{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/rev014.htm","path":"bib/cmt/vws/rev014.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/rev014.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nA lamb\nRead \"the lamb.\" See Rev 5:6.\nStood (\u1f11\u03c3\u03c4\u03b7\u03ba\u1f78\u03c2)\nThe participle, standing, as Rev.\nHis Father's name\nAdd \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u03c4\u1f78 \u1f44\u03bd\u03bf\u03bc\u03b1 His and the name, and render as Rev., His name and the name of His Father.\nThe Adoration of the Lamb is the subject of the great altar piece in the church of St. Bavon at Ghent, by John and Hubert Van Eyck. The scene is laid in a landscape. The background is formed by a Flemish city, probably intended to represent Jerusalem, and by churches and monasteries in the early Netherland style. The middle ground is occupied by trees, meadows, and green slopes. In the very center of the picture a square altar is hung with red damask and covered with a white cloth. Here stands a lamb, from whose breast a stream of blood issues into a crystal glass. Angels kneel round the altar with parti-colored wings and variegated dresses, many of them praying with joined hands, others holding aloft the emblems of the passion, two in front waving censers. From the right, behind the altar, issues a numerous band of female saints, all in rich and varied costumes, fair hair floating over their shoulders, and palms in their hands. Foremost may be noticed Sta. Barbara and Sta. Agnes. From the left advance popes, cardinals, bishops, monks, and minor clergy, with crosiers, crosses, and palms. In the center, near the base, a small octagonal fountain of stone projects a stream into a clear rill. Two groups are in adoration on each side of the fountain, - on the right, the twelve apostles kneeling barefoot, and an array of popes, cardinals, and bishops, with a miscellaneous crowd of church-people; on the left, kings and princes in various costumes. They are surrounded by a wilderness of flowering shrubs, lilies, and other plants. On the wings of the picture numerous worshippers move toward the place of worship, - crusaders, knights, kings, and princes, including the figures of the two artists on horseback. \"Here, approaching from all sides, are seen that 'great multitude of all nations and hundreds and people and tongues' - the holy warriors and the holy pilgrims, coming in solemn processions from afar - with other throngs already arrived in the celestial plain, clothed in white robes, and holding palms in their hands. Their forms are like unto ours; the landscape around them is a mere transcript of the sweet face of our outer nature; the graceful wrought-iron fountain in the midst is such an one as still sends forth its streams in an ancient Flemish city; yet we feel these creatures to be beings from whose eyes God has wiped away all tears - who will hunger and thirst no more; our imagination invests these flowery meads with the peace and radiance of celestial precincts, while the streams of the fountain are converted into living waters, to which the Lamb Himself will lead His redeemed. Here, in short, where all is human and natural in form, the spiritual depths of our nature are stirred\" (Mrs. Jameson, \"History of Our Lord,\" ii., 339).\nAnd I heard the voice of harpers (\u03ba\u03b1\u1f76 \u03c6\u03c9\u03bd\u1f74\u03bd \u1f24\u03ba\u03bf\u03c5\u03c3\u03b1 \u03ba\u03b9\u03b8\u03b1\u03c1\u1ff3\u03b4\u1ff6\u03bd)\nThe correct reading is, \u03ba\u03b1\u1f76 \u1f21 \u03c6\u03c9\u03bd\u1f74 \u1f23\u03bd \u1f24\u03ba\u03bf\u03c5\u03c3\u03b1 \u1f61\u03c2 \u03ba\u03b9\u03b8\u03b1\u03c1\u1ff3\u03b4\u1ff6\u03bd and the voice which I heard (was) as (the voice) of harpers. \u039a\u03b9\u03b8\u03b1\u03c1\u1ff3\u03b4\u03cc\u03c2 is from \u03ba\u03b9\u03b8\u03ac\u03c1\u03b1 a harp (see on Rev 5:8) and \u1fa0\u03b4\u03cc\u03c2 a singer. Properly, one who sings, accompanying himself on the harp.\nBeasts (\u03b6\u03ce\u03c9\u03bd)\nRev., living creatures. See on Rev 4:6.\nRedeemed (\u1f20\u03b3\u03bf\u03c1\u03b1\u03c3\u03bc\u03ad\u03bd\u03bf\u03b9)\nRev., correctly, purchased.\nWere not defiled (\u03bf\u1f50\u03ba \u1f10\u03bc\u03bf\u03bb\u03cd\u03bd\u03b8\u03b7\u03c3\u03b1\u03bd)\nThe verb means properly to besmear or besmirch, and is never used in a good sense, as \u03bc\u03b9\u03b1\u03af\u03bd\u03b5\u03b9\u03bd (Joh 18:28; Jde 1:8), which in classical Greek is sometimes applied to staining with color. See on Pe1 1:4.\nVirgins (\u03c0\u03b1\u03c1\u03b8\u03ad\u03bd\u03bf\u03b9)\nEither celibate or living in chastity whether in married or single life. See Co1 7:1-7, Co1 7:29; Co2 11:2.\nFirst-fruits (\u1f00\u03c0\u03b1\u03c1\u03c7\u1f74)\nSee on Jam 1:18.\nGuile (\u03b4\u03cc\u03bb\u03bf\u03c2)\nRead \u03c8\u03b5\u1fe6\u03b4\u03bf\u03c2 lie.\nWithout fault (\u1f04\u03bc\u03c9\u03bc\u03bf\u03b9)\nRev., blemish. See on Pe1 1:19.\nBefore the throne of God\nOmit.\nIn the midst of heaven (\u1f10\u03bd \u03bc\u03b5\u03c3\u03bf\u03c5\u03c1\u03b1\u03bd\u03ae\u03bc\u03b1\u03c4\u03b9)\nRev., in mid-heaven. See on Rev 8:13.\nThe everlasting Gospel (\u03b5\u1f50\u03b1\u03b3\u03b3\u03ad\u03bb\u03b9\u03bf\u03bd \u03b1\u1f30\u03ce\u03bd\u03b9\u03bf\u03bd)\nNo article. Hence Rev., an eternal Gospel. Milligan thinks this is to be understood in the same sense as prophesying (Rev 10:11). \u0391\u1f30\u03ce\u03bd\u03b9\u03bf\u03bd includes more than mere duration in time. It is applied to that of which time is not a measure. As applied to the Gospel it marks its likeness to Him whose being is not bounded by time.\nTo preach unto (\u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03af\u03c3\u03b1\u03b9 \u1f10\u03c0\u1f76)\nRev., proclaim, which is better, because more general and wider in meaning. \u1f19\u03c0\u03af which is omitted from the Rec. Tex. is over, throughout the extent of. Compare Mat 24:14.\nThat dwell (\u03ba\u03b1\u03c4\u03bf\u03b9\u03ba\u03bf\u1fe6\u03bd\u03c4\u03b1\u03c2)\nRead \u03ba\u03b1\u03b8\u03b7\u03bc\u03ad\u03bd\u03bf\u03c5\u03c2 that sit. So Rev., in margin. Compare Mat 4:16; Luk 1:79.\nAnother\nAdd \u03b4\u03b5\u03cd\u03c4\u03b5\u03c1\u03bf\u03c2 a second.\nIs fallen (\u1f14\u03c0\u03b5\u03c3\u03b5\u03bd)\nLit., fell. The prophetic aorist expressing the certainty of the fall. Compare Isa 21:9; Jer 51:7, Jer 51:8.\nThe third angel (\u03c4\u03c1\u03af\u03c4\u03bf\u03c2 \u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03c2)\nAdd \u1f04\u03bb\u03bb\u03bf\u03c2 another. Rev., another angel, a third.\nPoured out without mixture (\u03ba\u03b5\u03ba\u03b5\u03c1\u03b1\u03c3\u03bc\u03ad\u03bd\u03bf\u03c5 \u1f00\u03ba\u03c1\u03ac\u03c4\u03bf\u03c5)\nLit., which is mingled unmixed. From the universal custom of mixing wine with water for drinking, the word mingle came to be used in the general sense of prepare by putting into the cup. Hence, to pour out.\nCup of His anger\nCompare Psa 75:8.\nBrimstone (\u03b8\u03b5\u03af\u1ff3)\nCommonly taken as the neuter of \u03b8\u03b5\u1fd6\u03bf\u03c2 divine; that is, divine incense, since burning brimstone was regarded as having power to purify and to avert contagion. By others it is referred to \u03b8\u03cd\u03c9 to burn, and hence to sacrifice.\nTorment (\u03b2\u03b1\u03c3\u03b1\u03bd\u03b9\u03c3\u03bc\u03bf\u1fe6)\nSee on Mat 4:23, Mat 4:24; see vexed, Pe2 2:8.\nGoeth up\nSee Isa 34:9, Isa 34:10; Gen 19:28.\nRest (\u1f00\u03bd\u03ac\u03c0\u03b1\u03c5\u03c3\u03b9\u03bd)\nSee on give rest, Mat 11:28, and see on resteth, Pe1 4:14.\nHere are they\nOmit here are, and read, are, Rev., the patience of the saints, they that keep.\nThe faith of Jesus\nWhich has Jesus for its object.\nBlessed (\u03bc\u03b1\u03ba\u03ac\u03c1\u03b9\u03bf\u03b9)\nSee on Mat 5:3.\nFrom henceforth (\u1f00\u03c0' \u1f04\u03c1\u03c4\u03b9)\nSee on Joh 13:33. To be joined as in A.V. and Rev., with die in the preceding clause, and not with blessed, nor with the following clause. Not from henceforth saith the Spirit. The meaning is variously explained. Some, from the beginning of the Christian age and onward to the end; others, from the moment of death, connecting henceforth with blessed; others from the time when the harvest of the earth is about to be reaped. Sophocles says: \"Show all religious reverence to the gods, for all other things Father Zeus counts secondary; for the reward of piety follows men in death. Whether they live or die it passeth not away\" (\"Philoctetes,\" 1441-1444).\nThat they may rest (\u1f35\u03bd\u03b1 \u1f00\u03bd\u03b1\u03c0\u03b1\u03cd\u03c3\u03c9\u03bd\u03c4\u03b1\u03b9)\nSee on Mat 11:28. The \u1f35\u03bd\u03b1 that gives the ground of the blessed.\nLabors (\u03ba\u03cc\u03c0\u03c9\u03bd)\nFrom \u03ba\u03cc\u03c0\u03c9\u03bd to strike. Hence to beat the breast in grief. \u039a\u03cc\u03c0\u03bf\u03c2 is, therefore, primarily, a smiting as a sign of sorrow, and then sorrow itself. As labor, it is labor which involves weariness and sorrow.\nFollow them (\u1f00\u03ba\u03bf\u03bb\u03bf\u03c5\u03b8\u03b5\u1fd6 \u03bc\u03b5\u03c4' \u03b1\u1f50\u03c4\u1ff6\u03bd)\nRather, accompany. Rev., follow with them. Compare Mat 4:25; Mar 3:7, etc. See on Joh 1:43.\nThrust in (\u03c0\u03ad\u03bc\u03c8\u03bf\u03bd)\nLit., send. Rev., send forth.\nHarvest (\u03b8\u03b5\u03c1\u03b9\u03c3\u03bc\u1f78\u03c2)\nSee on Luk 10:2.\nIs ripe (\u1f10\u03be\u03b7\u03c1\u03ac\u03bd\u03b8\u03b7)\nLit., was dried. Compare Mar 11:20; Joh 15:6. Rev., is over-ripe.\nThrust in (\u1f14\u03b2\u03b1\u03bb\u03b5\u03bd)\nLit., cast.\nTemple (\u03bd\u03b1\u03bf\u1fe6)\nProperly, sanctuary. See on Mat 4:5.\nAltar (\u03b8\u03c5\u03c3\u03b9\u03b1\u03c3\u03c4\u03b7\u03c1\u03af\u03bf\u03c5)\nSee on Act 17:23.\nWhich has power (\u1f14\u03be\u03c9\u03bd \u1f10\u03be\u03bf\u03c5\u03c3\u03af\u03b1\u03bd)\nLit., having power. Some texts add the article \u1f41. So Rev., \"he that hath power.\"\nFire\nIn the Greek with the article, the fire.\nCry (\u03ba\u03c1\u03b1\u03c5\u03b3\u1fc7)\nSee on Luk 1:42.\nThy sharp sickle\nLit., thy sickle, the sharp.\nGather (\u03c4\u03c1\u03cd\u03b3\u03b7\u03c3\u03bf\u03bd)\nFrom \u03c4\u03c1\u03cd\u03b3\u03b7 dryness, included in the notion of ripeness, and hence the vintage, harvest. The verb means therefore to gather ripe fruit. It occurs only in this chapter and in Luk 6:44.\nGrapes (\u03c3\u03c4\u03b1\u03c6\u03c5\u03bb\u03b1\u1f76)\nThe noun in the singular means also a bunch of grapes.\nAre fully ripe (\u1f24\u03ba\u03bc\u03b1\u03c3\u03b1\u03bd)\nOnly here in the New Testament. From \u1f00\u03ba\u03bc\u03ae, transcribed in acme, the highest point. Hence the verb means to reach the height of growth, to be ripe.\nThe great wine-press (\u03c4\u1f74\u03bd \u03bb\u03b7\u1f78\u03bd \u03c4\u1f78\u03bd \u03bc\u03ad\u03b3\u03b1\u03bd)\nThe Greek student will note the masculine adjective with the feminine noun, possibly because the gender of the noun is doubtful. The Rev., in rendering more literally, is more forcible: the wine-press, the great wine-press. See on Mat 21:33.\nFurlong (\u03c3\u03c4\u03b1\u03b4\u03af\u03c9\u03bd)\nThe furlong or stadium was 606 3/4 English feet.","title":"Vincent's Word Studies: Revelation: Revelation Chapter 14","type":"page"}