ ( upon ) ὄρος ( to-a-jut ) μέγα (to-great) καὶ (and) ὑψηλόν , ( to-overed-of ,"καὶ (and) ἔδειξέν (it-showed) μοι (unto-me) τὴν ( to-the-one ) πόλιν ( to-a-city ) τὴν ( to-the-one ) ἁγίαν ( to-hallow-belonged ) Ἰερουσαλὴμ ( to-a-Hierousalem ) καταβαίνουσαν (to-stepping-down) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) ἀπὸ (off) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"
21:10. et sustulit me in spiritu in montem magnum et altum et ostendit mihi civitatem sanctam Hierusalem descendentem de caelo a DeoAnd he took me up in spirit to a great and high mountain: and he shewed me the holy city Jerusalem, coming down out of heaven from God,
10. And he carried me away in the Spirit to a mountain great and high, and shewed me the holy city Jerusalem, coming down out of heaven from God,
21:10. And he took me up in spirit to a great and high mountain. And he showed me the Holy City Jerusalem, descending out of heaven from God,
21:10. And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God,
And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God:

10: И вознес меня в духе на великую и высокую гору, и показал мне великий город, святый Иерусалим, который нисходил с неба от Бога.
21:10  καὶ ἀπήνεγκέν με ἐν πνεύματι ἐπὶ ὄρος μέγα καὶ ὑψηλόν, καὶ ἔδειξέν μοι τὴν πόλιν τὴν ἁγίαν ἰερουσαλὴμ καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ,
21:10. et sustulit me in spiritu in montem magnum et altum et ostendit mihi civitatem sanctam Hierusalem descendentem de caelo a Deo
And he took me up in spirit to a great and high mountain: and he shewed me the holy city Jerusalem, coming down out of heaven from God,
21:10. And he took me up in spirit to a great and high mountain. And he showed me the Holy City Jerusalem, descending out of heaven from God,
21:10. And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:10: To a great and high mountain - That, being above this city, he might see every street and lane of it.
The holy Jerusalem - See on Rev 21:2 (note).
Albert Barnes: Notes on the Bible - 1834
21:10: And he carried me away in the spirit - Gave him a vision of the city; seemed to place him where he could have a clear view of it as it came down from heaven. See the notes on Rev 1:10.
To a great and high mountain - The elevation, and the unobstructed range of view, gave him an opportunity to behold it in its glory.
And showed me that great city, ... - As it descended from heaven. See the notes on Rev 21:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:10: he carried: Rev 1:10, Rev 4:2, Rev 17:3; Kg1 18:12; Kg2 2:16; Eze 3:14, Eze 8:3, Eze 11:1, Eze 11:24, Eze 40:1-3; Act 8:39; Co2 12:2-4
that: Rev 21:2; Ezek. 40:1-49, Eze 48:15-22
Geneva 1599
21:10 And he carried me away in the spirit to a great and (7) high mountain, and shewed me (8) that great city, the holy Jerusalem, descending out of heaven from God,
(7) He means the place and stately seat of the Church, foreshadowed in a mountain. (8) A type of that Church which is one, ample, or catholic, holy celestial, built by God, in this verse: and glorious in the verse following (Rev_ 21:11). This type propounded generally, is particularly declared; (Rev_ 21:12).
John Gill
21:10 And he carried me away in the Spirit,.... John was in an ecstasy, as in Rev_ 1:10 and in the thoughts and apprehensions of his mind and spirit, it seemed to him as if he was carried away from one place to another; for this was not a corporeal sight, nor were any of the visions he had, but what was represented to his mind or spirit; it being with him as it was with the Apostle Paul when he was caught up to the third heaven, who knew not whether he was in the body or out of the body. The Ethiopic version renders it, "the Spirit brought me"; not the evil spirit Satan, who took up our Lord corporeally, and carried him to an exceeding high mountain, and showed him all the kingdoms of this world, and their glory, Mt 4:8 but either a good angel, or the Spirit of God:
to a great and high mountain; to such an one was Ezekiel brought in the visions of God, when the frame of a city and temple was shown him, with their dimensions, Ezek 40:2 as here a city is shown to John, with its wall, gates, foundations, and their measures: and he was brought to such a place, partly that he might have the more plain and full view of it; and partly to suggest unto him, that now the church of Christ was established upon the top of the mountains, and exalted above the hills, and was a city on a hill, which could not be hid, Is 2:2.
And showed me that great city; which is no other than the church, the bride, the Lamb's wife; just as the apostate church, all along in this book before, is called the great city, Rev_ 11:8 but now that being demolished, there is no other great city in being but the church of Christ, called a city before; Rev_ 21:2 here a "great one", not only because of its prodigious large dimensions, Rev_ 21:16 but because of the number of its inhabitants, being such as no man can number; and because it is the residence of the great King, the tabernacle of God will be in it; though this epithet is left out in the Alexandrian copy, and in the Vulgate Latin and all the Oriental versions: "the holy Jerusalem"; called "the new Jerusalem", Rev_ 21:2 here "holy", in allusion to the city of Jerusalem, which was called the holy city, Mt 4:5 on account of the temple in it, the place of divine worship; but here this city is so called, because it is the residence of the holy God, Father, Son, and Spirit, inhabited only by holy men, made perfectly so, and encompassed by holy angels.
Descending out of heaven from God; See Gill on Rev_ 21:2.
John Wesley
21:10 And he carried me away in the spirit - The same expression as before, Rev_ 17:3. And showed me the holy city Jerusalem - The old city is now forgotten, so that this is no longer termed the new, but absolutely Jerusalem. O how did St. John long to enter in! but the time was not yet come. Ezekiel also describes "the holy city," and what pertains thereto, Eze. 40:1-48:35, but a city quite different from the old Jerusalem, as it was either before or after the Babylonish captivity. The descriptions of the prophet and of the apostle agree in many particulars; but in many more they differ. Ezekiel expressly describes the temple, and the worship of God therein, closely alluding to the Levitical service. But St. John saw no temple, and describes the city far more large, glorious, and heavenly than the prophet. Yet that which he describes is the same city; but as it subsisted soon after the destruction of the beast. This being observed, both the prophecies agree together and one may explain the other.
Robert Jamieson, A. R. Fausset and David Brown
21:10 The words correspond to Rev_ 17:3, to heighten the contrast of the bride and harlot.
mountain--Compare Ezek 40:2, where a similar vision is given from a high mountain.
that great--omitted in A, B, Vulgate, Syriac, Coptic, and CYPRIAN. Translate then, "the holy city Jerusalem."
descending--Even in the millennium the earth will not be a suitable abode for transfigured saints, who therefore shall then reign in heaven over the earth. But after the renewal of the earth at the close of the millennium and judgment, they shall descend from heaven to dwell on an earth assimilated to heaven itself. "From God" implies that "we (the city) are God's workmanship."
21:1121:11: եւ ունէր զփառս Աստուծոյ. եւ էր ՚ի նմա լուսաւորութիւն նմանեալ ականց պատուականաց՝ քա՛ր յասպիս սառնատեսա՛կ եւ կենդանի[5345]: [5345] Ոսկան. Եւ ՚ի նմա լուսաւո՛՛։
11 Այն ունէր Աստծու փառքը. եւ նրա մէջ կար մի լուսաւորութիւն՝ նման թանկագին գոհարեղէնի, ինչպէս բիւրեղեայ եւ կենդանի յասպիս քարը:
11 Աստուծոյ փառքը ունէր եւ անոր լուսաւորութիւնը խիստ պատուական քարի նման էր, ակնվանիի երեւոյթով յասպիս քարի պէս։
եւ ունէր զփառս Աստուծոյ. եւ էր ի նմա լուսաւորութիւն նմանեալ ականց պատուականաց [337]քար յասպիս սառնատեսակ եւ կենդանի:

21:11: եւ ունէր զփառս Աստուծոյ. եւ էր ՚ի նմա լուսաւորութիւն նմանեալ ականց պատուականաց՝ քա՛ր յասպիս սառնատեսա՛կ եւ կենդանի[5345]:
[5345] Ոսկան. Եւ ՚ի նմա լուսաւո՛՛։
11 Այն ունէր Աստծու փառքը. եւ նրա մէջ կար մի լուսաւորութիւն՝ նման թանկագին գոհարեղէնի, ինչպէս բիւրեղեայ եւ կենդանի յասպիս քարը:
11 Աստուծոյ փառքը ունէր եւ անոր լուսաւորութիւնը խիստ պատուական քարի նման էր, ակնվանիի երեւոյթով յասպիս քարի պէս։
zohrab-1805▾ eastern-1994▾ western am▾
21:1111: Он имеет славу Божию. Светило его подобно драгоценнейшему камню, как бы камню яспису кристалловидному.
21:11  ἔχουσαν τὴν δόξαν τοῦ θεοῦ· ὁ φωστὴρ αὐτῆς ὅμοιος λίθῳ τιμιωτάτῳ, ὡς λίθῳ ἰάσπιδι κρυσταλλίζοντι·
21:11. ἔχουσαν (to-holding) τὴν ( to-the-one ) δόξαν ( to-a-recognition ) τοῦ ( of-the-one ) θεοῦ : ( of-a-Deity ) ὁ (the-one) φωστὴρ (a-lighter) αὐτῆς (of-it) ὅμοιος (along-belonged) λίθῳ (unto-a-stone) τιμιωτάτῳ, (unto-most-value-belonged) ὡς (as) λίθῳ (unto-a-stone) ἰάσπιδι (unto-a-jasper) κρυσταλλίζοντι: (unto-crystaling-to)
21:11. habentem claritatem Dei lumen eius simile lapidi pretioso tamquam lapidi iaspidis sicut cristallumHaving the glory of God, and the light thereof was like to a precious stone, as to the jasper stone even as crystal.
11. having the glory of God: her light was like unto a stone most precious, as it were a jasper stone, clear as crystal:
21:11. having the glory of God. And its light was like that of a precious stone, even like that of the jasper stone or like crystal.
21:11. Having the glory of God: and her light [was] like unto a stone most precious, even like a jasper stone, clear as crystal;
Having the glory of God: and her light [was] like unto a stone most precious, even like a jasper stone, clear as crystal:

11: Он имеет славу Божию. Светило его подобно драгоценнейшему камню, как бы камню яспису кристалловидному.
21:11  ἔχουσαν τὴν δόξαν τοῦ θεοῦ· ὁ φωστὴρ αὐτῆς ὅμοιος λίθῳ τιμιωτάτῳ, ὡς λίθῳ ἰάσπιδι κρυσταλλίζοντι·
21:11. habentem claritatem Dei lumen eius simile lapidi pretioso tamquam lapidi iaspidis sicut cristallum
Having the glory of God, and the light thereof was like to a precious stone, as to the jasper stone even as crystal.
21:11. having the glory of God. And its light was like that of a precious stone, even like that of the jasper stone or like crystal.
21:11. Having the glory of God: and her light [was] like unto a stone most precious, even like a jasper stone, clear as crystal;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:11: Having the glory of God - Instead of the sun and moon, it has the splendor of God to enlighten it.
Unto a stone most precious, even like a jasper stone, clear as crystal - Among precious stones there are some even of the same species more valuable than others: for their value is in proportion to their being free from flaws, and of a good water, i.e., a uniform and brilliant transparency. A crystal is perfectly clear, the oriental jasper is a beautiful sea-green. The stone that is here described is represented as a perfectly transparent jasper, being as unclouded as the brightest crystal, and consequently the most precious of its species. Nothing can be finer than this description: the light of this city is ever intense, equal, and splendid; but it is tinged with this green hue, in order to make it agreeable to the sight. Nothing is so friendly to the eye as blue or green; all other colors fatigue; and, if very intense, injure the eye. These are the colors of the earth and sky, on which the eye of man is to be constantly fixed. To these colors the structure of the eye is adapted; and the general appearance of the earth and the sky is adapted to this structure.
Albert Barnes: Notes on the Bible - 1834
21:11: Having the glory of God - A glory or splendor such as became the dwelling place of God. The nature of that splendor is described in the following verses.
And her light - In Rev 21:23 it is said that "the glory of God did lighten it." That is, it was made light by the visible symbol of the Deity - the "Shekinah." See the Luk 2:9 note; Act 9:3 note. The word here rendered "light" - φωστὴρ phō stē r - occurs nowhere else in the New Testament except in Phi 2:15. It means, properly, a light, a lightgiver, and, in profane writers, means commonly a "window." It is used here to denote the brightness or shining of the divine glory, as supplying the place of the sun, or of a window.
Like unto a stone most precious - A stone of the richest or most costly nature.
Even like a jasper stone - On the jasper, see the notes on Rev 4:3. It is used there for the same purpose as here, to illustrate the majesty and glory of God.
Clear as crystal - Pellucid or resplendent like crystal. There are various kinds of jasper - as red, yellow, and brown, brownish yellow, etc. The stone is essentially a quartz, and the word "crystal" here is used to show that the form of it referred to by John was clear and bright.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:11: the glory: Rev 21:22, Rev 21:23, Rev 22:5; Isa 4:5, Isa 60:1, Isa 60:2, Isa 60:19, Isa 60:20; Eze 48:35
her: Rev 21:19; Eze 1:26, Eze 28:13, Eze 28:14, Eze 28:16
clear: Rev 21:18, Rev 4:6, Rev 22:1; Job 28:17; Eze 1:22
John Gill
21:11 Having the glory of God,.... Not only upon their souls, which will lie in the glorious robe of Christ's righteousness, the bride's wedding garment being on them, in the perfect holiness which will be in them, and in that complete knowledge of all spiritual and heavenly things they will be possessed of, they will have a glory revealed in them; but upon their bodies also, for this city, the church, the bride of Christ, will consist only of risen and changed saints, whose bodies will be freed from all dishonour; deformity, diseases, and imperfections, and will be made like unto Christ's glorious body, and will shine like the sun in the kingdom of God. Moreover, the presence of God may be intended by his glory, as the Shechinah, or the divine majesty of God in the tabernacle and temple was called, Ex 40:35 3Kings 8:11 for the glorious presence of God will now be in this church state, which will cast a lustre on all that are in it; for if the face of Moses, and of Stephen, shone so bright and glorious, through the presence of God with them; see 2Cor 3:7 how much more gloriously will the saints shine in this state, when they shall enjoy the presence of God in a far more illustrious manner? to which may be added, that Jesus Christ, who is the brightness of his Father's glory, will now appear in that, and in his own, and in the glory of his angels; and all the saints will appear with him in glory; and to see them in all this glory is a glorious sight indeed!
And her light was like unto a stone most precious; by her "light" is not meant the light she will have in her, though that will be exceeding great, but the fountain of it from whence it comes; that which holds it forth to her, and supplies her with it: the word signifies an illuminator, and is used of the ministers of the Gospel, that hold forth the word of life and light to others, Phil 2:15 but here it intends Christ, who is the sun of righteousness, the church's light or enlightener, Rev_ 21:23 not with the light of nature, as he enlightens every man, nor with the light of grace, with which the saints are enlightened by him in the present state of things, by his Spirit, through the word and ordinances, but with the light of glory: and he is comparable to the most precious stone; he is more precious than rubies; he is so now to them that believe, in his person, offices, grace, and righteousness, and will be more so in his light and glory in the new Jerusalem state:
even like a jasper stone, clear as crystal: God the Father, who sits on the throne, is said to be to look upon like a "jasper"; See Gill on Rev_ 4:2; and here Christ, the illuminator of his church, is said to be like one, because of the exceeding brightness of this stone, and the durableness of it, expressive of the perpetuity of Christ, as the light of his church and people; he is the everlasting light of it, Is 60:19 and he is compared to the crystallising "jasper". There is one sort which is called "Aerizusa", like to air (c), and another "Crystallizusa" (d), clear as crystal. So Pliny speaks (e) of a white "jasper" called "Astrios", and which, he says, is crystallo propinquans, "near to crystal", found in India, and on the shores of Pallene. To this Christ is like, because he is light itself, and in him is no darkness at all, and will cause an everlasting day; and such a clear and bright state of things, as that there will be no night, nor any more darkness, nothing but everlasting joy, peace, prosperity, and happiness; there seems to be some reference to Is 60:1.
(c) Ruaeus de Gemmis, l. 2. c. 1. (d) Dioscorides, l. 5. c. 160. (e) Nat. Hist. l. 37. c. 9.
John Wesley
21:11 Having the glory of God - For her light, Rev_ 21:23, Is 40:1-2, Zech 2:5. Her window - There was only one, which ran all round the city. The light did not come in from without through this for the glory of God is within the city. But it shines out from within to a great distance, Rev_ 21:23-24.
Robert Jamieson, A. R. Fausset and David Brown
21:11 Having the glory of God--not merely the Shekinah-cloud, but God Himself as her glory dwelling in the midst of her. Compare the type, the earthly Jerusalem in the millennium (Zech 2:5; compare Rev_ 21:23, below).
her light--Greek, "light-giver": properly applied to the heavenly luminaries which diffuse light. Compare Note, see on Phil 2:15, the only other passage where it occurs. The "and" before "her light' is omitted in A, B, and Vulgate.
even like--Greek, "as it were."
jasper--representing watery crystalline brightness.
21:1221:12: Եւ էին պարիսպք նորա մե՛ծ եւ բարձր, եւ ունէր դրունս երկոտասան. եւ յերկոտասան դրունսն երկոտասա՛ն հրեշտակս, եւ անուանք իւրաքանչիւրոցն ՚ի վերայ դրանցն գրեալ էին՝ ըստ երկոտասա՛ն ցեղիցն Իսրայէլի[5346]: [5346] Ոմանք. Իւրաքանչիւր ՚ի վերայ դր՛՛։
12 Եւ նրա պարիսպները մեծ ու բարձր էին, ունէր տասներկու դուռ. տասներկու դռներին՝ տասներկու հրեշտակներ. նրանցից իւրաքանչիւրի անունը գրուած էր դռների վրայ, ըստ Իսրայէլի տասներկու ցեղերի անունների:
12 Անոր պարիսպը մեծ ու բարձր էր։ Տասներկու դռներ ունէր ու դռներուն վրայ տասներկու հրեշտակներ կային եւ դռներուն վրայ անուններ գրուած էին՝ այսինքն Իսրայէլի որդիներուն տասներկու ցեղերուն անունները։
Եւ էին պարիսպք նորա մեծ եւ բարձր, եւ ունէր դրունս երկոտասան. եւ [338]յերկոտասան դրունսն`` երկոտասան հրեշտակս, եւ [339]անուանք իւրաքանչիւրոցն ի վերայ դրանցն գրեալ էին ըստ երկոտասան ցեղիցն Իսրայելի:

21:12: Եւ էին պարիսպք նորա մե՛ծ եւ բարձր, եւ ունէր դրունս երկոտասան. եւ յերկոտասան դրունսն երկոտասա՛ն հրեշտակս, եւ անուանք իւրաքանչիւրոցն ՚ի վերայ դրանցն գրեալ էին՝ ըստ երկոտասա՛ն ցեղիցն Իսրայէլի[5346]:
[5346] Ոմանք. Իւրաքանչիւր ՚ի վերայ դր՛՛։
12 Եւ նրա պարիսպները մեծ ու բարձր էին, ունէր տասներկու դուռ. տասներկու դռներին՝ տասներկու հրեշտակներ. նրանցից իւրաքանչիւրի անունը գրուած էր դռների վրայ, ըստ Իսրայէլի տասներկու ցեղերի անունների:
12 Անոր պարիսպը մեծ ու բարձր էր։ Տասներկու դռներ ունէր ու դռներուն վրայ տասներկու հրեշտակներ կային եւ դռներուն վրայ անուններ գրուած էին՝ այսինքն Իսրայէլի որդիներուն տասներկու ցեղերուն անունները։
zohrab-1805▾ eastern-1994▾ western am▾
21:1212: Он имеет большую и высокую стену, имеет двенадцать ворот и на них двенадцать Ангелов; на воротах написаны имена двенадцати колен сынов Израилевых:
21:12  ἔχουσα τεῖχος μέγα καὶ ὑψηλόν, ἔχουσα πυλῶνας δώδεκα, καὶ ἐπὶ τοῖς πυλῶσιν ἀγγέλους δώδεκα, καὶ ὀνόματα ἐπιγεγραμμένα ἅ ἐστιν [τὰ ὀνόματα] τῶν δώδεκα φυλῶν υἱῶν ἰσραήλ·
21:12. ἔχουσα (holding) τεῖχος (to-a-wall) μέγα (to-great) καὶ (and) ὑψηλόν, (to-overed-of,"ἔχουσα (holding) πυλῶνας ( to-gatings ) δώδεκα, (to-two-ten,"καὶ (and) ἐπὶ (upon) τοῖς (unto-the-ones) πυλῶσιν (unto-gatings) ἀγγέλους (to-messengers) δώδεκα, (to-two-ten,"καὶ (and) ὀνόματα ( to-names ) ἐπιγεγραμμένα ( to-having-had-come-to-be-scribed-upon ) ἅ ( which ) ἐστιν (it-be) τῶν ( of-the-ones ) δώδεκα (of-two-ten) φυλῶν ( of-tribings ) υἱῶν ( of-sons ) Ἰσραήλ : ( of-an-Israel )
21:12. et habebat murum magnum et altum habens portas duodecim et in portis angelos duodecim et nomina inscripta quae sunt nomina duodecim tribuum filiorum IsrahelAnd it had a wall great and high, having twelve gates, and in the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel.
12. having a wall great and high; having twelve gates, and at the gates twelve angels; and names written thereon, which are of the twelve tribes of the children of Israel:
21:12. And it had a wall, great and high, having twelve gates. And at the gates were twelve Angels. And names were written upon them, which are the names of the twelve tribes of the sons of Israel.
21:12. And had a wall great and high, [and] had twelve gates, and at the gates twelve angels, and names written thereon, which are [the names] of the twelve tribes of the children of Israel:
And had a wall great and high, [and] had twelve gates, and at the gates twelve angels, and names written thereon, which are [the names] of the twelve tribes of the children of Israel:

12: Он имеет большую и высокую стену, имеет двенадцать ворот и на них двенадцать Ангелов; на воротах написаны имена двенадцати колен сынов Израилевых:
21:12  ἔχουσα τεῖχος μέγα καὶ ὑψηλόν, ἔχουσα πυλῶνας δώδεκα, καὶ ἐπὶ τοῖς πυλῶσιν ἀγγέλους δώδεκα, καὶ ὀνόματα ἐπιγεγραμμένα ἅ ἐστιν [τὰ ὀνόματα] τῶν δώδεκα φυλῶν υἱῶν ἰσραήλ·
21:12. et habebat murum magnum et altum habens portas duodecim et in portis angelos duodecim et nomina inscripta quae sunt nomina duodecim tribuum filiorum Israhel
And it had a wall great and high, having twelve gates, and in the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel.
21:12. And it had a wall, great and high, having twelve gates. And at the gates were twelve Angels. And names were written upon them, which are the names of the twelve tribes of the sons of Israel.
21:12. And had a wall great and high, [and] had twelve gates, and at the gates twelve angels, and names written thereon, which are [the names] of the twelve tribes of the children of Israel:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:12: Had a wall great and high - An almighty defense.
Twelve gates - A gate for every tribe of Israel, in the vicinity of which gate that tribe dwelt; so that in coming in and going out they did not mix with each other. This description of the city is partly taken from Eze 48:30-35.
In Synopsis Sohar, p. 115, n. 27, it is said: "In the palace of the world to come there are twelve gates, each of which is inscribed with one of the twelve tribes, as that of Reuben, of Simeon, etc.: he, therefore, who is of the tribe of Reuben is received into none of the twelve gates but his own; and so of the rest."
Albert Barnes: Notes on the Bible - 1834
21:12: And had a wall great and high - Ancient cities were always surrounded with walls for protection, and John represents this as enclosed in the usual manner. The word "great" means that it was thick and strong. Its height also is particularly noticed, for it was unusual. See Rev 21:16.
And had twelve gates - Three on each side. The number of the gates correspond to the number of the tribes of the children of Israel, and to the number of the apostles. The idea seems to be that there would be ample opportunity of access and egress.
And at the gates twelve angels - Stationed there as guards to the New Jerusalem. Their business seems to have been to watch the gates that nothing improper should enter; that the great enemy should not make an insidious approach to this city as he did to the earthly paradise.
And names written thereon - On the gates.
Which are the names of the twelve tribes of the children of Israel - So in the city which Ezekiel saw in vision, which John seems also to have had in his eye. See Eze 48:31. The inscription in Ezekiel denoted that that was the residence of the people of God; and the same idea is denoted here. The New Jerusalem is the eternal residence of the children of God, and this is indicated at every gate. None can enter who do not belong to that people; all who are within are understood to be of their number.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:12: a wall: Rev 21:17-20; Ezr 9:9; Neh 12:27; Psa 51:18, Psa 122:7
twelve gates: Rev 21:21, Rev 21:25; Isa 54:12, Isa 60:18; Eze 48:31-34
twelve angels: Mat 18:10; Luk 15:10, Luk 16:22; Heb 1:14
and names: Rev 7:4-8; Num. 2:2-32; Act 26:7
Geneva 1599
21:12 (9) And had a wall great and high, [and] had (10) twelve gates, and at the gates (11) twelve angels, and names written thereon, which are [the names] of the twelve tribes of the children of Israel:
(9) A particular description of the celestial Church, first, by its essential parts, compared to a city down to verse 22, (Rev_ 21:12-22). Secondly, from the outside, to the end of the chapter (Rev_ 21:23-27). Thirdly, by the effects, in the beginning of the next chapter, the essential parts are noted the matter and the form in the whole work: of these the superstructure and foundation of the wall are entire parts (as they use to be called) which parts are first described in figure, to the 14th verse afterwards more exactly.
(10) According to the number of the tribes. For here the outward part is attributed to the Old Testament, and the foundation of the New Testament.
(11) He means the prophets, who are the messengers of God, and watchmen of the Church.
John Gill
21:12 And had a wall great and high,.... Not the Spirit of God, who separates, sanctifies, and preserves the saints, as Cocceius thinks, for this account respects not the church militant; nor the eternal decree of God, the unpassable gulf between heaven and hell, which everlastingly fixes the state of men; for this regards not the ultimate state of happiness: many interpreters understand it of the doctrine of the Gospel, which, as it secures the church now from heretics, and is like a wall very strong and well built, is durable and impregnable; and may be called "great", because of the great Author of it, and the great things contained in it; and "high", since it is not to be reached by carnal minds; so none but such who have embraced it shall enter into the new Jerusalem; for all liars, and forgers of doctrinal lies, and who embrace the antichristian lies, shall be without. Though rather the almighty power of God, which guards his church and people now, and will be their defence in this state, is meant; and which shows the state not to be that of the ultimate glory, which will need no wall, but this will; since an attempt will be made upon the saints in it, though it will be a foolish and fruitless one: and this wall of divine power is very great indeed, and is insuperable by men; God himself is a wall of fire about his people; though it may be best to interpret this of salvation itself, which is by Jesus Christ, if we compare with this text Is 26:1 for those, and those only, who are interested in it, will dwell in the new Jerusalem; and salvation in this state will be enjoyed in its fulness; and this is very great in its author, objects, and matter, being wrought out by the great God, for great sinners, at a great expense, and including grace and glory, and not to be got over or enjoyed by those who have no interest in it.
And had twelve gates; though, strictly speaking, there is but one gate, and that a strait one, which is the Lord Jesus Christ, his person, blood, righteousness, regenerating and sanctifying grace; for as he is the only door into the sheepfold, the church, in its present state, or he only that has faith in him has a right to enter there, and is the only way to heaven and eternal happiness; so he is the only gate into the new Jerusalem, or such only will be admitted there, who are interested in him: but these gates are said to be twelve, in allusion to the twelve apostles, who pointed out to men the way of salvation by Christ; and to the twelve tribes of Israel, who represent all the elect of God, who enter in thereat; and to the twelve gates of Ezekiel's city, Ezek 48:31.
And at the gates twelve angels; meaning either the ministering spirits, in allusion to the cherubim in Gen 3:24 who are watchers, and encamp about the saints now, and will, as it were, stand sentinels in this camp of the saints, as it is called, Rev_ 20:8 and besides, will be made use of in gathering the saints from the several parts of the world, and introducing them into this state; or else the apostles and ministers of the word, often called angels in this book, who will shine with peculiar lustre now, and will appear at the head of the several companies they have been useful to, and bring them as their joy and crown of rejoicing into this glorious state: this clause is wanting in the Alexandrian copy, and in the Syriac version. The Jews speak of "princes", being appointed over the gates of heaven, east, west, north, and south, with the keys in their hands, whose names they give us (f).
And names written thereon, which are the names of the twelve tribes of the children of Israel; not literal, but mystical Israel, whom God has chosen to salvation, Christ has redeemed by his blood, and the Spirit calls by his grace; denoting that all, and each of these, have a right to enter into the new Jerusalem, and will be admitted there, and none but they. In like manner the Jews (g) make mention of a court of the Lord,
"which has twelve gates, according to the computation of the tribes of Israel; on one gate is written Reuben, on another is written Simeon; and so all the tribes of Israel are written on those gates; in the time they go up to appear before the Lord of the world, whoever goes up to this gate, (on which the tribe of Reuben is written,) if he is of the tribe of Reuben they open to him, (and receive him,) if not they cast him without; and so of all whom they do not receive; they open to none but to him who is of that tribe, or whose name is written on the gate.''
(f) Raziel, fol. 35. 2. (g) Zohar in Numb. fol. 70. 4.
John Wesley
21:12 Twelve angels - Still waiting upon the heirs of salvation.
Robert Jamieson, A. R. Fausset and David Brown
21:12 And--A and B omit. Ezek 48:30-35, has a similar description, which implies that the millennial Jerusalem shall have its exact antitype in the heavenly Jerusalem which shall descend on the finally regenerated earth.
wall great and high--setting forth the security of the Church. Also, the exclusion of the ungodly.
twelve angels--guards of the twelve gates: an additional emblem of perfect security, while the gates being never shut (Rev_ 21:25) imply perfect liberty and peace. Also, angels shall be the brethren of the heavenly citizens.
names of . . . twelve tribes--The inscription of the names on the gates implies that none but the spiritual Israel, God's elect, shall enter the heavenly city. As the millennium wherein literal Israel in the flesh shall be the mother Church, is the antitype to the Old Testament earthly theocracy in the Holy Land, so the heavenly new Jerusalem is the consummation antitypical to the spiritual Israel, the elect Church of Jews and Gentiles being now gathered out: as the spiritual Israel now is an advance upon the previous literal and carnal Israel, so the heavenly Jerusalem shall be much in advance of the millennial Jerusalem.
21:1321:13: Յարեւելից կողմանէ դրունք երե՛ք եւ ՚ի հիւսւիւսոյ կողմանէ դրունք երեք, եւ ՚ի հարաւոյ կողմանէ դրունք երեք, եւ յարեւմտից կողմանէ դրունք երե՛ք:
13 Արեւելեան կողմից՝ երեք դուռ, հիւսիսային կողմից՝ երեք դուռ, հարաւային կողմից՝ երեք դուռ, եւ արեւմտեան կողմից՝ երեք դուռ:
13 Արեւելեան կողմէն երեք դուռ ու հիւսիսային կողմէն երեք դուռ եւ հարաւային կողմէն երեք դուռ ու արեւմտեան կողմէն երեք դուռ։
Յարեւելից կողմանէ դրունք երեք, եւ ի հիւսիսոյ կողմանէ դրունք երեք, եւ ի հարաւոյ կողմանէ դրունք երեք, եւ յարեւմտից կողմանէ դրունք երեք:

21:13: Յարեւելից կողմանէ դրունք երե՛ք եւ ՚ի հիւսւիւսոյ կողմանէ դրունք երեք, եւ ՚ի հարաւոյ կողմանէ դրունք երեք, եւ յարեւմտից կողմանէ դրունք երե՛ք:
13 Արեւելեան կողմից՝ երեք դուռ, հիւսիսային կողմից՝ երեք դուռ, հարաւային կողմից՝ երեք դուռ, եւ արեւմտեան կողմից՝ երեք դուռ:
13 Արեւելեան կողմէն երեք դուռ ու հիւսիսային կողմէն երեք դուռ եւ հարաւային կողմէն երեք դուռ ու արեւմտեան կողմէն երեք դուռ։
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21:1313: с востока трое ворот, с севера трое ворот, с юга трое ворот, с запада трое ворот.
21:13  ἀπὸ ἀνατολῆς πυλῶνες τρεῖς, καὶ ἀπὸ βορρᾶ πυλῶνες τρεῖς, καὶ ἀπὸ νότου πυλῶνες τρεῖς, καὶ ἀπὸ δυσμῶν πυλῶνες τρεῖς·
21:13. ἀπὸ ( off ) ἀνατολῆς ( of-a-finishing-up ) πυλῶνες ( gatings ) τρεῖς , ( three ," καὶ ( and ) ἀπὸ ( off ) βορρᾶ ( of-a-north ) πυλῶνες ( gatings ) τρεῖς , ( three ," καὶ ( and ) ἀπὸ ( off ) νότου ( of-a-tropic ) πυλῶνες ( gatings ) τρεῖς , ( three ," καὶ ( and ) ἀπὸ ( off ) δυσμῶν ( of-sinkeeings ) πυλῶνες ( gatings ) τρεῖς : ( three )
21:13. ab oriente portae tres et ab aquilone portae tres et ab austro portae tres et ab occasu portae tresOn the east, three gates: and on the north, three gates: and on the south, three gates: and on the west, three gates.
13. on the east were three gates; and on the north three gates; and on the south three gates; and on the west three gates.
21:13. On the East were three gates, and on the North were three gates, and on the South were three gates, and on the West were three gates.
21:13. On the east three gates; on the north three gates; on the south three gates; and on the west three gates.
On the east three gates; on the north three gates; on the south three gates; and on the west three gates:

13: с востока трое ворот, с севера трое ворот, с юга трое ворот, с запада трое ворот.
21:13  ἀπὸ ἀνατολῆς πυλῶνες τρεῖς, καὶ ἀπὸ βορρᾶ πυλῶνες τρεῖς, καὶ ἀπὸ νότου πυλῶνες τρεῖς, καὶ ἀπὸ δυσμῶν πυλῶνες τρεῖς·
21:13. ab oriente portae tres et ab aquilone portae tres et ab austro portae tres et ab occasu portae tres
On the east, three gates: and on the north, three gates: and on the south, three gates: and on the west, three gates.
21:13. On the East were three gates, and on the North were three gates, and on the South were three gates, and on the West were three gates.
21:13. On the east three gates; on the north three gates; on the south three gates; and on the west three gates.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:13: On the east three gates - The city is here represented as standing to the four cardinal points of heaven, and presenting one side to each of these points.
Albert Barnes: Notes on the Bible - 1834
21:13: On the east three gates ... - The city was square Rev 21:16, and the same number of gates is assigned to each quarter. There does not appear to be any special significancy in this fact, unless it be to denote that there is access to this city from all quarters of the world, and that they who dwell there will have come from each of the great divisions of the earth - that is, from every land,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:13: Eze 48:31-34
John Gill
21:13 On the east three gates,.... On which were written the names of Joseph, Benjamin, and Dan:
on the north three gates; on which were written the names of Reuben, Judah, and Levi:
on the south three gates; on which were written the names of Simeon, Issachar, and Zabulon:
and on the west three gates; on which were written the names of Gad, Asher, and Naphtali; see Ezek 48:31. This denotes the collection of the saints from all parts of the world, who shall come from east, west, north, and south, and sit down in the kingdom of God; and therefore here are gates at every point to enter in at; see Is 43:5.
Robert Jamieson, A. R. Fausset and David Brown
21:13 On the north . . . on the south--A, B, Vulgate, Syriac, and Coptic read, "And on the north and on the south." In Ezekiel, Joseph, Benjamin, Dan (for which Manasseh is substituted in Rev_ 7:6), are on the east (Ezek 48:32); Reuben, Judah, Levi, are on the north (Ezek 48:31); Simeon, Issachar, Zebulun, on the south (Ezek 48:33); Gad, Asher, Naphtali, on the west (Ezek 48:34). In Numbers, Judah, Issachar, Zebulun are on the east (Num 2:3, Num 2:5, Num 2:7). Reuben, Simeon, Gad, on the south (Num 2:10, Num 2:12, Num 2:14). Ephraim, Manasseh, Benjamin, on the west (Num 2:18, Num 2:20, Num 2:22). Dan, Asher, Naphtali, on the north (Num 2:25, Num 2:27, Num 2:29).
21:1421:14: Եւ պարիսպք քաղաքին՝ ունէր հիմունս երկոտասան, եւ ՚ի նոսա երկոտասան անուանք՝ երկոտասան առաքելոց Գառինն[5347]: [5347] Բազումք. Եւ պարիսպ քաղաքին։
14 Եւ քաղաքի պարիսպն ունէր տասներկու հիմքեր. նրանց վրայ՝ Գառան տասներկու առաքեալների տասներկու անունները:
14 Քաղաքին պարիսպը տասներկու հիմեր ունէր։ Անոնց վրայ Գառնուկին տասներկու առաքեալներուն [տասներկու] անունները գրուած էին։
Եւ պարիսպ քաղաքին ունէր հիմունս երկոտասան, եւ ի նոսա երկոտասան անուանք երկոտասան առաքելոց Գառինն:

21:14: Եւ պարիսպք քաղաքին՝ ունէր հիմունս երկոտասան, եւ ՚ի նոսա երկոտասան անուանք՝ երկոտասան առաքելոց Գառինն[5347]:
[5347] Բազումք. Եւ պարիսպ քաղաքին։
14 Եւ քաղաքի պարիսպն ունէր տասներկու հիմքեր. նրանց վրայ՝ Գառան տասներկու առաքեալների տասներկու անունները:
14 Քաղաքին պարիսպը տասներկու հիմեր ունէր։ Անոնց վրայ Գառնուկին տասներկու առաքեալներուն [տասներկու] անունները գրուած էին։
zohrab-1805▾ eastern-1994▾ western am▾
21:1414: Стена города имеет двенадцать оснований, и на них имена двенадцати Апостолов Агнца.
21:14  καὶ τὸ τεῖχος τῆς πόλεως ἔχων θεμελίους δώδεκα, καὶ ἐπ᾽ αὐτῶν δώδεκα ὀνόματα τῶν δώδεκα ἀποστόλων τοῦ ἀρνίου.
21:14. καὶ (and) τὸ (the-one) τεῖχος (a-wall) τῆς (of-the-one) πόλεως (of-a-city) ἔχων (holding) θεμελίους ( to-foundationed-belonged ) δώδεκα, (to-two-ten,"καὶ (and) ἐπ' (upon) αὐτῶν (of-them) δώδεκα (to-two-ten) ὀνόματα (to-names) τῶν (of-the-ones) δώδεκα (of-two-ten) ἀποστόλων (of-setees-off) τοῦ (of-the-one) ἀρνίου. (of-a-Lamblet)
21:14. et murus civitatis habens fundamenta duodecim et in ipsis duodecim nomina duodecim apostolorum agniAnd the wall of the city had twelve foundations: And in them, the twelve names of the twelve apostles of the Lamb,
14. And the wall of the city had twelve foundations, and on them twelve names of the twelve apostles of the Lamb.
21:14. And the wall of the City had twelve foundations. And upon them were the twelve names of the twelve Apostles of the Lamb.
21:14. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.
And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb:

14: Стена города имеет двенадцать оснований, и на них имена двенадцати Апостолов Агнца.
21:14  καὶ τὸ τεῖχος τῆς πόλεως ἔχων θεμελίους δώδεκα, καὶ ἐπ᾽ αὐτῶν δώδεκα ὀνόματα τῶν δώδεκα ἀποστόλων τοῦ ἀρνίου.
21:14. et murus civitatis habens fundamenta duodecim et in ipsis duodecim nomina duodecim apostolorum agni
And the wall of the city had twelve foundations: And in them, the twelve names of the twelve apostles of the Lamb,
21:14. And the wall of the City had twelve foundations. And upon them were the twelve names of the twelve Apostles of the Lamb.
21:14. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:14: The wall - had twelve foundations - Probably twelve stones, one of which served for a foundation or threshold to each gate; and on these were inscribed the names of the twelve apostles, to intimate that it was by the doctrine of the apostles that souls enter into the Church, and thence into the New Jerusalem.
Albert Barnes: Notes on the Bible - 1834
21:14: And the wall of the city had twelve foundations - It is not said whether these foundations were twelve rows of stones placed one above another under the city, and extending round it, or whether they were twelve stones placed at intervals. The former would seem to be the most probable, as the latter would indicate comparative feebleness and liability to fall. Compare the notes on Rev 21:19.
And in them - In the foundation of stones. That is, the names of the apostles were cut or carved in them so as to be conspicuous.
The names of the twelve apostles of the Lamb - Of the Lamb of God; the Messiah. For an illustration of this passage, see the notes on Eph 2:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:14: foundations: Rev 21:19-21; Isa 54:11; Heb 11:10
and in: Rev 18:20; Mat 10:2-4, Mat 16:18; Co1 3:10, Co1 3:11; Gal 2:9; Eph 2:20, Eph 3:5, Eph 4:11; Jde 1:17
Geneva 1599
21:14 And the wall of the city had (12) twelve foundations, and in them the names of the twelve apostles of the Lamb.
(12) That is, foundation stones, according to the number of the gates, as is shown in (Rev_ 21:19).
John Gill
21:14 And the wall of the city had twelve foundations,.... Christ is the one and only foundation of his church and people, of the covenant of grace, and of salvation; and of faith, hope, peace, and joy, and of eternal happiness, and so of this glorious state of the church; he will be the light and temple of it, the glory and safety of it; he will be all in all in it; but because he has been ministerially laid as the foundation, by the twelve apostles, for men to build their present and future happiness upon, therefore the foundations of the wall of salvation are said to be twelve; see Eph 2:20. Moreover, this may denote the firm and immovable state of the church at this time, it being a city which has foundations, or is well founded, Heb 11:10 with which compare Is 14:32. Hence it follows,
and in them the names of the twelve apostles of the Lamb. The Alexandrian copy, Vulgate Latin, Syriac and Arabic versions, read, "the twelve names of the twelve apostles"; the allusion seems to be to the inscribing of the names of builders on stones laid in the foundation, in memory of them; and so these wise master builders will be had in everlasting remembrance.
John Wesley
21:14 And the wall of the city had twelve foundations, and on them the names of the twelve apostles of the Lamb - Figuratively showing that the inhabitants of the city had built only on that faith which the apostles once delivered to the saints.
Robert Jamieson, A. R. Fausset and David Brown
21:14 twelve foundations--Joshua, the type of Jesus, chose twelve men out of the people, to carry twelve stones over the Jordan with them, as Jesus chose twelve apostles to be the twelve foundations of the heavenly city, of which He is Himself the Chief corner-stone. Peter is not the only apostolic rock on whose preaching Christ builds His Church. Christ Himself is the true foundation: the twelve are foundations only in regard to their apostolic testimony concerning Him. Though Paul was an apostle besides the twelve, yet the mystical number is retained, twelve representing the Church, namely thirty the divine number, multiplied by four, the world number.
in them the names, &c.--As architects often have their names inscribed on their great works, so the names of the apostles shall be held in everlasting remembrance. Vulgate reads, "in them." But A, B, Syriac, Coptic, and ANDREAS read, "upon them." These authorities also insert "twelve" before "names."
21:1521:15: Եւ որ խօսէրն ընդ իս՝ ունէր եղէգն ոսկի ՚ի ձեռին իւրում, զի չափեսցէ զքաղաքն՝ եւ զդրունս նորա՝ եւ զպարիսպս նորա:
15 Եւ նա, ով խօսում էր ինձ հետ, իր ձեռքում ունէր ոսկէ եղէգ, որպէսզի չափի քաղաքը եւ նրա դռներն ու նրա պարիսպները:
15 Ինծի հետ խօսողը ձեռքը ոսկիէ եղէգ մը ունէր, որպէս զի անով քաղաքը եւ անոր դռները ու անոր պարիսպները չափէ։
Եւ որ խօսէրն ընդ իս, ունէր եղէգն ոսկի ի ձեռին իւրում զի չափեսցէ զքաղաքն եւ զդրունս նորա եւ զպարիսպս նորա:

21:15: Եւ որ խօսէրն ընդ իս՝ ունէր եղէգն ոսկի ՚ի ձեռին իւրում, զի չափեսցէ զքաղաքն՝ եւ զդրունս նորա՝ եւ զպարիսպս նորա:
15 Եւ նա, ով խօսում էր ինձ հետ, իր ձեռքում ունէր ոսկէ եղէգ, որպէսզի չափի քաղաքը եւ նրա դռներն ու նրա պարիսպները:
15 Ինծի հետ խօսողը ձեռքը ոսկիէ եղէգ մը ունէր, որպէս զի անով քաղաքը եւ անոր դռները ու անոր պարիսպները չափէ։
zohrab-1805▾ eastern-1994▾ western am▾
21:1515: Говоривший со мною имел золотую трость для измерения города и ворот его и стены его.
21:15  καὶ ὁ λαλῶν μετ᾽ ἐμοῦ εἶχεν μέτρον κάλαμον χρυσοῦν, ἵνα μετρήσῃ τὴν πόλιν καὶ τοὺς πυλῶνας αὐτῆς καὶ τὸ τεῖχος αὐτῆς.
21:15. Καὶ (And) ὁ (the-one) λαλῶν (speaking-unto) μετ' (with) ἐμοῦ (of-ME) εἶχεν (it-was-holding) μέτρον ( to-a-measure ) κάλαμον ( to-a-reed ) χρυσοῦν, (to-golden) ἵνα (so) μετρήσῃ (it-might-have-measured-unto) τὴν (to-the-one) πόλιν (to-a-city) καὶ (and) τοὺς (to-the-ones) πυλῶνας (to-gatings) αὐτῆς (of-it) καὶ (and) τὸ (to-the-one) τεῖχος (to-a-wall) αὐτῆς. (of-it)
21:15. et qui loquebatur mecum habebat mensuram harundinem auream ut metiretur civitatem et portas eius et murumAnd he that spoke with me had a measure of a reed of gold, to measure the city and the gates thereof and the wall.
15. And he that spake with me had for a measure a golden reed to measure the city, and the gates thereof, and the wall thereof.
21:15. And he who was speaking with me was holding a golden measuring reed, in order to measure the City, and its gates and wall.
21:15. And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.
And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof:

15: Говоривший со мною имел золотую трость для измерения города и ворот его и стены его.
21:15  καὶ ὁ λαλῶν μετ᾽ ἐμοῦ εἶχεν μέτρον κάλαμον χρυσοῦν, ἵνα μετρήσῃ τὴν πόλιν καὶ τοὺς πυλῶνας αὐτῆς καὶ τὸ τεῖχος αὐτῆς.
21:15. et qui loquebatur mecum habebat mensuram harundinem auream ut metiretur civitatem et portas eius et murum
And he that spoke with me had a measure of a reed of gold, to measure the city and the gates thereof and the wall.
21:15. And he who was speaking with me was holding a golden measuring reed, in order to measure the City, and its gates and wall.
21:15. And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:15: Had a golden reed - Several excellent MSS. add μετρον, a measure; he had a measuring rod made of gold. This account of measuring the city seems to be copied, with variations, from Eze 40:3, etc.
Albert Barnes: Notes on the Bible - 1834
21:15: And he that talked with me - The angel, Rev 21:9.
Had a golden reed to measure the city - See the notes on Rev 11:1. The reed, or measuring rod, here, is of gold, because all about the city is of the most rich and costly materials. The rod is thus suited to the personage who uses it, and to the occasion. Compare a similar description in Eze 40:3-5; Eze 43:16. The object of this measuring is to show that the city has proper architectural proportions.
And the gates thereof, ... - To measure every part of the city, and to ascertain its exact dimensions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:15: a golden: Rev 11:1, Rev 11:2; Exo 40:3-5; Eze 41:1-5; Zac 2:1
Geneva 1599
21:15 (13) And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.
(13) A transition to a more exquisite description of the parts of the Church, by finding out its size, by the angel that measured them.
John Gill
21:15 And he that talked with me,.... One of the seven angels, Rev_ 21:9 for not a man is the measurer of this city, as in Ezek 40:3 nor John, as of the temple, Rev_ 11:1 but an angel, the same that showed to John this great sight:
had a golden reed; not a common measuring reed, or rod, as in Ezek 40:4 but one covered with gold, denoting the present glorious state of the church, being without spot or wrinkle, or any such thing:
to measure the city; the new Jerusalem, its length and breadth; see Zech 2:1 to show how exactly conformable this church state will be to the rule of God's word, even to perfection: and the gates thereof; to signify who had a right to enter into it, and who not:
and the wall thereof; its height, it being exceeding high.
John Wesley
21:15 And he measured the city, twelve thousand furlongs - Not in circumference, but on each of the four sides. Jerusalem was thirtythree furlongs in circumference; Alexandria thirty in length, ten in breadth. Nineveh is reported to have been four hundred furlongs round; Babylon four hundred and eighty. But what inconsiderable villages were all these compared to the new Jerusalem! By this measure is understood the greatness of the city, with the exact order and just proportion of every part of it; to show, figuratively, that this city was prepared for a great number of inhabitants, how small soever the number of real Christians may sometimes appear to be; and that everything relating to the happiness of that state was prepared with the greatest order and exactness.
The city is twelve thousand furlongs high; the wall, an hundred and forty - four reeds. This is exactly the same height, only expressed in a different manner. The twelve thousand furlongs, being spoken absolutely, without any explanation, are common, human furlongs: the hundred forty - four reeds are not of common human length, but of angelic, abundantly larger than human. It is said, the measure of a man that is, of an angel because St. John saw the measuring angel in an human shape. The reed therefore was as great as was the stature of that human form in which the angel appeared. In treating of all these things a deep reverence is necessary; and so is a measure of spiritual wisdom; that we may neither understand them too literally and grossly, nor go too far from the natural force of the words. The gold, the pearls, the precious stones, the walls, foundations, gates, are undoubtedly figurative expressions; seeing the city itself is in glory, and the inhabitants of it have spiritual bodies: yet these spiritual bodies are also real bodies, and the city is an abode distinct from its inhabitants, and proportioned to them who take up a finite and a determinate space. The measures, therefore, above mentioned are real and determinate.
Robert Jamieson, A. R. Fausset and David Brown
21:15 had a golden reed--so Coptic. But A, B, Vulgate, and Syriac read, "had (as) a measure, a golden reed." In Rev_ 11:2 the non-measuring of the outer courts of the temple implied its being given up to secular and heathen desecration. So here, on the contrary, the city being measured implies the entire consecration of every part, all things being brought up to the most exact standard of God's holy requirements, and also God's accurate guardianship henceforth of even the most minute parts of His holy city from all evil.
21:1621:16: Եւ է՛ր քաղաքն քառակուսի. եւ որչափ երկայնութիւն նորա՝ նո՛յն չափ եւ լայնութիւն՝ եւ բարձրութիւն՝ հաւասար. եւ է՛ր չափ երկայնութեան նորա՝ երկոտասան հազար ասպարէզս. եւ լայնութիւն նորա եւ բարձրութիւն միաչա՛փ կիվաւս[5348]: [5348] Ոմանք. Լայնութիւնն եւ բարձրութիւնն... հազար ասպարէզ։
16 Եւ քաղաքը քառակուսի էր. որչափ որ նրա երկարութիւնն էր, նոյնչափ էլ՝ նրա լայնութիւնը. բարձրութիւնն էլ՝ նոյնը: Նրա երկարութեան չափը շուրջ երկու հազար հինգ հարիւր կիլոմետր էր, նրա լայնութիւնն ու բարձրութիւնը՝ միաչափ խորանարդ:
16 Քաղաքը քառակուսի էր։ Անոր երկայնութիւնը լայնութեանը չափ էր եւ քաղաքը նոյն եղէգով տասներկու հազար ասպարէզ չափեց։ Անոր երկայնութիւնը ու լայնութիւնը եւ բարձրութիւնը հաւասար էին։
Եւ էր քաղաքն քառակուսի, եւ որչափ երկայնութիւն նորա` նոյնչափ եւ լայնութիւն, [340]եւ բարձրութիւն հաւասար, եւ էր չափ երկայնութեան նորա երկոտասան հազար ասպարէզս. եւ լայնութիւն նորա եւ բարձրութիւն միաչափ կիվոս:

21:16: Եւ է՛ր քաղաքն քառակուսի. եւ որչափ երկայնութիւն նորա՝ նո՛յն չափ եւ լայնութիւն՝ եւ բարձրութիւն՝ հաւասար. եւ է՛ր չափ երկայնութեան նորա՝ երկոտասան հազար ասպարէզս. եւ լայնութիւն նորա եւ բարձրութիւն միաչա՛փ կիվաւս[5348]:
[5348] Ոմանք. Լայնութիւնն եւ բարձրութիւնն... հազար ասպարէզ։
16 Եւ քաղաքը քառակուսի էր. որչափ որ նրա երկարութիւնն էր, նոյնչափ էլ՝ նրա լայնութիւնը. բարձրութիւնն էլ՝ նոյնը: Նրա երկարութեան չափը շուրջ երկու հազար հինգ հարիւր կիլոմետր էր, նրա լայնութիւնն ու բարձրութիւնը՝ միաչափ խորանարդ:
16 Քաղաքը քառակուսի էր։ Անոր երկայնութիւնը լայնութեանը չափ էր եւ քաղաքը նոյն եղէգով տասներկու հազար ասպարէզ չափեց։ Անոր երկայնութիւնը ու լայնութիւնը եւ բարձրութիւնը հաւասար էին։
zohrab-1805▾ eastern-1994▾ western am▾
21:1616: Город расположен четвероугольником, и длина его такая же, как и широта. И измерил он город тростью на двенадцать тысяч стадий; длина и широта и высота его равны.
21:16  καὶ ἡ πόλις τετράγωνος κεῖται, καὶ τὸ μῆκος αὐτῆς ὅσον [καὶ] τὸ πλάτος. καὶ ἐμέτρησεν τὴν πόλιν τῶ καλάμῳ ἐπὶ σταδίων δώδεκα χιλιάδων· τὸ μῆκος καὶ τὸ πλάτος καὶ τὸ ὕψος αὐτῆς ἴσα ἐστίν.
21:16. καὶ (And) ἡ (the-one) πόλις (a-city) τετράγωνος ( four-angled ) κεῖται , ( it-situateth ,"καὶ (and) τὸ (the-one) μῆκος (a-length) αὐτῆς (of-it) ὅσον (which-a-which) τὸ (the-one) πλάτος. (a-breadth,"καὶ (and) ἐμέτρησεν (it-measured-unto) τὴν (to-the-one) πόλιν (to-a-city) τῷ (unto-the-one) καλάμῳ (unto-a-reed) ἐπὶ (upon) σταδίων (of-stadions) δώδεκα (of-two-ten) χιλιάδων: (of-thousands) τὸ (the-one) μῆκος (a-length) καὶ (and) τὸ (the-one) πλάτος (a-breadth) καὶ (and) τὸ (the-one) ὕψος (an-overance) αὐτῆς (of-it) ἴσα ( samed ) ἐστίν. (it-be)
21:16. et civitas in quadro posita est et longitudo eius tanta est quanta et latitudo et mensus est civitatem de harundine per stadia duodecim milia longitudo et latitudo et altitudo eius aequalia suntAnd the city lieth in a four-square: and the length thereof is as great as the breadth. And he measured the city with the golden reed for twelve thousand furlongs: and the length and the height and the breadth thereof are equal.
16. And the city lieth foursquare, and the length thereof is as great as the breadth: and he measured the city with the reed, twelve thousand furlongs: the length and the breadth and the height thereof are equal.
21:16. And the city is laid out as a square, and so its length is as great as the width. And he measured the city with the golden reed for twelve thousand stadia, and its length and height and breadth were equal.
21:16. And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal.
And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal:

16: Город расположен четвероугольником, и длина его такая же, как и широта. И измерил он город тростью на двенадцать тысяч стадий; длина и широта и высота его равны.
21:16  καὶ ἡ πόλις τετράγωνος κεῖται, καὶ τὸ μῆκος αὐτῆς ὅσον [καὶ] τὸ πλάτος. καὶ ἐμέτρησεν τὴν πόλιν τῶ καλάμῳ ἐπὶ σταδίων δώδεκα χιλιάδων· τὸ μῆκος καὶ τὸ πλάτος καὶ τὸ ὕψος αὐτῆς ἴσα ἐστίν.
21:16. et civitas in quadro posita est et longitudo eius tanta est quanta et latitudo et mensus est civitatem de harundine per stadia duodecim milia longitudo et latitudo et altitudo eius aequalia sunt
And the city lieth in a four-square: and the length thereof is as great as the breadth. And he measured the city with the golden reed for twelve thousand furlongs: and the length and the height and the breadth thereof are equal.
21:16. And the city is laid out as a square, and so its length is as great as the width. And he measured the city with the golden reed for twelve thousand stadia, and its length and height and breadth were equal.
21:16. And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:16: The city lieth foursquare - Each side was equal, consequently the length and breadth were equal; and its height is here said to be equal to its length. It is hard to say how this should be understood. It cannot mean the height of the buildings, nor of the walls, for neither houses nor walls could be twelve thousand furlongs in height; some think this means the distance from the plain country to the place where the city stood. But what need is there of attempting to determine such measures in such a visionary representation? The quadrangular form intimates its perfection and stability, for the square figure was a figure of perfection among the Greeks; αντρ τετραγωνος, the square or cubical man, was, with them, a man of unsullied integrity, perfect in all things.
Albert Barnes: Notes on the Bible - 1834
21:16: And the city lieth four-square - It was an exact square. That is, there was nothing irregular about it; there were no crooked walls; there was no jutting out, and no indentation in the walls, as if the city had been built at different times without a plan, and had been accommodated to circumstances. Most cities have been determined in their outline by the character of the ground - by hills, streams, or ravines; or have grown up by accretions, where one part has been joined to another, so that there is no regularity, and so that the original plan, if there was any, has been lost sight of. The New Jerusalem, on the contrary, had been built according to a plan of the utmost regularity, which had not been modified by the circumstances, or varied as the city grew. The idea here may be, that the church, as it will appear in its state of glory, will be in accordance with an eternal plan, and that the great original design will have been fully carried out.
And the length is as large as the breadth - The height also of the city was the same - so that it was an exact square.
And he measured the city with the reed, twelve thousand furlongs - As eight furlongs make a mile, the extent of the walls, therefore, must have been three hundred and seventy-five miles. Of course, this must preclude all idea of there being such a city literally in Palestine. This is clearly a figurative or symbolical representation; and the idea is, that the city was on the most magnificent scale, and with the largest proportions, and the description here is adopted merely to indicate this vastness, without any idea that it would be understood "literally."
The length, and the breadth, and the height of it are equal - According to this representation, the height of the city, not of the walls (compare Rev 21:17), would be three hundred and seventy-five miles. Of course, this cannot be understood literally, and the very idea of a literal fulfillment of this shows the absurdity of that method of interpretation. The idea intended to be conveyed by this immense height would seem to be that it would contain countless numbers of inhabitants. It is true that such a structure has not existed, and that a city of such a height may seem to be out of all proportion; but we are to remember:
(a) that this is a "symbol"; and,
(b) that, considered as one mass or pile of buildings, it may not seem to be out of proportion. It is no uncommon thing that a house should be as high as it is long or broad.
The idea of vastness and of capacity is the main idea designed to be represented. The image before the mind is, that the numbers of the redeemed will be immense.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:16: four square, The square form of this city probably denotes its stability; while its vast dimensions, being 1, 500 miles on each side, are emblematical of magnificence, and of its capability of containing all the multitude of inhabitants which should ever enter it, however immense or innumerable. Eze 48:17, Eze 48:18, Eze 48:20, Eze 48:35
twelve: Eze 48:8-19
Geneva 1599
21:16 (14) And the city lieth (b) foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal.
(14) The measure and form most equal, in two verses.
(b) A foursquare figure has equal sides, and outright corners, and therefore the Greeks call by this name those things that are steady, and of continuance and perfect.
John Gill
21:16 And the city lieth four square,.... To the four corners of the world, from whence its inhabitants come, and denotes the regularity, uniformity, perfection, and immovableness of it.
And the length is as large as the breadth; this church state will be all of a piece, perfect, entire, and wanting nothing.
And he measured the city with the reed, twelve thousand furlongs; or fifteen hundred miles; a monstrously large city indeed! such an one as never was upon earth; see Ezek 48:35 and which shows, that this is not to be understood literally, but mystically; and intends the capaciousness of it, here being room enough for all the twelve tribes of Israel; that is, for all the elect of God; for as in Christ's Father's house, so in this kingdom state of his, there will be many mansions, or dwelling places, enough for all his people. This city will hold them all. The Jews (h) say of Jerusalem, that in time to come it shall be so enlarged, as to reach to the gates of Damascus, yea, to the throne of glory.
The length, and the breadth, and the height of it are equal. A perfectly uniform state! according to the Ethiopic version, it is in length twelve thousand furlongs, and every measure equal, so that it is so many furlongs in length, breadth, and height.
(h) Shirhashirim Rabba, fol. 24. 1.
Robert Jamieson, A. R. Fausset and David Brown
21:16 twelve thousand furlongs--literally, "to twelve thousand stadii": one thousand furlongs being the space between the several twelve gates. BENGEL makes the length of each side of the city to be twelve thousand stadii. The stupendous height, length, and breadth being exactly alike, imply its faultless symmetry, transcending in glory all our most glowing conceptions.
21:1721:17: Եւ չափեաց զպարիսպն նորա հարիւր եւ քառասուն եւ չորս ասպարէզս. չափ մարդոյ՝ որ է հրեշտակի:
17 Հրեշտակը չափեց նաեւ նրա պարիսպը, որի բարձրութիւնը եօթանասուն մետր էր. հրեշտակի գործածած չափը մարդկանց գործածած չափն էր:
17 Անոր պարիսպը հարիւր քառասունըչորս կանգուն չափեց, մարդու չափով, այսինքն հրեշտակին չափովը։
Եւ չափեաց զպարիսպն նորա հարեւր եւ քառասուն եւ չորս [341]ասպարէզս. չափ մարդոյ որ է հրեշտակի:

21:17: Եւ չափեաց զպարիսպն նորա հարիւր եւ քառասուն եւ չորս ասպարէզս. չափ մարդոյ՝ որ է հրեշտակի:
17 Հրեշտակը չափեց նաեւ նրա պարիսպը, որի բարձրութիւնը եօթանասուն մետր էր. հրեշտակի գործածած չափը մարդկանց գործածած չափն էր:
17 Անոր պարիսպը հարիւր քառասունըչորս կանգուն չափեց, մարդու չափով, այսինքն հրեշտակին չափովը։
zohrab-1805▾ eastern-1994▾ western am▾
21:1717: И стену его измерил во сто сорок четыре локтя, мерою человеческою, какова мера и Ангела.
21:17  καὶ ἐμέτρησεν τὸ τεῖχος αὐτῆς ἑκατὸν τεσσεράκοντα τεσσάρων πηχῶν, μέτρον ἀνθρώπου, ὅ ἐστιν ἀγγέλου.
21:17. καὶ ( And ) ἐμέτρησεν ( it-measured-unto ) τὸ ( to-the-one ) τεῖχος ( to-a-wall ) αὐτῆς (of-it) ἑκατὸν (of-a-hundred) τεσσεράκοντα (of-forty) τεσσάρων ( of-four ) πηχῶν, (of-forearms,"μέτρον (to-a-measure) ἀνθρώπου, (of-a-mankind,"ὅ (which) ἐστιν (it-be) ἀγγέλου. (of-a-messenger)
21:17. et mensus est murus eius centum quadraginta quattuor cubitorum mensura hominis quae est angeliAnd he measured the wall thereof an hundred forty-four cubits, the measure of a man, which is of an angel.
17. And he measured the wall thereof, a hundred and forty and four cubits, the measure of a man, that is, of an angel.
21:17. And he measured its wall as one hundred and forty-four cubits, the measure of a man, which is of an Angel.
21:17. And he measured the wall thereof, an hundred [and] forty [and] four cubits, [according to] the measure of a man, that is, of the angel.
And he measured the wall thereof, an hundred [and] forty [and] four cubits, [according to] the measure of a man, that is, of the angel:

17: И стену его измерил во сто сорок четыре локтя, мерою человеческою, какова мера и Ангела.
21:17  καὶ ἐμέτρησεν τὸ τεῖχος αὐτῆς ἑκατὸν τεσσεράκοντα τεσσάρων πηχῶν, μέτρον ἀνθρώπου, ὅ ἐστιν ἀγγέλου.
21:17. et mensus est murus eius centum quadraginta quattuor cubitorum mensura hominis quae est angeli
And he measured the wall thereof an hundred forty-four cubits, the measure of a man, which is of an angel.
21:17. And he measured its wall as one hundred and forty-four cubits, the measure of a man, which is of an Angel.
21:17. And he measured the wall thereof, an hundred [and] forty [and] four cubits, [according to] the measure of a man, that is, of the angel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:17: The wall - a hundred and forty and four cubits - This is twelve, the number of the apostles, multiplied by itself: for twelve times twelve make one hundred and forty-four.
The measure of a man, that is, of the angel - The cubit, so called from cubitus, the elbow, is the measure from the tip of the elbow to the tip of the middle finger, and is generally reckoned at one foot and a half, or eighteen inches; though it appears, from some measurements at the pyramids of Egypt, that the cubit was, at least in some cases, twenty-one inches.
By the cubit of a man we may here understand the ordinary cubit, and that this was the angel's cubit who appeared in the form of a man. Or suppose we understand the height of the man as being here intended, and that this was the length of the measuring rod. Now allowing this height and rod to be six feet, and that this was intended to have some kind of symbolical reference to the twelve tribes, mentioned Rev 21:12, represented by the twelve gates; and to the twelve apostles, represented by the twelve thresholds or foundations; then twenty-four, the number of the tribes and apostles, multiplied by six, make precisely the number one hundred and forty-four.
Albert Barnes: Notes on the Bible - 1834
21:17: And he measured the wall thereof - In respect to its "height." Of course, its length corresponded with the extent of the city.
An hundred and forty and four cubits - This would be, reckoning the cubit at eighteen inches, two hundred and sixteen feet. This is less than the height of the walls of Babylon, which Herodotus says were three hundred and fifty feet high. See the introduction to chapter 13 of Isaiah. As the walls of a city are designed to protect it from external foes, the height mentioned here gives all proper ideas of security; and we are to conceive of the city itself as towering immensely above the walls. Its glory, therefore, would not be obscured by the wall that was thrown around it for defense.
According to the measure of a man - The measure usually employed by men. This seems to be added in order to pRev_ent any mistake as to the size of the city. It is an "angel" who makes the measurement, and without this explanation it might perhaps be supposed that he used some measure not in common use among people, so that, after all, it would be impossible to form any definite idea of the size of the city.
That is, of the angel - That is, "which is the measure employed by the angel." It was, indeed, an angel who measured the city, but the measure which he employed was that in common use among people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:17: an: Rev 7:4, Rev 14:3
Geneva 1599
21:17 And he measured the wall thereof, an hundred [and] forty [and] four cubits, [according to] the measure of a man, that is, of the (c) angel.
(c) He adds this, because the angel had the shape of a man.
John Gill
21:17 And he measured the wall thereof, an hundred and forty and four cubits,.... The root of which is twelve, for twelve times twelve is a hundred and forty four; which number is mystical and apostolical, and suited to the perfect state of this church: hence twelve gates, and twelve angels at them, and the names of the twelve tribes on them, and twelve foundations of the wall, and twelve thousand furlongs, the measure of the city.
According to the measure of a man, that is, of the angel; who talked with John, and measured the city, gates, and wall, and who appeared in the form of a man; and his reed might be, as some have supposed, the length of a man, six cubits, or six feet, as in Ezek 40:5 and may denote that this business requires the utmost wisdom and understanding of a man, and even of an angel, to look into, and find out; see Rev_ 13:18 and also may signify the angelic state of the saints at this time, when the children of the resurrection will be like the angels of God, for immortality and glory.
Robert Jamieson, A. R. Fausset and David Brown
21:17 hundred . . . forty . . . four cubits--twelve times twelve: the Church-number squared. The wall is far beneath the height of the city.
measure of a man, that is, of the angel--The ordinary measure used by men is the measure here used by the angel, distinct from "the measure of the sanctuary." Men shall then be equal to the angels.
21:1821:18: Եւ էր շինուած պարսպաց քաղաքին յասպի՛ս. եւ քաղաքն էր ոսկի մաքուր՝ նման սուրբ եւ սպիտակ ապակւոյ:
18 Եւ քաղաքի պարիսպների շինուածքը յասպիս քարից էր, իսկ քաղաքը՝ մաքուր ոսկի՝ նման մաքուր ու պայծառ ապակու:
18 Անոր պարիսպին շինուածքը յասպիս քարէ էր ու քաղաքը զուտ ոսկի էր՝ մաքուր ապակիի նման։
Եւ էր շինուած [342]պարսպաց քաղաքին`` յասպիս. եւ քաղաքն էր ոսկի մաքուր` նման սուրբ [343]եւ սպիտակ`` ապակւոյ:

21:18: Եւ էր շինուած պարսպաց քաղաքին յասպի՛ս. եւ քաղաքն էր ոսկի մաքուր՝ նման սուրբ եւ սպիտակ ապակւոյ:
18 Եւ քաղաքի պարիսպների շինուածքը յասպիս քարից էր, իսկ քաղաքը՝ մաքուր ոսկի՝ նման մաքուր ու պայծառ ապակու:
18 Անոր պարիսպին շինուածքը յասպիս քարէ էր ու քաղաքը զուտ ոսկի էր՝ մաքուր ապակիի նման։
zohrab-1805▾ eastern-1994▾ western am▾
21:1818: Стена его построена из ясписа, а город был чистое золото, подобен чистому стеклу.
21:18  καὶ ἡ ἐνδώμησις τοῦ τείχους αὐτῆς ἴασπις, καὶ ἡ πόλις χρυσίον καθαρὸν ὅμοιον ὑάλῳ καθαρῶ.
21:18. καὶ ( And ) ἡ (the-one) ἐνδώμησις (a-building-in) τοῦ ( of-the-one ) τείχους ( of-a-wall ) αὐτῆς (of-it) ἴασπις , ( a-jasper ,"καὶ (and) ἡ (the-one) πόλις (a-city) χρυσίον (a-goldlet) καθαρὸν (cleansed) ὅμοιον (along-belonged) ὑάλῳ (unto-a-glass) καθαρῷ: (unto-cleansed)
21:18. et erat structura muri eius ex lapide iaspide ipsa vero civitas auro mundo simile vitro mundoAnd the building of the wall thereof was of jasper stone: but the city itself pure gold like to clear glass.
18. And the building of the wall thereof was jasper: and the city was pure gold, like unto pure glass.
21:18. And the structure of its wall was of jasper stone. Yet truly, the city itself was of pure gold, similar to pure glass.
21:18. And the building of the wall of it was [of] jasper: and the city [was] pure gold, like unto clear glass.
And the building of the wall of it was [of] jasper: and the city [was] pure gold, like unto clear glass:

18: Стена его построена из ясписа, а город был чистое золото, подобен чистому стеклу.
21:18  καὶ ἡ ἐνδώμησις τοῦ τείχους αὐτῆς ἴασπις, καὶ ἡ πόλις χρυσίον καθαρὸν ὅμοιον ὑάλῳ καθαρῶ.
21:18. et erat structura muri eius ex lapide iaspide ipsa vero civitas auro mundo simile vitro mundo
And the building of the wall thereof was of jasper stone: but the city itself pure gold like to clear glass.
21:18. And the structure of its wall was of jasper stone. Yet truly, the city itself was of pure gold, similar to pure glass.
21:18. And the building of the wall of it was [of] jasper: and the city [was] pure gold, like unto clear glass.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:18: The building of the wall of it was of jasper - The oriental jasper is exceedingly hard, and almost indestructible. Pillars made of this stone have lasted some thousands of years, and appear to have suffered scarcely any thing from the tooth of time.
Pure gold, like unto clear glass - Does not this imply that the walls were made of some beautifully bright yellow stone, very highly polished? This description has been most injudiciously applied to heaven; and in some public discourses, for the comfort and edification of the pious, we hear of heaven with its golden walls, golden pavements, gates of pearl, etc., etc., not considering that nothing of this description was ever intended to be literally understood; and that gold and jewels can have no place in the spiritual and eternal world. But do not such descriptions as these tend to keep up a fondness for gold and ornaments? In symbols they are proper; but construed into realities, they are very improper.
The ancient Jews teach that "when Jerusalem and the temple shall be built, they will be all of precious stones, and pearls, and sapphire, and with every species of jewels." - Sepher Rasiel Haggadol, fol. 24, 1.
The same authors divide paradise into seven parts or houses; the third they describe thus: "The third house is built of gold and pure silver, and all kinds of jewels and pearls. It is very spacious, and in it all kinds of the good things, either in heaven or earth, are to be found. All kinds of precious things, perfumes, and spiritual virtues, are there planted. In the midst of it is the tree of life, the height of which is five hundred years; (i.e., it is equal in height to the journey which a man might perform in five hundred years), and under it dwell Abraham, Isaac, Jacob, the twelve patriarchs, and all that came out of Egypt, and died in the wilderness. Over these Moses and Aaron preside, and teach them the law," etc. - Yalcut Rubeni, fol. 13, 4. In the same tract, fol. 182, 1, we find these words: "Know that we have a tradition, that when the Messiah, with the collected captivity, shall come to the land of Israel, in that day the dead in Israel shall rise again; and in that day the fiery walls of the city of Jerusalem shall descend from heaven, and in that day the temple shall be builded of jewels and pearls."
Albert Barnes: Notes on the Bible - 1834
21:18: And the building of the wall of it - The material of which the wall was composed. This means the wall above the foundation, for that was composed of twelve rows of precious stones, Rev 21:14, Rev 21:19-20. The height of the foundation is not stated, but the entire wall above was composed of jasper.
Was of jasper - See the notes on Rev 4:3. Of course, this cannot be taken literally; and an attempt to explain all this literally would show that that method of interpreting the Apocalypse is impracticable.
And the city was pure gold - The material of which the edifices were composed.
Like unto clear glass - The word rendered "glass" in this place - ὕαλος hualos - occurs in the New Testament only here and in Rev 21:21. It means, properly, "anything transparent like water"; as, for example, any transparent stone or gem, or as rock-salt, crystal, glass (Robinson, Lexicon). Here the meaning is, that the golden city would be so bright and burnished that it would seem to be glass reflecting the sunbeams. Would the appearance of a city, as the sun is setting, when the reflection of its beams from thousands of panes of glass gives it the appearance of burnished gold, represent the idea here? If we were to suppose a city made entirely of glass, and the setting sunbeams falling on it, it might convey the idea represented here. It is certain that, as nothing could be more magnificent, so nothing could more beautifully combine the two ideas referred to here - that of "gold and glass."
Perhaps the reflection of the sunbeams from the "Crystal Palace," erected for the late "industrial exhibition" in London, would convey a better idea of what is intended to be represented here than anything which our world has furnished. The following description from one who was an eyewitness, drawn up by him at the time, and without any reference to this passage, and furnished at my request, will supply a better illustration of the passage before us than any description which I could give: "Seen as the morning vapors rolled around its base - its far-stretching roofs rising one above another, and its great transept, majestically arched, soaring out of the envelope of clouds - its pillars, window-bars, and pinnacles, looked literally like a castle in the air; like some palace, such as one reads of in idle tales of Arabian enchantment, having about it all the ethereal softness of a dream. Looked at from a distance at noon, when the sunbeams came pouring upon the terraced and vaulted roof, it resembles a regal palace of silver, built for some Eastern prince; 'when the sun at eventide sheds on its sides his parting rays, the edifice is transformed into a temple of gold and rubies;' and in the calm hours of night, when the moon walketh in her brightness, the immense surface of glass which the building presents looks like a sea, or like throwing back, in flickering smile, the radiant glances of the queen of heaven."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:18: was of: Rev 21:11, Rev 21:19
like: Rev 21:11, Rev 21:21
Geneva 1599
21:18 (15) And the building of the wall of it was [of] jasper: and the city [was] pure gold, like unto clear glass.
(15) The matter most precious and glittering, which the presence of God makes most glorious.
John Gill
21:18 And the building of the wall of it was of jasper,.... Which is expressive of the impregnableness, duration, brightness, and glory of salvation by Christ, the jasper being a very hard, durable, and bright stone; and salvation can never be made void, and of none effect; it will last for ever, and in this state will come forth as light, and as a lamp that burneth; it is represented by the same precious stone as God and Christ themselves are; see Rev_ 4:2. And the city was pure gold, like unto clear glass; it was made or built of gold; its parts, buildings, houses, and palaces, were all of gold, and that the best; and it was like to transparent glass; that is, either the city, as most copies read, or the gold; for the Alexandrian copy reads, and so the Vulgate Latin version; the gold of which it was is different from common gold; and as this city, the new Jerusalem, designs the saints, the precious sons of Zion, comparable to fine gold, the inhabitants of the new earth; this denotes the solidity, excellency, and preciousness of them, the rich and happy state they will be in, as well as their purity and freedom from all sin and corruption, and the clear knowledge of things they themselves will have, and others will have of them; their hearts and actions will be open to all; nor will this gold have any rust upon it any more, or ever be changed, and become dim.
John Wesley
21:18 And the building of the wall was jasper - That is, the wall was built of jasper. And the city - The houses, was of pure gold.
Robert Jamieson, A. R. Fausset and David Brown
21:18 the building--"the structure" [TREGELLES], Greek, "endomeesis."
gold, like . . . clear glass--Ideal gold, transparent as no gold here is [ALFORD]. Excellencies will be combined in the heavenly city which now seem incompatible.
21:1921:19: Եւ հիմունք քաղաքին յամենայն ականց պատուականաց. հիմն առաջին պարսպին յասպիս, երկրորդն՝ շափիղա, երրորդն՝ պղնձագոյն, չորրորդն՝ զմրուխտ[5349], [5349] Օրինակ մի. Եւ էր հիմունք քա՛՛։
19 Եւ քաղաքի հիմքերը ամէն տեսակ թանկագին քարերից էին: Պարսպի առաջին հիմքը՝ յասպիս, երկրորդը՝ շափիւղայ, երրորդը՝ կարկեհան, չորրորդը զմրուխտ,
19 Քաղաքին պարիսպին հիմերը ամէն տեսակ պատուական քարերով զարդարուած էին։ Առաջին հիմը յասպիս էր, երկրորդը՝ շափիւղայ, երրորդը՝ քաղկեդոն, չորրորդը՝ զմրուխտ,
Եւ հիմունք [344]քաղաքին յամենայն ականց [345]պատուականաց. հիմն առաջին [346]պարսպին` յասպիս, երկրորդն` շափիղայ, երրորդն` պղնձագոյն, չորրորդն` զմրուխտ:

21:19: Եւ հիմունք քաղաքին յամենայն ականց պատուականաց. հիմն առաջին պարսպին յասպիս, երկրորդն՝ շափիղա, երրորդն՝ պղնձագոյն, չորրորդն՝ զմրուխտ[5349],
[5349] Օրինակ մի. Եւ էր հիմունք քա՛՛։
19 Եւ քաղաքի հիմքերը ամէն տեսակ թանկագին քարերից էին: Պարսպի առաջին հիմքը՝ յասպիս, երկրորդը՝ շափիւղայ, երրորդը՝ կարկեհան, չորրորդը զմրուխտ,
19 Քաղաքին պարիսպին հիմերը ամէն տեսակ պատուական քարերով զարդարուած էին։ Առաջին հիմը յասպիս էր, երկրորդը՝ շափիւղայ, երրորդը՝ քաղկեդոն, չորրորդը՝ զմրուխտ,
zohrab-1805▾ eastern-1994▾ western am▾
21:1919: Основания стены города украшены всякими драгоценными камнями: основание первое яспис, второе сапфир, третье халкидон, четвертое смарагд,
21:19  οἱ θεμέλιοι τοῦ τείχους τῆς πόλεως παντὶ λίθῳ τιμίῳ κεκοσμημένοι· ὁ θεμέλιος ὁ πρῶτος ἴασπις, ὁ δεύτερος σάπφιρος, ὁ τρίτος χαλκηδών, ὁ τέταρτος σμάραγδος,
21:19. οἱ ( the-ones ) θεμέλιοι ( foundation-belonged ) τοῦ (of-the-one) τείχους (of-a-wall) τῆς (of-the-one) πόλεως (of-a-city) παντὶ (unto-all) λίθῳ ( unto-stone ) τιμίῳ ( unto-value-belonged ) κεκοσμημένοι : ( having-had-come-to-be-configured-unto ) ὁ (the-one) θεμέλιος (foundationed-belonged) ὁ (the-one) πρῶτος (most-before) ἴασπις, (a-jasper,"ὁ (the-one) δεύτερος (second) σάπφειρος, (a-sapphire,"ὁ (the-one) τρίτος (third) χαλκηδών, (a-copper-seeing,"ὁ (the-one) τέταρτος (fourth) σμάραγδος, (an-emerald,"
21:19. fundamenta muri civitatis omni lapide pretioso ornata fundamentum primum iaspis secundus sapphyrus tertius carcedonius quartus zmaragdusAnd the foundations of the wall of the city were adorned with all manner of precious stones. The first foundation was jasper: the second, sapphire: the third; a chalcedony: the fourth, an emerald:
19. The foundations of the wall of the city were adorned with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, chalcedony; the fourth, emerald;
21:19. And the foundations of the wall of the city were adorned with every kind of precious stone. The first foundation was of jasper, the second was of sapphire, the third was of chalcedony, the fourth was of emerald,
21:19. And the foundations of the wall of the city [were] garnished with all manner of precious stones. The first foundation [was] jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald;
And the foundations of the wall of the city [were] garnished with all manner of precious stones. The first foundation [was] jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald:

19: Основания стены города украшены всякими драгоценными камнями: основание первое яспис, второе сапфир, третье халкидон, четвертое смарагд,
21:19  οἱ θεμέλιοι τοῦ τείχους τῆς πόλεως παντὶ λίθῳ τιμίῳ κεκοσμημένοι· ὁ θεμέλιος ὁ πρῶτος ἴασπις, ὁ δεύτερος σάπφιρος, ὁ τρίτος χαλκηδών, ὁ τέταρτος σμάραγδος,
21:19. fundamenta muri civitatis omni lapide pretioso ornata fundamentum primum iaspis secundus sapphyrus tertius carcedonius quartus zmaragdus
And the foundations of the wall of the city were adorned with all manner of precious stones. The first foundation was jasper: the second, sapphire: the third; a chalcedony: the fourth, an emerald:
21:19. And the foundations of the wall of the city were adorned with every kind of precious stone. The first foundation was of jasper, the second was of sapphire, the third was of chalcedony, the fourth was of emerald,
21:19. And the foundations of the wall of the city [were] garnished with all manner of precious stones. The first foundation [was] jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:19: The foundations of the wall - Does not this mean the foundations or thresholds of the gates? The gates represented the twelve tribes, Rev 21:12; and these foundations or thresholds, the twelve apostles, Rev 21:14. There was no entrance into the city but through those gates, and none through the gates but over these thresholds. The whole of the Mosaic dispensation was the preparation of the Gospel system: without it the Gospel would have no original; without the Gospel, it would have no reference nor proper object. Every part of the Gospel necessarily supposes the law and the prophets. They are the gates, it is the threshold; without the Gospel no person could enter through those gates. The doctrine of Christ crucified, preached by the apostles, gives a solid foundation to stand on; and we have an entrance into the holiest by the blood of Jesus, Heb 10:19, etc. And in reference to this we are said to be built on the Foundation of the Apostles and prophets, Jesus Christ himself being the chief corner stone, Eph 2:20.
The first foundation was jasper - A stone very hard, some species of which are of a sea-green color; but it is generally a bright reddish brown.
The second, sapphire - This is a stone of a fine blue color, next in hardness to the diamond.
The third, a chalcedony - A genus of the semipellucid gems, of which there are four species: -
1. A bluish white; this is the most common sort.
2. The dull milky veined; this is of little worth.
3. The brownish black; the least beautiful of all.
4. The yellow and red; the most beautiful, as it is the most valuable of all. Hitherto this has been found only in the East Indies.
The fourth, an emerald - This is of a bright green color without any mixture, and is one of the most beautiful of all the gems, The true oriental emerald as very scarce, and said to be found only in the kingdom of Cambay.
Albert Barnes: Notes on the Bible - 1834
21:19: And the foundations of the wall of the city - notes on Rev 21:14.
Were garnished - Were adorned, or decorated. That is, the foundations were composed of precious stones, giving them this highly ornamented and brilliant appearance.
The first foundation - The first "row, layer, or course." notes on Rev 21:14.
Was jasper - See the notes on Rev 4:3.
The second, sapphire - This stone is not elsewhere mentioned in the New Testament. It is a precious stone, next in hardness to the diamond, usually of an azure or sky-blue color, but of various shades.
The third, a chalcedony - This word occurs nowhere else in the New Testament. The stone referred to is an uncrystallized translucent variety of quartz, having a whitish color, and of a luster nearly like wax. It is found covering the sides of cavities, and is a deposit from filtrated silicious waters. When it is arranged in "stripes," it constitutes "agate"; and if the stripes are horizontal, it is the "onyx." The modern "carnelian" is a variety of this. The carnelian is of a deep flesh red, or reddishwhite color. The name chalcedony is from "Chalcedon," a town in Asia Minor, opposite to Byzantium, or Constantinople, where this stone was probably first known (Webster's Dictionary).
The fourth, an emerald - See the notes on Rev 4:3. The emerald is green.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:19: the foundations: Job 28:16-19; Pro 3:15; Isa 54:11, Isa 54:12
sapphire: Exo 28:17-21, Exo 29:10-14
John Gill
21:19 And the foundations of the wall of the city,.... Which were twelve; see Rev_ 21:14 were garnished with all manner of precious stones: see Is 54:11 not that there were all manner of precious stones in every foundation, but in them all there were, and each foundation had its stone peculiar to it, as follows; and which are not applicable to the persons of the apostles, who were not the foundations, but on them their names only were written: and besides, the order of them, as given in the Evangelists and Acts of the Apostles, is not certain, and always the same, to which these several stories may be adjusted; though they are doubtless comparable to them for their preciousness in the sight of God, and Christ, and all the saints; and for the brightness and purity of their doctrine and lives; and for their zeal in the cause of Christ; and for their solidity, and invincible courage and constancy: much less are these precious stones applicable to a set of ministers in the latter day, who are to be useful in the conversion of the Jews in the several parts of the world, where these stones are found, as Brightman thinks, but to Jesus Christ, the one and only foundation: and without entering into the particular virtues and excellencies of these stones, in general, they set forth the worth and preciousness of Christ, who is the pearl of great price; the pleasure and delight had in viewing his excellencies and perfections; his brightness, purity, and glory, and his firmness and durableness, as a foundation. There may be some allusion to the twelve stones in the breastplate of the high priest, on which the names of the tribes of Israel were written (i).
The first foundation was jasper; it was laid with a jasper stone, of which see Rev_ 4:3. On this stone, in the breastplate, Benjamin's name was written.
The second, sapphire; its colour is azure, or sky blue; it is transparent, and exceeding hard. Schroder says there are very good ones found in the borders of Bohemia and Silesia; but those which are brought from Pegu are most valuable: on this stone Issachar's name was engraven.
The third, a chalcedony; it is of a misty grey colour, clouded with blue, yellow, or purple; the best is that which has a pale cast of blue; it is very much like the common agate; and the Hebrew word "cadcod", is rendered agate in Is 54:12 though it is thought to answer to the carbuncle in the breastplate, on which was written the name of Levi. And Pliny (k) speaks of carbuncles, called "charcedonies", which R. Leo Mutinensis says (l) had their name in memory of the city of Carthagena. There is a precious stone mentioned in the Targum of Jonathan, called "cadcodin", which answers to the diamond in the breastplate, on which Zabulon's name was written; and in the Jerusalem Targum it is called "cadcedana", and answers to the emerald, which had Judah's name on it, and seems to be put for "chalcodin" and "chalcedana", which agrees with the name of this stone.
The fourth, an emerald; of which see Rev_ 4:3. The best of this sort are the eastern ones. Schroder says (m) they are found in Cyprus, Britain, and other places, but not so good as the rest. On this stone Judah's name was written.
(i) Vid. Targum Jon. & Jerus. in Exod. xxviii. 17. Targum in Cant. v. 14. Shemot Rabba, sect. 38. fol. 138. 2. Bemidbar Rabba, sect. 2. fol. 178. 3. (k) Nat. Hist. l. 37. c. 7. (l) Shilte Hagibborim, fol. 45. 4. (m) Pharmacopoeia, l. 3. c. 5. p. 18.
John Wesley
21:19 And the foundations were adorned with precious stones - That is, beautifully made of them. The precious stones on the high priest's breastplate of judgment were a proper emblem to express the happiness of God's church in his presence with them, and in the blessing of his protection. The like ornaments on the foundations of the walls of this city may express the perfect glory and happiness of all the inhabitants of it from the most glorious presence and protection of God. Each precious stone was not the ornament of the foundation, but the foundation itself. The colours of these are remarkably mixed. A jasper is of the colour of white marble, with a light shade of green and of red; a sapphire is of a sky - blue, speckled with gold; a chalcedony, or carbuncle, of the colour of red - hot iron; an emerald, of a grass green.
Robert Jamieson, A. R. Fausset and David Brown
21:19 And--so Syriac, Coptic, and ANDREAS. But A, B, and Vulgate omit. Compare Rev_ 21:14 with this verse; also Is 54:11.
all manner of precious stones--Contrast Rev_ 18:12 as to the harlot, Babylon. These precious stones constituted the "foundations."
chalcedony--agate from Chalcedon: semi-opaque, sky-blue, with stripes of other colors [ALFORD].
21:2021:20: հինգերորդն՝ եղնգնաքա՛ր, վեցերորդն՝ սարդիոն, եւթներորդն՝ ոսկեքա՛ր, ութերորդն՝ բիւրեղ, իններորդն՝ տպազիո՛ն, տասներորդն՝ քրիսոպրասաւս, մետասանն՝ յակինթ, երկոտասանն՝ ամեթովս[5350]: [5350] Ոմանք. Եղենգնաքար... բիւրեղ։ ՚Ի լուս՛՛. Քրիւսոպրասաւս. համաձայն ոմանց. այլ ամենայն գրչագիրք ունին համեմատ մերումս։ Ոսկան. Քրիսօպրա. մետասաներորդն յակինդ երկոտասաներորդն ամեթօս։
20 հինգերորդը՝ եղնգաքար, վեցերորդը՝ սարդիոն, եօթներորդը՝ ոսկեքար, ութերորդը՝ բիւրեղ, իններորդը՝ տպազիոն, տասներորդը՝ քրիւսոպրասոս, տասնմէկերորդը՝ յակինթ, տասներկուերորդը՝ մեղեսիկ:
20 Հինգերորդը՝ եղնգնաքար, վեցերորդը՝ սարդիոն, եօթներորդը՝ ոսկեքար, ութերորդը՝ բիւրեղ, իններորդը՝ տպազիոն, տասներորդը՝ քրիսոպրասոս, տասնըմէկերորդը՝ յակինթ, տասներկրորդը՝ ամեթովս։
հինգերորդն` եղնգնաքար, վեցերորդն` սարդիոն, եւթներորդն` ոսկեքար, ութերորդն` բիւրեղ, իններորդն` տպազիոն, տասներորդն` քրիւսոպրասոս, մետասանն` յակինթ, երկոտասանն` ամեթովս:

21:20: հինգերորդն՝ եղնգնաքա՛ր, վեցերորդն՝ սարդիոն, եւթներորդն՝ ոսկեքա՛ր, ութերորդն՝ բիւրեղ, իններորդն՝ տպազիո՛ն, տասներորդն՝ քրիսոպրասաւս, մետասանն՝ յակինթ, երկոտասանն՝ ամեթովս[5350]:
[5350] Ոմանք. Եղենգնաքար... բիւրեղ։ ՚Ի լուս՛՛. Քրիւսոպրասաւս. համաձայն ոմանց. այլ ամենայն գրչագիրք ունին համեմատ մերումս։ Ոսկան. Քրիսօպրա. մետասաներորդն յակինդ երկոտասաներորդն ամեթօս։
20 հինգերորդը՝ եղնգաքար, վեցերորդը՝ սարդիոն, եօթներորդը՝ ոսկեքար, ութերորդը՝ բիւրեղ, իններորդը՝ տպազիոն, տասներորդը՝ քրիւսոպրասոս, տասնմէկերորդը՝ յակինթ, տասներկուերորդը՝ մեղեսիկ:
20 Հինգերորդը՝ եղնգնաքար, վեցերորդը՝ սարդիոն, եօթներորդը՝ ոսկեքար, ութերորդը՝ բիւրեղ, իններորդը՝ տպազիոն, տասներորդը՝ քրիսոպրասոս, տասնըմէկերորդը՝ յակինթ, տասներկրորդը՝ ամեթովս։
zohrab-1805▾ eastern-1994▾ western am▾
21:2020: пятое сардоникс, шестое сердолик, седьмое хризолит, восьмое вирилл, девятое топаз, десятое хризопрас, одиннадцатое гиацинт, двенадцатое аметист.
21:20  ὁ πέμπτος σαρδόνυξ, ὁ ἕκτος σάρδιον, ὁ ἕβδομος χρυσόλιθος, ὁ ὄγδοος βήρυλλος, ὁ ἔνατος τοπάζιον, ὁ δέκατος χρυσόπρασος, ὁ ἑνδέκατος ὑάκινθος, ὁ δωδέκατος ἀμέθυστος.
21:20. ὁ (the-one) πέμπτος (fifth) σαρδόνυξ, (a-sardonux,"ὁ (the-one) ἕκτος (sixth) σάρδιον, (sard-belonged,"ὁ (the-one) ἕβδομος (seventh) χρυσόλιθος, (a-gold-stone,"ὁ (the-one) ὄγδοος (eighth) βήρυλλος, (a-beryl,"ὁ (the-one) ἔνατος (ninth) τοπάζιον, (topaz-belonged,"ὁ (the-one) δέκατος (tenth) χρυσόπρασος, (a-gold-leek,"ὁ (the-one) ἑνδέκατος (one-tenth) ὑάκινθος, (a-hyacinth,"ὁ (the-one) δωδέκατος (two-tenth) ἀμέθυστος: (un-intoxicated)
21:20. quintus sardonix sextus sardinus septimus chrysolitus octavus berillus nonus topazius decimus chrysoprassus undecimus hyacinthus duodecimus amethistusThe fifth, sardonyx: the sixth, sardius: the seventh, chrysolite: the eighth, beryl: the ninth, a topaz: the tenth, a chrysoprasus: the eleventh, a jacinth: the twelfth, an amethyst.
20. the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, topaz; the tenth, chrysoprase; the eleventh, jacinth; the twelfth, amethyst.
21:20. the fifth was of sardonyx, the sixth was of sardius, the seventh was of chrysolite, the eighth was of beryl, the ninth was of topaz, the tenth was of chrysoprasus, the eleventh was of jacinth, the twelfth was of amethyst.
21:20. The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst.
The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst:

20: пятое сардоникс, шестое сердолик, седьмое хризолит, восьмое вирилл, девятое топаз, десятое хризопрас, одиннадцатое гиацинт, двенадцатое аметист.
21:20  ὁ πέμπτος σαρδόνυξ, ὁ ἕκτος σάρδιον, ὁ ἕβδομος χρυσόλιθος, ὁ ὄγδοος βήρυλλος, ὁ ἔνατος τοπάζιον, ὁ δέκατος χρυσόπρασος, ὁ ἑνδέκατος ὑάκινθος, ὁ δωδέκατος ἀμέθυστος.
21:20. quintus sardonix sextus sardinus septimus chrysolitus octavus berillus nonus topazius decimus chrysoprassus undecimus hyacinthus duodecimus amethistus
The fifth, sardonyx: the sixth, sardius: the seventh, chrysolite: the eighth, beryl: the ninth, a topaz: the tenth, a chrysoprasus: the eleventh, a jacinth: the twelfth, an amethyst.
21:20. the fifth was of sardonyx, the sixth was of sardius, the seventh was of chrysolite, the eighth was of beryl, the ninth was of topaz, the tenth was of chrysoprasus, the eleventh was of jacinth, the twelfth was of amethyst.
21:20. The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:20: The fifth, sardonyx - The onyx is an accidental variety of the agate kind; it is of a dark horny color, in which is a plate of a bluish white, and sometimes of red. When on one or both sides of the white there happens to lie also a plate of a reddish color, the jewelers call the stone a sardonyx.
The sixth, sardius - The sardius, sardel, or sardine stone, is a precious stone of a blood-red color.
The seventh, chrysolite - The gold stone. It is of a dusky green with a cast of yellow. It is a species of the topaz.
The eighth, beryl - This is a pellucid gem of a bluish green color.
The ninth, a topaz - A pale dead green, with a mixture of yellow. It is considered by the mineralogists as a variety of the sapphire.
The tenth, a chrysoprasus - A variety of the chrysolite, called by some the yellowish green and cloudy topaz. It differs from the chrysolite only in having a bluish hue.
The eleventh, a jacinth - A precious stone of a dead red color, with a mixture of yellow. It is the same as the hyacenet or cinnamon stone.
The twelfth, an amethyst - A gem generally of a purple or violet color, composed of a strong blue and deep red.
These stones are nearly the same with those on the breastplate of the high priest, Exo 28:17, etc., and probably were intended to express the meaning of the Hebrew words there used. See the notes on Exo 28:17, etc. where these gems are particularly explained.
Albert Barnes: Notes on the Bible - 1834
21:20: The fifth, sardonyx - This word does not occur elsewhere in the New Testament. The "name" is derived from "Sardis," a city in Asia Minor (notes on Rev 3:1), and ὄνυξ onux, a nail - so named, according to Pliny, from the resemblance of its color to the flesh and the nail. It is a silicious stone or gem, nearly allied to the onyx. The color is a reddish yellow, nearly orange (Webster, Dictionary).
The sixth, sardius - This word does not elsewhere occur in the New Testament. It is also derived from "Sardis," and the name was probably given to the gem because it was found there. It is a stone of a blood-red or flesh color, and is commonly known as a "carnelian." It is the same as the sardine stone mentioned in Rev 4:3. See the notes on that place.
The seventh, chrysolite - This word does not elsewhere occur in the New Testament. It is derived from χρυσὸς chrusos, "gold," and λίθος lithos, "stone," and means "golden stone," and was applied by the ancients to all gems of a golden or yellow color, probably designating particularly the topaz of the moderns (Robinson, Lexicon). But in Webster's Dictionary it is said that its pRev_alent color is green. It is sometimes transparent. This is the "modern" chrysolite. The ancients undoubtedly understood by the name a "yellow" gem.
The eighth, beryl - This word occurs nowhere else in the New Testament. The beryl is a mineral of great hardness, and is of a green or bluish-green color. It is identical with the emerald, except in the color, the emerald having a purer and richer green color, proceeding from a trace of oxide of chrome. Prisms of beryl are sometimes found nearly two feet in diameter in the state of New Hampshire (Webster).
The ninth, a topaz - This word does not elsewhere occur in the New Testament. The topaz is a well-known mineral, said to be so called from "Topazos," a small island in the Arabian Gulf. It is generally of a yellowish color, and pellucid, but it is also found of greenish, bluish, or brownish shades.
The tenth, a chrysoprasus - This word χρυσόπρασος chrusoprasos does not occur elsewhere in the New Testament. It is derived from χρυσὸς chrusos, "gold," and πράσον prason, "a leek," and denotes a precious stone of greenish golden color, like a leek; that is, "apple-green passing into a grass-green" (Robinson, Lexicon). "It is a variety of quartz. It is commonly apple-green, and often extremely beautiful. It is translucent, or sometimes semi-transparent; its hardness little inferior to flint" (Webster, Dictionary).
The eleventh, a jacinth - The word does not occur elsewhere in the New Testament. It is the same word as "hyacinth" - ὑάκινθος huakinthos - and denotes properly the well-known flower of that name, usually of a deep purple or reddish blue. Here it denotes a gem of this color. It is a red variety of "zircon." See Webster's Dictionary under the word "hyacinth."
The twelfth, an amethyst - This word, also, is found only in this place in the New Testament. It denotes a gem of a deep purple or violet color. The word is derived from α a, the alpha privative ("not"), and μεθύω methuō, to be intoxicated, because this gem was supposed to be an antidote against drunkenness. It is a species of quartz, and is used in jewelry.
John Gill
21:20 The fifth, sardonyx,.... Which is partly of the sardian, and partly of the onyx stone, which resembles a man's nail, from whence it has its name; it is reddish, bordering on white; it may be thought to answer to the onyx in the breastplate, on which was written the name of Joseph.
The sixth, sardius; the same with the sardine stone, Rev_ 4:3 of a blood colour, and what is commonly called a cornelian: it is found in Sardinia, from whence it has its name, and in Bohemia and Silesia, though those of Babylon are the best. This was Reuben's stone.
The seventh, chrysolite; a stone of a dusky green colour, with a cast of yellow; by its name it should have the colour of gold. Schroder says it is found in Bohemia, and that it is the same the moderns call the topaz. Some think it answers to "tarshish" in the breastplate, rendered "beryl", on which was the name of Asher.
The eighth, beryl; a stone of a pale green colour, thought to be the diamond of the ancients: it may answer to the "ligure" in the breastplate, which the Targum on Song 5:14 calls "birla", and had the name of Dan on it.
The ninth, a topaz; a stone very hard and transparent, of a beautiful yellow, or gold colour: the topaz of Ethiopia was counted the best, Job 28:19. Some say it is so called from the island "Topazus"; on this stone Simeon's name was engraven.
The tenth, a chrysoprasus; a stone of a green colour, inclining to that of gold, from whence it has its name; for this is the agate in the breastplate, which was Napthali's stone.
The eleventh, a jacinth; or "hyacinth": a stone of a purple, or violet colour, from whence it has its name; though what the moderns so call is of a deep reddish yellow, pretty near a flame colour. Zabulon's stone was the diamond.
The twelfth, an amethyst; a stone of a violet colour, bordering on purple: it has been thought a preservative from drunkenness, from whence it seems to have its name. On this stone was written the name of Gad. Agreeably to this account of John's, the Jews speak (n) of the tabernacle above being built on twelve precious stones; and sometimes they say (o), that the holy blessed God will found Jerusalem with ten kind of precious stones, and which they mention, and several of which are the same with these.
(n) Zohar in Gen. fol. 17. 2. & in Exod. fol. 65. 4. (o) Abkath Rocel, p. 150. Vid. Zohar in Exod. fol. 96. 3.
John Wesley
21:20 A sardonyx is red streaked with white; a sardius, of a deep red; a chrysolite, of a deep yellow; a beryl, sea - green; a topaz, pale yellow; a chrysoprase is greenish and transparent, with gold specks; a jacinth, of a red purple; an amethyst, violet purple.
Robert Jamieson, A. R. Fausset and David Brown
21:20 sardonyx--a gem having the redness of the cornelian, and the whiteness of the onyx.
sardius--(See on Rev_ 4:3).
chrysolite--described by PLINY as transparent and of a golden brightness, like our topaz: different from our pale green crystallized chrysolite.
beryl--of a sea-green color.
topaz--PLINY [37.32], makes it green and transparent, like our chrysolite.
chrysoprasus--somewhat pale, and having the purple color of the amethyst [PLINY, 37, 20, 21].
jacinth--The flashing violet brightness in the amethyst is diluted in the jacinth [PLINY, 37.41].
21:2121:21: Եւ էին երկոտասան դրունք յերկոտասա՛ն մարգարտաց՝ միաձեւ՛. եւ իւրաքանչիւրոցն դրունքն էին մի մի դուռն ՚ի միոյ միոյ մարգարտէ. եւ ընդարձակութիւն քաղաքին ոսկի մաքուր՝ որպէս զապակի՛ պայծառ[5351]: [5351] Ոմանք. ՚Ի միոյ միոյ մարգարտոյ։
21 Եւ կային տասներկու դռներ՝ տասներկու միաձեւ մարգարիտներից. ամէն մի դուռ մէկ մարգարտից էր: Եւ քաղաքի տարածքը մաքուր ոսկի էր՝ նման պայծառ ապակու:
21 Եւ տասներկու դռները տասներկու մարգարիտ էին, ամէն մէկ դուռը մէյ մէկ ամբողջ մարգարիտ էր ու քաղաքին հրապարակը մաքուր ոսկի էր թափանցիկ ապակիի նման։
Եւ էին երկոտասան դրունք յերկոտասան մարգարտաց` [347]միաձեւ. եւ իւրաքանչիւրոցն դրունքն էին մի մի դուռն` ի միոյ միոյ մարգարտէ. եւ [348]ընդարձակութիւն քաղաքին ոսկի մաքուր որպէս զապակի պայծառ:

21:21: Եւ էին երկոտասան դրունք յերկոտասա՛ն մարգարտաց՝ միաձեւ՛. եւ իւրաքանչիւրոցն դրունքն էին մի մի դուռն ՚ի միոյ միոյ մարգարտէ. եւ ընդարձակութիւն քաղաքին ոսկի մաքուր՝ որպէս զապակի՛ պայծառ[5351]:
[5351] Ոմանք. ՚Ի միոյ միոյ մարգարտոյ։
21 Եւ կային տասներկու դռներ՝ տասներկու միաձեւ մարգարիտներից. ամէն մի դուռ մէկ մարգարտից էր: Եւ քաղաքի տարածքը մաքուր ոսկի էր՝ նման պայծառ ապակու:
21 Եւ տասներկու դռները տասներկու մարգարիտ էին, ամէն մէկ դուռը մէյ մէկ ամբողջ մարգարիտ էր ու քաղաքին հրապարակը մաքուր ոսկի էր թափանցիկ ապակիի նման։
zohrab-1805▾ eastern-1994▾ western am▾
21:2121: А двенадцать ворот--двенадцать жемчужин: каждые ворота были из одной жемчужины. Улица города--чистое золото, как прозрачное стекло.
21:21  καὶ οἱ δώδεκα πυλῶνες δώδεκα μαργαρῖται, ἀνὰ εἷς ἕκαστος τῶν πυλώνων ἦν ἐξ ἑνὸς μαργαρίτου. καὶ ἡ πλατεῖα τῆς πόλεως χρυσίον καθαρὸν ὡς ὕαλος διαυγής.
21:21. καὶ (and) οἱ (the-ones) δώδεκα (two-ten) πυλῶνες (gatings) δώδεκα (two-ten) μαργαρῖται, (oyster-belongnesses,"ἀνὰ (up) εἷς (one) ἕκαστος (each) τῶν (of-the-ones) πυλώνων (of-gatings) ἦν (it-was) ἐξ (out) ἑνὸς (of-one) μαργαρίτου: (of-an-oyster-belongness) καὶ (and) ἡ (the-one) πλατεῖα (broad) τῆς (of-the-one) πόλεως (of-a-city) χρυσίον (a-goldlet) καθαρὸν (cleansed) ὡς (as) ὕαλος (a-glass) διαυγής. (rayed-through)
21:21. et duodecim portae duodecim margaritae sunt per singulas et singulae portae erant ex singulis margaritis et platea civitatis aurum mundum tamquam vitrum perlucidumAnd the twelve gates are twelve pearls, one to each: and every several gate was of one several pearl. And the street of the city was pure gold, as it were, transparent glass.
21. And the twelve gates were twelve pearls; each one of the several gates was of one pearl: and the street of the city was pure gold, as it were transparent glass.
21:21. And the twelve gates are twelve pearls, one for each, so that each gate was made from a single pearl. And the main street of the city was of pure gold, similar to transparent glass.
21:21. And the twelve gates [were] twelve pearls; every several gate was of one pearl: and the street of the city [was] pure gold, as it were transparent glass.
And the twelve gates [were] twelve pearls; every several gate was of one pearl: and the street of the city [was] pure gold, as it were transparent glass:

21: А двенадцать ворот--двенадцать жемчужин: каждые ворота были из одной жемчужины. Улица города--чистое золото, как прозрачное стекло.
21:21  καὶ οἱ δώδεκα πυλῶνες δώδεκα μαργαρῖται, ἀνὰ εἷς ἕκαστος τῶν πυλώνων ἦν ἐξ ἑνὸς μαργαρίτου. καὶ ἡ πλατεῖα τῆς πόλεως χρυσίον καθαρὸν ὡς ὕαλος διαυγής.
21:21. et duodecim portae duodecim margaritae sunt per singulas et singulae portae erant ex singulis margaritis et platea civitatis aurum mundum tamquam vitrum perlucidum
And the twelve gates are twelve pearls, one to each: and every several gate was of one several pearl. And the street of the city was pure gold, as it were, transparent glass.
21:21. And the twelve gates are twelve pearls, one for each, so that each gate was made from a single pearl. And the main street of the city was of pure gold, similar to transparent glass.
21:21. And the twelve gates [were] twelve pearls; every several gate was of one pearl: and the street of the city [was] pure gold, as it were transparent glass.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:21: The twelve gates were twelve pearls - This must be merely figurative, for it is out of all the order of nature to produce a pearl large enough to make a gate to such an immense city. But St. John may refer to some relations of this nature among his countrymen, who talk much of most prodigious pearls. I shall give an example: "When Rabbi Juchanan (John) once taught that God would provide jewels and pearls, thirty cubits every way, ten of which should exceed in height twenty cubits, and would place them in the gates of Jerusalem, according to what is said Isa 54:12, I will make thy windows of agates, and thy gates of carbuncles, one of his disciples ridiculed him, saying, Where can such be found, since at present there is none so large as a pigeon's egg? Afterwards, being at sea in a ship, he saw the ministering angels cutting gems and pearls; and he asked them for what purpose they were preparing those. They answered, to place them in the gates of Jerusalem. On his return he found Rabbi Juchanan teaching as usual; to whom he said, Explain, master, what I have seen. He answered, Thou knave, unless thou hadst seen, thou wouldst not have believed; wilt thou not receive the saying of the wise men? At that moment he fixed his eyes upon him, and he was reduced into a heap of bones." - Bava bathra, fol. 77, 1, and Sanhedrim, fol. 100, 1, page 393. Edit. Cocceii. See Schoettgen.
Albert Barnes: Notes on the Bible - 1834
21:21: And the twelve gates - Rev 21:12.
Were twelve pearls - See the Rev 17:4 note; Mat 13:46 note.
Every several gate was of one pearl - Each gate. Of course, this is not to be understood literally. The idea is that of ornament and beauty, and nothing could give a more striking view of the magnificence of the future abode of the saints.
And the street of the city was pure gold - Was paved with gold; that is, all the vacant space that was not occupied with buildings was of pure gold. See the notes on Rev 21:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:21: the twelve: Rev 21:12, Rev 17:4; Mat 13:45, Mat 13:46
every several: This may denote, that every thing will be superlatively glorious, beyond all comparison with anything ever seen on earth.
pure: Rev 21:18, Rev 17:4, Rev 18:16, Rev 22:2; Kg1 6:20; Isa 60:17, Isa 60:18
as it: Rev 21:11, Rev 21:18
Geneva 1599
21:21 And the twelve gates [were] twelve pearls; every several gate was of one pearl: and the (d) street of the city [was] pure gold, as it were transparent glass.
(d) By street, he means the broadest place of the city.
John Gill
21:21 And the twelve gates were twelve pearls,.... Denoting the purity and preciousness of Christ, by whom the saints enter, and of the saints who enter in thereat, as well as of the place into which they enter.
Every several gate was of one pearl; the pearl of great price, the Lord Jesus Christ, who is the only gate, door, and way into this happy state: this shows that this account cannot be taken literally, but mystically, for no such pearl was ever known, large enough to make a gate of.
"A pearl is a hard, white, shining body, usually roundish, found in a shell fish resembling an oyster, but is three or four times the size of the common oyster; and which ordinarily yields ten or twelve pearls, and sometimes more. Those of the largest size that have been known are that of Cleopatra, valued by Pliny at centies H S, or at 80,000 pound sterling; and that brought in 1574 to Philip the Second, of the size of a pigeon's egg, worth 14,400 ducats; and that of the Emperor Rudolph, mentioned by Boetius, called "la peregrina", or the incomparable, of the size of a muscade pear, and weighing 30 carats; and that mentioned by Tavernier, in the hands of the emperor of Persia in 1633, bought of an Arab for 32,000 tomans, which, at three pounds nine shillings the toman, amounts to 110,400 pounds sterling (p).''
But what is one of these pearls to make a gate of, for a wall which was an hundred and forty four cubits high? Rev_ 21:17. The Jews say (q), that the holy blessed God will bring precious stones and "pearls" of thirty cubits by thirty, &c. and place them "in the gates of Jerusalem", as it is said, Is 54:12 which must be understood also not in a literal but mystical sense: and L'Empereur (r) makes mention of an ancient commentary on Ps 87:1 which says, that the holy blessed God will make a gate at the east (of the temple), and in it two doors, each of one pearl. So R. Joshua ben Levi says (s), that there are in paradise two gates of agates or diamonds; some render the word rubies.
And the street of the city was pure gold, as it were transparent glass; denoting the preciousness and delightfulness of the saints' conversation one with another; and the purity and cleanness of it, there being no mire and filth of sin in these streets; and the sincerity and openness of it, each one walking in his uprightness; which will be seen and known of all, as clearly as anything can be beheld in a transparent glass. So the Jews say (t) of paradise, that the ground is paved with precious stones, the lustre of which may be compared to the light of burning torches.
(p) Chambers's Cyclopedia in the word "Pearl". (q) T. Bab. Sanhedrin, fol. 100. 1. & Bava Bathra, fol. 75. 1. & Yalkut, par. 2. fol. 54. 1. (r) Misn. Middot, c. 4. sect. 2. Vid. Yalkut Simconi, par. 2. fol. 54. 1. (s) Yalkut Simeoni, par. 1. fol. 7. 1. (t) Sepher. Avodah Hakkodesh, fol. 46. 1.
Robert Jamieson, A. R. Fausset and David Brown
21:21 every several--Greek, "each one severally."
21:2221:22: Եւ տաճար ո՛չ տեսի ՚ի նմա, քանզի Տէր Աստուած Ամենակալ տաճա՛ր էր ՚ի նմա՝ եւ Գա՛ռնն:
22 Եւ քաղաքի մէջ տաճար չտեսայ, քանզի Ամենակալ Տէր Աստուածն էր տաճար նրա մէջ, նաեւ՝ Գառը:
22 Անոր մէջ տաճար չտեսայ, վասն զի Տէր Աստուած Ամենակալն ու Գառնուկը անոր տաճարն են։
Եւ տաճար ոչ տեսի ի նմա, քանզի Տէր Աստուած Ամենակալ տաճար [349]էր ի նմա եւ Գառնն:

21:22: Եւ տաճար ո՛չ տեսի ՚ի նմա, քանզի Տէր Աստուած Ամենակալ տաճա՛ր էր ՚ի նմա՝ եւ Գա՛ռնն:
22 Եւ քաղաքի մէջ տաճար չտեսայ, քանզի Ամենակալ Տէր Աստուածն էր տաճար նրա մէջ, նաեւ՝ Գառը:
22 Անոր մէջ տաճար չտեսայ, վասն զի Տէր Աստուած Ամենակալն ու Գառնուկը անոր տաճարն են։
zohrab-1805▾ eastern-1994▾ western am▾
21:2222: Храма же я не видел в нем, ибо Господь Бог Вседержитель--храм его, и Агнец.
21:22  καὶ ναὸν οὐκ εἶδον ἐν αὐτῇ, ὁ γὰρ κύριος ὁ θεὸς ὁ παντοκράτωρ ναὸς αὐτῆς ἐστιν, καὶ τὸ ἀρνίον.
21:22. Καὶ (And) ναὸν (to-a-temple) οὐκ (not) εἶδον (I-had-seen) ἐν (in) αὐτῇ, (unto-it) ὁ ( the-one ) γὰρ (therefore) κύριος , ( Authority-belonged ," ὁ ( the-one ) θεός , ( a-Deity ," ὁ ( the-one ) παντοκράτωρ , ( an-all-securer ,"ναὸς (a-temple) αὐτῆς (of-it) ἐστίν, (it-be,"καὶ (and) τὸ (the-one) ἀρνίον. (a-Lamblet)
21:22. et templum non vidi in ea Dominus enim Deus omnipotens templum illius est et agnusAnd I saw no temple therein. For the Lord God Almighty is the temple thereof, and the Lamb.
22. And I saw no temple therein: for the Lord God the Almighty, and the Lamb, are the temple thereof.
21:22. And I saw no temple in it. For the Lord God Almighty is its temple, and the Lamb.
21:22. And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.
And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it:

22: Храма же я не видел в нем, ибо Господь Бог Вседержитель--храм его, и Агнец.
21:22  καὶ ναὸν οὐκ εἶδον ἐν αὐτῇ, ὁ γὰρ κύριος ὁ θεὸς ὁ παντοκράτωρ ναὸς αὐτῆς ἐστιν, καὶ τὸ ἀρνίον.
21:22. et templum non vidi in ea Dominus enim Deus omnipotens templum illius est et agnus
And I saw no temple therein. For the Lord God Almighty is the temple thereof, and the Lamb.
21:22. And I saw no temple in it. For the Lord God Almighty is its temple, and the Lamb.
21:22. And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:22: I saw no temple - There was no need of a temple where God and the Lamb were manifestly present.
Albert Barnes: Notes on the Bible - 1834
21:22: And I saw no temple therein - No structure reared expressly for the worship of God; no particular place where he was adored. It was all temple - nothing but a temple. It was not like Jerusalem, where there was but one house reared expressly for divine worship, and to which the inhabitants repaired to praise God; it was all one great temple reared in honor of his name, and where worship ascended from every part of it. With this explanation, this passage harmonizes with what is said in Rev 2:12; Rev 7:15.
For the Lord God Almighty and the Lamb are the temple of it - They are present in all parts of it in their glory; they fill it with light; and the splendor of their presence may be said to be the temple. The idea here is, that it would be a holy world - all holy. No particular portion would be set apart for purposes of public worship, but in all places God would be adored, and every portion of it devoted to the purposes of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:22: I saw: Rev 21:4, Rev 21:5; Kg1 8:27; Ch2 2:6, Ch2 6:18; Isa 66:1; Joh 4:23
the Lord: Rev 1:8, Rev 4:8, Rev 11:17, Rev 15:3, Rev 16:7, Rev 16:14, Rev 19:15
the Lamb: Joh 2:19-21, Joh 10:30; Col 1:19, Col 2:9; Heb 9:1-12
John Gill
21:22 And I saw no temple therein,.... No material temple, as was in the old Jerusalem, or such as is described in Ezekiel's vision; nor any place of public worship, as under the Gospel dispensation; for in this state there will be no such external form of worship as now, such as preaching the word and administering ordinances. The Jews expect a third temple, but in vain.
For the Lord God Almighty, and the Lamb, are the temple of it; God will be immediately present with his people, whose face they shall see, and whom they will serve in the most pure and spiritual manner; and Christ in his human nature, in the temple of his body, that tabernacle which God pitched, and not man, which is filled with the train of the divine perfections, and in which the fulness of the Godhead dwells bodily, will be the only medium of the divine Presence, and of the communications of glory to men, and of the saints' praise to God, which will be the service they will be employed in; and the Lamb being joined with the Lord God Almighty, shows his deity and his equality with his Father.
John Wesley
21:22 The Lord God and the Lamb are the temple of it - He fills the new heaven and the new earth. He surrounds the city and sanctifies it, and all that are therein. He is "all in all."
Robert Jamieson, A. R. Fausset and David Brown
21:22 no temple . . . God . . . the temple--As God now dwells in the spiritual Church, His "temple" (Greek, "naos," "shrine"; 1Cor 3:17; 1Cor 6:19), so the Church when perfected shall dwell in Him as her "temple" (naos: the same Greek). As the Church was "His sanctuary," so He is to be their sanctuary. Means of grace shall cease when the end of grace is come. Church ordinances shall give place to the God of ordinances. Uninterrupted, immediate, direct, communion with Him and the Lamb (compare Jn 4:23), shall supersede intervening ordinances.
21:2321:23: Եւ քաղաքին չէի՛ն պէտք արեգական եւ լուսնի, զի լուսաւորեսցեն զնա. քանզի փա՛ռքն Աստուծոյ լուսաւորէին զնա յամենայն ժամ. եւ ճրա՛գ ՚ի նմա Գա՛ռնն:
23 Եւ քաղաքին պէտք չէին արեգակ ու լուսին, որպէսզի լուսաւորեն այն. քանզի Աստծու փառքն էր լուսաւորում քաղաքը ամէն ժամ, եւ Գառը ճրագ էր նրա մէջ:
23 Քաղաքը արեւի ու լուսնի պէտք չունի, որ զանիկա լուսաւորեն, վասն զի Աստուծոյ փառքը զանիկա կը լուսաւորէ ու անոր ճրագը Գառնուկն է։
Եւ քաղաքին [350]չէին պէտք արեգական եւ լուսնի, զի լուսաւորեսցեն զնա. քանզի փառքն Աստուծոյ լուսաւորէին զնա յամենայն ժամ, եւ ճրագ ի նմա` Գառնն:

21:23: Եւ քաղաքին չէի՛ն պէտք արեգական եւ լուսնի, զի լուսաւորեսցեն զնա. քանզի փա՛ռքն Աստուծոյ լուսաւորէին զնա յամենայն ժամ. եւ ճրա՛գ ՚ի նմա Գա՛ռնն:
23 Եւ քաղաքին պէտք չէին արեգակ ու լուսին, որպէսզի լուսաւորեն այն. քանզի Աստծու փառքն էր լուսաւորում քաղաքը ամէն ժամ, եւ Գառը ճրագ էր նրա մէջ:
23 Քաղաքը արեւի ու լուսնի պէտք չունի, որ զանիկա լուսաւորեն, վասն զի Աստուծոյ փառքը զանիկա կը լուսաւորէ ու անոր ճրագը Գառնուկն է։
zohrab-1805▾ eastern-1994▾ western am▾
21:2323: И город не имеет нужды ни в солнце, ни в луне для освещения своего, ибо слава Божия осветила его, и светильник его--Агнец.
21:23  καὶ ἡ πόλις οὐ χρείαν ἔχει τοῦ ἡλίου οὐδὲ τῆς σελήνης, ἵνα φαίνωσιν αὐτῇ, ἡ γὰρ δόξα τοῦ θεοῦ ἐφώτισεν αὐτήν, καὶ ὁ λύχνος αὐτῆς τὸ ἀρνίον.
21:23. καὶ (And) ἡ (the-one) πόλις (a-city) οὐ (not) χρείαν (to-an-affording-of) ἔχει (it-holdeth) τοῦ ( of-the-one ) ἡλίου ( of-a-sun ) οὐδὲ ( not-moreover ) τῆς ( of-the-one ) σελήνης , ( of-a-moon ,"ἵνα (so) φαίνωσιν ( they-might-manifest ) αὐτῇ, (unto-it) ἡ ( the-one ) γὰρ (therefore) δόξα ( a-recognition ) τοῦ ( of-the-one ) θεοῦ ( of-a-Deity ) ἐφώτισεν ( it-lighted-to ) αὐτήν, (to-it,"καὶ (and) ὁ (the-one) λύχνος (a-luminating-of) αὐτῆς (of-it) τὸ (the-one) ἀρνίον. (a-Lamblet)
21:23. et civitas non eget sole neque luna ut luceant in ea nam claritas Dei inluminavit eam et lucerna eius est agnusAnd the city hath no need of the sun, nor of the moon, to shine in it. For the glory of God hath enlightened it: and the Lamb is the lamp thereof.
23. And the city hath no need of the sun, neither of the moon, to shine upon it: for the glory of God did lighten it, and the lamp thereof the Lamb.
21:23. And the city has no need of sun or moon to shine in it. For the glory of God has illuminated it, and the Lamb is its lamp.
21:23. And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb [is] the light thereof.
And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb [is] the light thereof:

23: И город не имеет нужды ни в солнце, ни в луне для освещения своего, ибо слава Божия осветила его, и светильник его--Агнец.
21:23  καὶ ἡ πόλις οὐ χρείαν ἔχει τοῦ ἡλίου οὐδὲ τῆς σελήνης, ἵνα φαίνωσιν αὐτῇ, ἡ γὰρ δόξα τοῦ θεοῦ ἐφώτισεν αὐτήν, καὶ ὁ λύχνος αὐτῆς τὸ ἀρνίον.
21:23. et civitas non eget sole neque luna ut luceant in ea nam claritas Dei inluminavit eam et lucerna eius est agnus
And the city hath no need of the sun, nor of the moon, to shine in it. For the glory of God hath enlightened it: and the Lamb is the lamp thereof.
21:23. And the city has no need of sun or moon to shine in it. For the glory of God has illuminated it, and the Lamb is its lamp.
21:23. And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb [is] the light thereof.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
21:23: No need of the sun - This is also one of the traditions of the ancient Jews, that "in the world to come the Israelites shall have no need of the sun by day, nor the moon by night." - Yalcut Rubeni, fol. 7, 3. God's light shines in this city, and in the Lamb that light is concentrated, and from him everywhere diffused.
Albert Barnes: Notes on the Bible - 1834
21:23: And the city had no need of the sun, neither of the moon, to shine in it - This imagery seems to be derived from Isa 9:19-20. See notes on those verses. No language could give a more striking or beautiful representation of the heavenly state than what is here employed.
For the glory of God did lighten it - By the visible splendor of his glory. See the notes on Rev 21:11. That supplied the place of the sun and the moon.
And the Lamb is the light thereof - The Son of God; the Messiah. See the Rev 5:6 note; Isa 60:19 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:23: the city: Rev 21:11, Rev 22:5; Isa 24:23, Isa 60:19, Isa 60:20
for: Rev 21:11, Rev 18:1; Isa 2:10, Isa 2:19, Isa 2:21; Hab 3:3; Mat 16:27; Mar 8:38; Joh 17:24; Act 22:11
the Lamb: Luk 2:32; Joh 1:4, Joh 1:9, Joh 1:14, Joh 1:18, Joh 5:23
Geneva 1599
21:23 (16) And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb [is] the light thereof.
(16) The second form of particular description (as I said) See Rev_ 21:12 from exterior and outward actions which are these, light from God himself, to this verse glory from men, (Rev_ 21:24). Finally such truth and incorruption of glory (Rev_ 21:26) as can bear and abide with it, nothing that is inglorious, (Rev_ 21:27).
John Gill
21:23 And the city had no need of the sun, neither of the moon to shine in it,.... Which may be understood either literally of these two luminaries, which all earthly cities need; and which, though they may be in being in the new heavens, yet will not have the use with respect to this city they now have. The Jews say (u), the orb of the sun is in this world; and the gloss adds, but not in the future state, for the lights shall be renewed: and they further say (w), as here, that
"in the world to come, "Israel , will have no need of the light of the sun, nor of the light of the moon", neither by day nor by night,''
as they say (x), the Israelites had not in the wilderness. So they represent the Lord speaking to Moses, and saying (y),
"thy days shall cease, but thy light shall not cease; for thou shall have no need for ever of the light of the sun, nor of the light of the moon, and of the stars.''
Or else it may be understood mystically, but not of Christ, the sun of righteousness, whom the saints will always need and enjoy; but of the governors and discipline of the church in its present state; and of the written word, which is a light unto them now, and the ministration of it, and the ordinances of the Gospel, by which light and knowledge are conveyed; but in this state all will be immediately taught of God; nor shall everyone teach his neighbour, but all shall know the Lord perfectly; and also of political governors, who will be no more; see 1Cor 15:24.
For the glory of God did lighten it; the Shekinah, or glorious presence of God, which filled the temple of Solomon, and shone round about the shepherds at the incarnation of Christ; with the presence of God, who is light itself, which will be enjoyed in a much more glorious manner, will the church now be enlightened; and this will be an everlasting light unto her: and the Lamb is the light thereof; in whose light they will see the face of God, and see God face to face; they will see Christ as he is, and behold his glory; and look upon the angels, those glorious forms of light, and all the glorified saints, and know and converse with each other; and they will look into, and clearly discern all the mysteries and doctrines of grace, and all the various scenes of Providence, which will all be opened and laid before them. And this light will be always without any change and variation; which is no small part of the commendation of this city, which is the inheritance of the saints in light. So the holy blessed God is said by the Jews (z) to be , "the light of Jerusalem"; he is the light of the new Jerusalem; see Is 60:19 and the light of, the world to come is, by (a) them, called "the great light".
(u) T. Bab. Sanhedrin, fol. 101. 1. (w) Raziel, fol. 17. 2. (x) Yalkut Simeoni, par. 2. fol. 57. 2. (y) Petirat Moseh, fol. 23. 2. (z) Yalkut Simeoni, par. 2. fol. 57. 2. & 98. 1. (a) Ben Gorion apud Aben Ezram in Psal. xlix. 19.
John Wesley
21:23 The glory of God - Infinitely brighter than the shining of the sun.
Robert Jamieson, A. R. Fausset and David Brown
21:23 in it--so Vulgate. But A, B, and ANDREAS read, "(shine) on it," or literally, "for her."
the light--Greek, "the lamp" (Is 60:19-20). The direct light of God and the Lamb shall make the saints independent of God's creatures, the sun and moon, for light.
21:2421:24: Եւ գնային հեթանոսք ՚ի լոյս նորա. եւ թագաւորք երկրի լուսազգեա՛ց լինէին ՚ի փառաց նորա:
24 Եւ ազգերը ընթանում էին նրա լոյսով, ու երկրի թագաւորները լոյս էին հագնում նրա փառքից:
24 Եւ փրկուած ազգերը անոր լոյսովը պիտի քալեն ու երկրին թագաւորները իրենց փառքը ու պատիւը անոր մէջ պիտի բերեն։
Եւ [351]գնային հեթանոսք ի լոյս նորա. եւ թագաւորք երկրի [352]լուսազգեաց լինէին ի փառաց նորա:

21:24: Եւ գնային հեթանոսք ՚ի լոյս նորա. եւ թագաւորք երկրի լուսազգեա՛ց լինէին ՚ի փառաց նորա:
24 Եւ ազգերը ընթանում էին նրա լոյսով, ու երկրի թագաւորները լոյս էին հագնում նրա փառքից:
24 Եւ փրկուած ազգերը անոր լոյսովը պիտի քալեն ու երկրին թագաւորները իրենց փառքը ու պատիւը անոր մէջ պիտի բերեն։
zohrab-1805▾ eastern-1994▾ western am▾
21:2424: Спасенные народы будут ходить во свете его, и цари земные принесут в него славу и честь свою.
21:24  καὶ περιπατήσουσιν τὰ ἔθνη διὰ τοῦ φωτὸς αὐτῆς· καὶ οἱ βασιλεῖς τῆς γῆς φέρουσιν τὴν δόξαν αὐτῶν εἰς αὐτήν·
21:24. καὶ ( And ) περιπατήσουσιν ( they-shall-tread-about-unto ," τὰ ( the-ones ) ἔθνη ( nations ," διὰ ( through ) τοῦ ( of-the-one ) φωτὸς ( of-a-light ) αὐτῆς: (of-it) καὶ ( and ) οἱ ( the-ones ) βασιλεῖς ( rulers-of ) τῆς ( of-the-one ) γῆς ( of-a-soil ) φέρουσιν ( they-beareth ) τὴν ( to-the-one ) δόξαν ( to-a-recognition ) αὐτῶν (of-them) εἰς (into) αὐτήν: (to-it)
21:24. et ambulabunt gentes per lumen eius et reges terrae adferent gloriam suam et honorem in illamAnd the nations shall walk in the light of it: and the kings of the earth shall bring their glory and honour into it.
24. And the nations shall walk amidst the light thereof: and the kings of the earth do bring their glory into it.
21:24. And the nations shall walk by its light. And the kings of the earth shall bring their glory and honor into it.
21:24. And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it.
And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it:

24: Спасенные народы будут ходить во свете его, и цари земные принесут в него славу и честь свою.
21:24  καὶ περιπατήσουσιν τὰ ἔθνη διὰ τοῦ φωτὸς αὐτῆς· καὶ οἱ βασιλεῖς τῆς γῆς φέρουσιν τὴν δόξαν αὐτῶν εἰς αὐτήν·
21:24. et ambulabunt gentes per lumen eius et reges terrae adferent gloriam suam et honorem in illam
And the nations shall walk in the light of it: and the kings of the earth shall bring their glory and honour into it.
21:24. And the nations shall walk by its light. And the kings of the earth shall bring their glory and honor into it.
21:24. And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-26: После подробного описания города Апокалипсис бросает взгляд и на его обитателей, которыми будут спасенные народы. Это все прославленные будущего блаженного царства, составившиеся из верующих всей вселенной, но не потерявшие своих отличительных народных особенностей. Каждый человек, вступая в город, вступая в общение с Господом и прославленными праведниками, будет при этом отказываться от всего того, что прежде составляло предмет его славы и гордости. Все преданные лжи и мерзости не войдут в город, хотя ворота его и открыты постоянно, ибо не могут войти, ибо их нет на новой земле, они в своем месте, где их пребывание вечно и постоянно.
Adam Clarke: Commentary on the Bible - 1831
21:24: The nations of them which are saved - This is an illusion to the promise that the Gentiles should bring their riches, glory, and excellence, to the temple at Jerusalem, after it should be rebuilt. See Rev 21:26.
Albert Barnes: Notes on the Bible - 1834
21:24: And the nations of them which are saved - All the nations that are saved; or all the saved considered as nations. This imagery is doubtless derived from that in Isaiah, particularly Isa 60:3-9. See the notes on that passage.
Shall walk in the light of it - Shall enjoy its splendor, and be continually in its light.
And the kings of the earth do bring their glory and honour into it - All that they consider as constituting their glory, treasures, crowns, scepters, robes. The idea is, that all these will be devoted to God in the future days of the church in its glory, and will be, as it were, brought and laid down at the feet of the Saviour in heaven. The language is derived, doubtless, from the description in Isa 60:3-14. Compare Isa 49:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:24: the nations: Rev 22:2; Deu 32:43; Psa 22:27; Isa 2:2, Isa 52:15, Isa 55:5, Isa 55:10, Isa 66:12, Isa 66:18; Jer 4:2; Zac 2:11, Zac 8:22, Zac 8:23; Rom 15:10-12, Rom 15:16, Rom 15:26
walk: Isa 2:5
the kings: Psa 72:10, Psa 72:11; Isa 60:3-10, Isa 60:13, Isa 66:11, Isa 66:12
John Gill
21:24 And the nations of them which are saved,.... In distinction from them that will be deceived by Satan, Rev_ 20:8. These are not all the nations of the world, which will be gathered before Christ, the Judge, for all will not be saved, there is a world that will be condemned; nor the Gentiles only, which shall come into the church state of the Jews when called, for that state is not here designed; and besides, all Israel shall be saved then; nor the living saints at Christ's coming, who shall have escaped, and are saved from the general conflagration; for these, with the raised ones, will be caught up together to Christ, and descend and dwell together on earth, and make one church state; but all the elect of God, both Jews and Gentiles, whom God has chosen, Christ has redeemed, and the Spirit has called out of all the nations of the earth: these are only saved ones; such are already saved, not only are determined to be saved, and for whom salvation is wrought out by Christ, and to whom it is applied at conversion, and who are representatively set down in heavenly places in Christ, and are already saved by hope and faith, and with respect to the certainty of salvation; all which may be said of saints in the present state; but these will be such, who will be actually and personally saved, will be in the full possession of salvation, enjoying all the blessings of it: they will be partakers of the first resurrection, and the glories of it: the tabernacle of God will be with them, they will be free from all sorrows and death, and will inherit all things: the Syriac version reads, "the nations that are saved"; who are redeemed and saved by Christ: this may teach us how to understand those phrases, which seem to favour general redemption, as all men, the world, the whole world; see Is 45:20. These words, "of them which are saved", are left out in the Vulgate Latin, Arabic, and Ethiopic versions, but are in all the copies. These nations are the inhabitants of this city, and they
shall walk in the light of it, which is Christ; they shall enjoy it; they shall have the light of life, and be partakers of the inheritance with the saints in light, and that continually: they shall not only come to it, but continue in it, and walk at it, and by the light of it: the walk of these will be different from the walk of saints now, who walk by faith, and not by sight; but these shall walk by sight, enjoying the beatific vision of God, and the Lamb. The Jews say (b), that Jerusalem, in time to come, will be made a lamp to the nations of the world, , "and they shall walk in its light", or by the light of it, which is the sense of Is 60:3 "the Gentiles shall come to thy light"; see Is 9:1
and the kings of the earth do bring their glory and honour into it; by whom may be meant either mystically all the saints, who will be kings as well as priests unto God, and will reign as such with Christ in this state, will cast their crowns at his feet, and give him all the honour and glory; or literally, the kings of the earth, who shall have relinquished antichrist, hated the whore, and burnt her with fire, and who will have been nursing fathers in the spiritual reign; or rather all good kings that ever have been in the earth: not that they will be kings of the earth at this time, for now all rule, authority, and power, will be put down; nor will any worldly riches, honour, and glory, be brought by them into this state, nor will they be needed in it; but it is to be understood of who have been kings on earth, though not of their having brought earthly riches and grandeur into the interest and churches of Christ; as David gave much towards the building of the temple, which was begun and finished by King Solomon his son, and as Constantine greatly enriched and aggrandized the church when he became emperor; but the sense seems to be this, that such who have been Christian kings on earth will prefer the happiness of this state to all their riches and greatness here; and that could all the glory of the kings of the earth be put together, it would not equal, but be greatly inferior to the glory of the new Jerusalem; Solomon in all his glory was not arrayed like one of the inhabitants of this place; see Rev_ 20:6 besides, these shall do all homage, and submit to Christ the King of kings in the midst of the church, which may be meant by "glory" and "honour".
(b) Yalkut Simeoni, par. 2. fol. 56. 3.
John Wesley
21:24 And the nations - The whole verse is taken from Is 60:3. Shall walk by the light thereof - Which throws itself outward from the city far and near. And the kings of the earth - Those of them who have a part there. Bring their glory into it - Not their old glory, which is now abolished; but such as becomes the new earth, and receives an immense addition by their entrance into the city.
Robert Jamieson, A. R. Fausset and David Brown
21:24 of them which are saved . . . in--A, B, Vulgate, Coptic, and ANDREAS read "(the nations shall walk) by means of her light": omitting "of them which are saved." Her brightness shall supply them with light.
the kings of the earth--who once had regard only to their glory, having been converted, now in the new Jerusalem do bring their glory into it, to lay it down at the feet of their God and Lord.
and honour--so B, Vulgate, and Syriac. But A omits the clause.
21:2521:25: Եւ դրունք նորա ո՛չ փակէին ՚ի տուէ եւ ՚ի գիշերի, այլ բա՛ց կային հանապազորդ. եւ գիշեր՝ ո՛չ եւս լինէր ՚ի նմա.
25 Նրա դռները չէին փակւում զօր ու գիշեր, այլ միշտ բաց էին. եւ գիշեր չէր լինում նրա մէջ.
25 Անոր դռները ցորեկը պիտի չգոցուին. վասն զի հոն գիշեր պիտի չըլլայ.
Եւ դրունք նորա ոչ [353]փակէին ի տուէ եւ ի գիշերի, այլ բաց կային հանապազորդ. եւ գիշեր ոչ եւս լինէր ի նմա:

21:25: Եւ դրունք նորա ո՛չ փակէին ՚ի տուէ եւ ՚ի գիշերի, այլ բա՛ց կային հանապազորդ. եւ գիշեր՝ ո՛չ եւս լինէր ՚ի նմա.
25 Նրա դռները չէին փակւում զօր ու գիշեր, այլ միշտ բաց էին. եւ գիշեր չէր լինում նրա մէջ.
25 Անոր դռները ցորեկը պիտի չգոցուին. վասն զի հոն գիշեր պիտի չըլլայ.
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21:2525: Ворота его не будут запираться днем; а ночи там не будет.
21:25  καὶ οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν ἡμέρας, νὺξ γὰρ οὐκ ἔσται ἐκεῖ·
21:25. καὶ ( and ) οἱ ( the-ones ) πυλῶνες ( gatings ) αὐτῆς (of-it) οὐ ( not ) μὴ ( lest ) κλεισθῶσιν ( they-might-have-been-latched ) ἡμέρας , ( of-a-day ) νὺξ ( a-night ) γὰρ (therefore) οὐκ (not) ἔσται (it-shall-be) ἐκεῖ: (thither)
21:25. et portae eius non cludentur per diem nox enim non erit illicAnd the gates thereof shall not be shut by day: for there shall be no night there.
25. And the gates thereof shall in no wise be shut by day ( for there shall be no night there):
21:25. And its gates shall not be closed throughout the day, for there shall be no night in that place.
21:25. And the gates of it shall not be shut at all by day: for there shall be no night there.
And the gates of it shall not be shut at all by day: for there shall be no night there:

25: Ворота его не будут запираться днем; а ночи там не будет.
21:25  καὶ οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν ἡμέρας, νὺξ γὰρ οὐκ ἔσται ἐκεῖ·
21:25. et portae eius non cludentur per diem nox enim non erit illic
And the gates thereof shall not be shut by day: for there shall be no night there.
21:25. And its gates shall not be closed throughout the day, for there shall be no night in that place.
21:25. And the gates of it shall not be shut at all by day: for there shall be no night there.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:25: The gates of it shall not be shut at all - The Christian Church shall ever stand open to receive sinners of all sorts, degrees, and nations.
There shall be no night there - No more idolatry, no intellectual darkness; the Scriptures shall be everywhere read, the pure word everywhere preached, and the Spirit of God shall shine and work in every heart.
Albert Barnes: Notes on the Bible - 1834
21:25: And the gates of it shall not be shut at all by day - It shall be constantly open, allowing free ingress and egress to all who reside there. The language is derived from Isa 60:11. See the notes on that place. Applied to the future state of the blessed, it would seem to mean, that while this will be their permanent abode, yet that the dwellers there will not be prisoners. The universe will be open to them. They will be permitted to go forth and visit every world, and survey the works of God in all parts of his dominions.
For there shall be no night there - It shall be all day; all unclouded splendor. When, therefore, it is said that the gates should not be "shut by day," it means that they would never be shut. When it is said that there would be no night there, it is, undoubtedly, to be taken as meaning that there would be no literal darkness, and nothing of which night is the emblem: no calamity, no sorrow, no bereavement, no darkened windows on account of the loss of friends and kindred. Compare the notes on Rev 21:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:25: the gates: Isa 60:11
for: Rev 22:5; Isa 60:20; Zac 14:7
John Gill
21:25 And the gates of it shall not be shut at all by day,.... Which does not design the free communication between the living saints on the new earth, and the raised ones in the new heaven, as some have thought, for these shall be together, and make up one body; but rather the universal collection, and free admission of all the saints from all parts into this city; though it seems best to interpret it of the safety of the inhabitants, see Jer 49:31 who will have no enemy to fear, and therefore need never shut their gates; the beast and false prophet will have been taken, and cast into the lake of fire long ago; ungodly men will be destroyed in the general conflagration, and Satan will be bound in the bottomless pit during the thousand years:
for there shall be no night there; this is a reason given why it is before said the gates shall not be shut by day, since it is unusual to shut gates in the day, unless in time of war, because there will be no night in this city, and so no need of ever shutting the gates; the night time being the season for thieves and robbers, and for enemies to make their incursions, and to surprise: but here will be no night; either literally, times and seasons, as measured by the revolutions of the sun and moon, will be no more, they will not have the use they have; at least this city will stand in no need of them. The Jews say (c), that the world to come will be , "all day": or mystically and figuratively, there will be no night of spiritual darkness and desertion, of drowsiness, sleepiness, and inactivity, of error and heresy, or of calamity and distress of any kind; all which are sometimes signified by night in Scripture; see Song 3:1 Is 26:9.
(c) Bereshit Rabba, sect. 91. fol. 79. 4.
Robert Jamieson, A. R. Fausset and David Brown
21:25 not be shut . . . by day--therefore shall never be shut: for it shall always be day. Gates are usually shut by night: but in it shall be no night. There shall be continual free ingress into it, so as that all which is blessed and glorious may continually be brought into it. So in the millennial type.
21:2621:26: այլ փա՛ռք եւ պատիւ ազգաց[5352]: [5352] Ոսկան. Եւ պատիւ ազգաց ՚ի նմա։
26 այն փառք ու պատիւ էր ազգերին:
26 Ազգերուն փառքն ու պատիւը անոր մէջ պիտի բերեն։
այլ փառք եւ պատիւ ազգաց:

21:26: այլ փա՛ռք եւ պատիւ ազգաց[5352]:
[5352] Ոսկան. Եւ պատիւ ազգաց ՚ի նմա։
26 այն փառք ու պատիւ էր ազգերին:
26 Ազգերուն փառքն ու պատիւը անոր մէջ պիտի բերեն։
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21:2626: И принесут в него славу и честь народов.
21:26  καὶ οἴσουσιν τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν εἰς αὐτήν.
21:26. καὶ (and) οἴσουσιν ( they-shall-bear ) τὴν ( to-the-one ) δόξαν ( to-a-recognition ) καὶ (and) τὴν (to-the-one) τιμὴν (to-a-valuation) τῶν ( of-the-ones ) ἐθνῶν ( of-a-nations ) εἰς (into) αὐτήν. (to-it)
21:26. et adferent gloriam et honorem gentium in illamAnd they shall bring the glory and honour of the nations into it.
26. and they shall bring the glory and the honour of the nations into it:
21:26. And they shall bring the glory and honor of the nations into it.
21:26. And they shall bring the glory and honour of the nations into it.
And they shall bring the glory and honour of the nations into it:

26: И принесут в него славу и честь народов.
21:26  καὶ οἴσουσιν τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν εἰς αὐτήν.
21:26. et adferent gloriam et honorem gentium in illam
And they shall bring the glory and honour of the nations into it.
21:26. And they shall bring the glory and honor of the nations into it.
21:26. And they shall bring the glory and honour of the nations into it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:26: The glory and honor of the nations into it - Still alluding to the declarations of the prophets, (see the passages in the margin, Rev 21:24, etc.), that the Gentiles would be led to contribute to the riches and glory of the temple by their gifts, etc.
Albert Barnes: Notes on the Bible - 1834
21:26: And they shall bring ... - See the notes on Rev 21:24. That blessed world shall be made up of all that was truly valuable and pure on the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:26: the glory: Rev 21:24
John Gill
21:26 And they shall bring the glory and honour of the nations into it. The glory of the nations are the people of God, who, though they are reckoned the filth of the world, are the excellent in the earth; these will be brought into this city, and be presented to the King of it, in a glorious manner, and that by the kings of the earth; either such who have been ecclesiastical rulers over them, who will introduce them as their joy and crown of rejoicing; or who have been political governors of them, their fathers and protectors; or the sense is as before, that whatever is great and glorious in the nations of the world, will be counted as nothing in comparison of the glory and magnificence of this state, and not to be mentioned with it: the Arabic version renders it, "the nations shall bring glory and honour to it"; in the sense before given.
John Wesley
21:26 And they shall bring the glory of the nations into it - It seems, a select part of each nation; that is, all which can contribute to make this city honourable and glorious shall be found in it; as if all that was rich and precious throughout the world was brought into one city.
Robert Jamieson, A. R. Fausset and David Brown
21:26 All that was truly glorious and excellent in the earth and its converted nations shall be gathered into it; and while all shall form one Bride, there shall be various orders among the redeemed, analogous to the divisions of nations on earth constituting the one great human family, and to the various orders of angels.
21:2721:27: Եւ ո՛չ մտցէ անդ ամենայն չարակամ՝ եւ պի՛ղծ եւ ստութիւն, բայց միայն որ գրեա՛լ են ՚ի դպրութիւն կենաց Գառինն:
27 Եւ այնտեղ չպիտի մտնի ոչ մի չարակամ, պիղծ եւ ստախօս մարդ, այլ պիտի մտնեն միայն նրանք, որոնց անունները գրուած են Գառան կեանքի գրքում:
27 Հոն բնաւ անմաքրութիւն* մը պիտի չմտնէ, ո՛չ ալ պղծութիւն ու ստութիւն գործող մը, հապա միայն անոնք՝ որ Գառնուկին կեանքի գրքին մէջ գրուած են։
Եւ ոչ մտցէ անդ ամենայն [354]չարակամ եւ պիղծ`` եւ ստութիւն, բայց միայն որ գրեալ են ի դպրութիւն կենաց Գառինն:

21:27: Եւ ո՛չ մտցէ անդ ամենայն չարակամ՝ եւ պի՛ղծ եւ ստութիւն, բայց միայն որ գրեա՛լ են ՚ի դպրութիւն կենաց Գառինն:
27 Եւ այնտեղ չպիտի մտնի ոչ մի չարակամ, պիղծ եւ ստախօս մարդ, այլ պիտի մտնեն միայն նրանք, որոնց անունները գրուած են Գառան կեանքի գրքում:
27 Հոն բնաւ անմաքրութիւն* մը պիտի չմտնէ, ո՛չ ալ պղծութիւն ու ստութիւն գործող մը, հապա միայն անոնք՝ որ Գառնուկին կեանքի գրքին մէջ գրուած են։
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21:2727: И не войдет в него ничто нечистое и никто преданный мерзости и лжи, а только те, которые написаны у Агнца в книге жизни.
21:27  καὶ οὐ μὴ εἰσέλθῃ εἰς αὐτὴν πᾶν κοινὸν καὶ [ὁ] ποιῶν βδέλυγμα καὶ ψεῦδος, εἰ μὴ οἱ γεγραμμένοι ἐν τῶ βιβλίῳ τῆς ζωῆς τοῦ ἀρνίου.
21:27. καὶ (And) οὐ ( not ) μὴ ( lest ) εἰσέλθῃ ( it-might-have-had-came-into ) εἰς ( into ) αὐτὴν ( to-it ) πᾶν ( all ) κοινὸν ( commoned ) καὶ (and) [ὁ] (the-one) ποιῶν (doing-unto) βδέλυγμα (to-an-abhorring-to) καὶ (and) ψεῦδος, (to-a-falsity,"εἰ (if) μὴ (lest) οἱ ( the-ones ) γεγραμμένοι ( having-had-come-to-be-scribed ) ἐν ( in ) τῷ ( unto-the-one ) βιβλίῳ ( unto-a-paperlet ) τῆς ( of-the-one ) ζωῆς ( of-a-lifing ) τοῦ (of-the-one) ἀρνίου. (of-a-Lamblet)
21:27. nec intrabit in ea aliquid coinquinatum et faciens abominationem et mendacium nisi qui scripti sunt in libro vitae agniThere shall not enter into it any thing defiled or that worketh abomination or maketh a lie: but they that are written in the book of life of the Lamb.
27. and there shall in no wise enter into it anything unclean, or he that maketh an abomination and a lie: but only they which are written in the Lamb’s book of life.
21:27. There shall not enter into it anything defiled, nor anything causing an abomination, nor anything false, but only those who have been written in the Book of Life of the Lamb.
21:27. And there shall in no wise enter into it any thing that defileth, neither [whatsoever] worketh abomination, or [maketh] a lie: but they which are written in the Lamb’s book of life.
And there shall in no wise enter into it any thing that defileth, neither [whatsoever] worketh abomination, or [maketh] a lie: but they which are written in the Lamb' s book of life:

27: И не войдет в него ничто нечистое и никто преданный мерзости и лжи, а только те, которые написаны у Агнца в книге жизни.
21:27  καὶ οὐ μὴ εἰσέλθῃ εἰς αὐτὴν πᾶν κοινὸν καὶ [ὁ] ποιῶν βδέλυγμα καὶ ψεῦδος, εἰ μὴ οἱ γεγραμμένοι ἐν τῶ βιβλίῳ τῆς ζωῆς τοῦ ἀρνίου.
21:27. nec intrabit in ea aliquid coinquinatum et faciens abominationem et mendacium nisi qui scripti sunt in libro vitae agni
There shall not enter into it any thing defiled or that worketh abomination or maketh a lie: but they that are written in the book of life of the Lamb.
21:27. There shall not enter into it anything defiled, nor anything causing an abomination, nor anything false, but only those who have been written in the Book of Life of the Lamb.
21:27. And there shall in no wise enter into it any thing that defileth, neither [whatsoever] worketh abomination, or [maketh] a lie: but they which are written in the Lamb’s book of life.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:27: There shall in nowise enter into it any thing that defileth - See Isa 35:8; Isa 52:1. Neither an impure person - he who turns the grace of God into lasciviousness, nor a liar - he that holds and propagates false doctrines.
But they which are written - The acknowledged persevering members of the true Church of Christ shall enter into heaven, and only those who are saved from their sins shall have a place in the Church militant.
All Christians are bound by their baptism to renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh; to keep God's holy word and commandments; and to walk in the same all the days of their life. This is the generation of them that seek thy face, O God of Jacob! Reader, art thou of this number? Or art thou expecting an eternal glory while living in sin? If so, thou wilt be fearfully disappointed. Presuming on the mercy of God is as ruinous as despairing of his grace. Where God gives power both to will and to do, the individual should work out his salvation with fear and trembling.
Albert Barnes: Notes on the Bible - 1834
21:27: And there shall in no wise - On no account; by no means. This strong language denotes the absolute exclusion of all that is specified in the verse.
Anything that defileth - Literally, anything "common." See the notes on Act 10:14. It means here that nothing will be found in that blessed abode which is unholy or sinful. It will be a pure world, Pe2 3:13.
Neither whatsoever worketh abomination, or maketh a lie - See the notes on Rev 21:8.
But they which are written in the Lamb's book of life - Whose names are there recorded. See the notes on Rev 3:5. Compare the notes on Rev 21:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:27: there: Lev 13:46; Num 5:3, Num 12:15; Psa 101:8; Isa 35:8, Isa 52:1, Isa 60:21; Joe 3:17; Mat 13:41; Co1 6:9, Co1 6:10; Gal 5:19-21; Eph 5:5; Heb 12:14
worketh: Rev 17:4, Rev 17:5
or maketh: Rev 21:8, Rev 22:14, Rev 22:15
they: Rev 3:5, Rev 13:8, Rev 20:12, Rev 20:15; Phi 4:3
John Gill
21:27 And there shall in no wise enter into it anything that defileth,.... As evil thoughts, words, and actions do; and therefore he that enters into this city must be free from all these: or "that is defiled", as the Vulgate Latin and Syriac versions read; or "that is unclean", as the Arabic and Ethiopic versions; alluding to the tabernacle and temple, into which no unclean person might come; see Is 52:1. No profane sinner, whose mind and conscience are defiled, and whose conversation is defiling, may enter here; nor any self-righteous person, whose righteousness is as filthy rags, and he himself is as an unclean thing, shall be admitted here; only such who are washed in the blood of Christ, and have on his righteousness, and so are without spot or wrinkle; which shows the pure and perfect state of this church and therefore cannot design any state of the church previous to the coming of Christ and the first resurrection:
neither whatsoever worketh abomination; commits sin, which is abominable in the sight of God, lives and dies in a course of wickedness; or particularly is guilty of idolatry, either makes idols, or serves them, or both, which are an abomination to the Lord; see
or maketh a lie; any lie in general; who is a common liar, loves and invents a lie, and speaks one; delivers that which is false with an intention to deceive; or in particular, who embraces and propagates antichristian lies, doctrinal ones, lies spoken in hypocrisy; such shall be damned; see Ti1 4:1 but they which are written in the Lamb's book of life; who are predestinated to eternal life; and though they are naturally, and in themselves defiled and sinful creatures, yet they are justified by the righteousness of Christ, and sanctified by his Spirit, and so are made meet and fit to enter this city; See Gill on Rev_ 13:8. It is by the Jews observed (d), that
"the Jerusalem of the world to come is not as the Jerusalem of this world; the Jerusalem of this world, whoever would go up to it (or enter into it) might; but that of the world to come, , "none may go up to it (or enter into it) but those who are prepared", or appointed for it.''
(d) T. Bab. Bava Bathra, fol. 75. 2.
John Wesley
21:27 Common - That is. unholy. But those who are written in the Lamb's book of life - True, holy, persevering believers. This blessedness is enjoyed by those only; and, as such, they are registered among them who are to inherit eternal life.
Robert Jamieson, A. R. Fausset and David Brown
21:27 anything that defileth--Greek, "koinoun." A and B read [koinon,] "anything unclean."
in the Lamb's book of life--(See on Rev_ 20:12; Rev_ 20:15). As all the filth of the old Jerusalem was carried outside the walls and burnt there, so nothing defiled shall enter the heavenly city, but be burnt outside (compare Rev_ 22:15). It is striking that the apostle of love, who shows us the glories of the heavenly city, is he also who speaks most plainly of the terrors of hell. On Rev_ 21:26-27, ALFORD writes a Note, rash in speculation, about the heathen nations, above what is written, and not at all required by the sacred text: compare Note, see on Rev_ 21:26.