{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/rev021.htm","path":"bib/cmt/vws/rev021.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/rev021.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nNew (\u03ba\u03b1\u03b9\u03bd\u1f78\u03bd)\nSee on Mat 26:29. Compare Isa 65:17.\nThere was no more sea (\u1f21 \u03b8\u03ac\u03bb\u03b1\u03c3\u03c3\u03b1 \u03bf\u1f50\u03ba \u1f14\u03c3\u03c4\u03b9\u03bd \u1f14\u03c0\u03b9)\nLit., as Rev., the sea is no more. Here as in Rev 20:13. Some explain the sea as the ungodly world. I cannot help thinking this interpretation forced. According to this explanation, the passage is in the highest degree tautological. The first earth was passed away, and the ungodly world was no more.\nI John\nOmit John.\nNew Jerusalem\nOthers join new with coming down, and render coming down new out of heaven.\nA bride\nWith men\nMen at large. No longer with an isolated people like Israel.\nHe shall dwell (\u03c3\u03ba\u03b7\u03bd\u03ce\u03c3\u03b5\u03b9)\nLit., tabernacle. Only in Revelation and Joh 1:14. The word \"denotes much more than the mere general notion of dwelling. There lies in it one of the particulars of that identification of Christ and His people which is fundamental to the seer.\" See on Joh 1:14. Compare Eze 37:27, Eze 37:28.\nPeople (\u03bb\u03b1\u03bf\u1f76)\nNotice the plural, peoples (so Rev.), because many nations shall partake of the fulfillment of the promise. Compare Rev 21:24.\nAnd God Himself shall be with them and be their God\nAnd be is inserted. The Greek is shall be with them their God.\nAnd God shall wipe away\nOmit God. Read, as Rev., and He shall wipe away.\nAll tears (\u03c0\u1fb6\u03bd \u03b4\u03ac\u03ba\u03c1\u03c5\u03bf\u03bd)\nLit., every tear. Compare Isa 25:8.\nThere shall be no more death (\u1f41 \u03b8\u03ac\u03bd\u03b1\u03c4\u03bf\u03c2 \u03bf\u1f50\u03ba \u1f14\u03c3\u03c4\u03b1\u03b9 \u1f14\u03c4\u03b9)\nRender, as Rev., death shall be no more.\nSorrow (\u03c0\u03ad\u03bd\u03b8\u03bf\u03c2)\nBetter, as Rev., mourning, since the word signifies manifested grief. See on Mat 5:4; see on Jam 4:9. Compare Isa 65:19. \"That soul I say,\" observes Socrates, \"herself invisible, departs to the invisible world - to the divine and immortal and rational: thither arriving, she is secure of bliss, and is released from the error and folly of men, their fears and wild passions, and all other human ills, and forever dwells, as they say of the initiated, in company with the gods\" (Plato, \"Phaedo,\" 81). So Sophocles:\n\"Sorrow touches not the dead.\"\n\"Oedipus Coloneus,\" 966\n\"How thrice happy those of mortals, who, having had these ends in view, depart to Hades; for to them alone is it given there to live; but to others, all things there are evil\" (\"Fragment\"). And Euripides:\n\"The dead, tearless, forgets his pains.\"\n\"Troades,\" 606\nTrue and faithful (\u1f00\u03bb\u03b7\u03b8\u03b9\u03bd\u03bf\u1f76 \u03ba\u03b1\u1f76 \u03c0\u03b9\u03c3\u03c4\u03bf\u03af)\nThe proper order of the Greek is the reverse, as Rev., faithful and true.\nIt is done (\u03b3\u03ad\u03b3\u03bf\u03bd\u03b5\u03bd)\nThe correct reading is \u03b3\u03ad\u03b3\u03bf\u03bd\u03b1\u03bd they are come to pass; i.e., these words.\nAlpha and Omega\nBoth have the article, \"the alpha,\" etc. See on Rev 1:8.\nUnto him that is athirst\nCompare Isa 55:1.\nFountain (\u03c0\u03b7\u03b3\u1fc6\u03c2)\nSee on Joh 4:6.\nOf the water of life\nSee Joh 4:10, Joh 4:14. Compare Isa 12:3.\nAll things (\u03c0\u03ac\u03bd\u03c4\u03b1)\nThe correct reading is \u03c4\u03b1\u1fe6\u03c4\u03b1 these things. So Rev.\nHis God (\u03b1\u1f50\u03c4\u1ff7 \u0398\u03b5\u1f78\u03c2)\nLit., God unto him.\nMy Son (\u03bc\u03bf\u03b9 \u1f41 \u03c5\u1f31\u03cc\u03c2)\nLit., the Son to me. See on Joh 1:12. This is the only place in John's writings where \u03c5\u1f31\u03cc\u03c2 son is used of the relation of man to God.\nThe fearful (\u03b4\u03b5\u03b9\u03bb\u03bf\u1fd6\u03c2)\nThe dative case. Hence, as Rev., for the fearful. Only here, Mat 8:26, and Mar 4:40.\nAbominable (\u1f10\u03b2\u03b4\u03b5\u03bb\u03c5\u03b3\u03bc\u03ad\u03bd\u03bf\u03b9\u03c2)\nSee on abomination, Mat 24:15. Properly, defiled with abominations.\nWhoremongers (\u03c0\u03cc\u03c1\u03bd\u03bf\u03b9\u03c2)\nMuch better, as Rev., fornicators.\nSorcerers\nSee on sorceries, Rev 9:21.\nShall have their part (\u03c4\u1f78 \u03bc\u03ad\u03c1\u03bf\u03c2 \u03b1\u1f50\u03c4\u1ff6\u03bd)\nLit., the whole passage reads: to the fearful, etc., their part. Shall be is supplied.\nUnto me\nOmit.\nVials\nProperly bowls. See on Rev 5:8.\nIn the Spirit\nSee on Rev 1:10.\nMountain\nCompare Eze 40:2.\nThat great city, the holy Jerusalem\nOmit great. Render the article as usual, and not as a demonstrative pronoun, and construe holy with city. So Rev., the holy city Jerusalem.\nGlory of God\nNot merely divine brightness, but the presence of the God of glory Himself. Compare Exo 40:34.\nLight (\u03c6\u03c9\u03c3\u03c4\u1f74\u03c1)\nStrictly, luminary; that with which the city is illumined, the heavenly Lamb. See Rev 21:23. The word occurs only here and Phi 2:15.\nJasper\nSee on Rev 4:3.\nClear as crystal (\u03ba\u03c1\u03c5\u03c3\u03c4\u03b1\u03bb\u03bb\u03af\u03b6\u03bf\u03bd\u03c4\u03b9)\nLit., shining like crystal.\nAnd had (\u1f14\u03c7\u03bf\u03c5\u03c3\u03ac\u03bd \u03c4\u03b5)\nRev., more simply and literally, having.\nGates (\u03c0\u03c5\u03bb\u1ff6\u03bd\u03b1\u03c2)\nProperly large gates. See on Luk 16:20; see on Act 12:13. Compare Eze 48:30 sqq.\nEast (\u1f00\u03bd\u03b1\u03c4\u03bf\u03bb\u1fc6\u03c2)\nSee on Mat 2:2, and see on day-spring, Luk 1:78. See the tribes arranged by gates in Eze 48:31-34.\nWest (\u03b4\u03c5\u03c3\u03bc\u1ff6\u03bd)\nLit., the goings down or settings.\nFoundations (\u03b8\u03b5\u03bc\u03b5\u03bb\u03af\u03bf\u03c5\u03c2)\nSee on the kindred verb \u03b8\u03b5\u03bc\u03b5\u03bb\u03b9\u03ce\u03c3\u03b5\u03b9 shalt settle, Pe1 5:10.\nIn them the names (\u1f10\u03bd \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 \u1f40\u03bd\u03cc\u03bc\u03b1\u03c4\u03b1)\nThe correct reading is \u1f10\u03c0' \u03b1\u1f50\u03c4\u1ff6\u03bd \u03b4\u03ce\u03b4\u03b5\u03ba\u03b1 \u1f40\u03bd\u03cc\u03bc\u03b1\u03c4\u03b1, on them twelve names.\nA golden reed\nAdd \u03bc\u03ad\u03c4\u03c1\u03bf\u03bd as a measure. See Rev 11:1. Compare Eze 40:5.\nFour square (\u03c4\u03b5\u03c4\u03c1\u03ac\u03b3\u03c9\u03bd\u03bf\u03c2)\nFrom \u03c4\u03ad\u03c4\u03c1\u03b1 four and \u03b3\u03c9\u03bd\u03af\u03b1 an angle. Only here in the New Testament. Compare Eze 48:16, Eze 48:20. Twelve-thousand furlongs (\u1f10\u03c0\u1f76 \u03c3\u03c4\u03b1\u03b4\u03af\u03c9\u03bd \u03b4\u03ce\u03b4\u03b5\u03ba\u03b1 \u03c7\u03b9\u03bb\u03b9\u03ac\u03b4\u03c9\u03bd). Strictly, to the length of (\u1f10\u03c0\u03af) twelve, etc. For the collective term \u03c7\u03b9\u03bb\u03b9\u03ac\u03b4\u03b5\u03c2 thousands, see on Rev 5:11. For furlongs see on Rev 14:20. The twelve-thousand furlongs would be 1378.97 English miles. Interpretations vary hopelessly. The description seems to be that of a vast cube, which may have been suggested by the Holy of Holies of the tabernacle, which was of that shape. But opinions differ as to whether the twelve thousand furlongs are the measure of the four sides of the city taken together, in which case each side will measure three thousand furlongs; or whether the twelve-thousand furlongs are intended to represent the length of each side. The former explanation is prompted by the desire to reduce the vast dimensions of the city. Another difficulty is raised about the height. Dsterdieck, for example, maintains that the houses were three-thousand stadia in height. The question arises whether the vertical surface of the cube includes the hill or rock on which the city was placed, a view to which Alford inclines. These are enough to show how utterly futile are attempts to reduce these symbolic visions to mathematical statement. Professor Milligan aptly remarks: \"Nor is it of the smallest moment to reduce the enormous dimensions spoken of. No reduction brings them within the bounds of verisimilitude; and no effort in that direction is required. The idea is alone to be thought of.\"\nCubits (\u03c0\u03b7\u03c7\u1ff6\u03bd)\nThe word originally means that part of the arm between the hand and the elbow-joint, the forearm. Hence a cubit or ell, a measure of the distance from the joint of the elbow to the tip of the middle finger, i.e., about a foot and a half. The precise length, however, is disputed. Cubit is from the Latin cubitus the elbow, on which one reclines (cubat). Some take the one hundred and forty-four cubits as representing the height of the wall; others the thickness. If the height, then they must be interpreted as equal to the twelve thousand furlongs, since the length and the breadth and the height of the city are equal (Rev 21:16). It is to be noted, however, that there is a distinction between the measure of the city and the measure of the wall. \"The most inconsiderable wall\" remarks Dsterdieck, \"is sufficient to exclude all that is impure.\"\nThe measure of a man, that is, of the angel\n\"It is to be the dwelling-place of men; and even, therefore, when an angel measures it, he measures it according to the measure of a man\" (Milligan).\nThe building (\u1f10\u03bd\u03b4\u03cc\u03bc\u03b7\u03c3\u03b9\u03c2)\nOnly here in the New Testament. From \u1f10\u03bd in and \u03b4\u03c9\u03bc\u03ac\u03c9 to build. Lit., that which is built in. Hence the building of the wall is the material built into the wall; of which the wall was composed.\nGlass (\u1f51\u03ac\u03bb\u1ff3)\nOnly here and Rev 21:21. For the kindred adjective \u1f51\u03ac\u03bb\u03b9\u03bd\u03bf\u03c2 of glass, see on Rev 4:6.\nAll manner of precious stones\nCompare Isaiah 54;11, Isa 12:1-6; Ch1 29:2.\nSapphire (\u03c3\u03ac\u03c0\u03c6\u03b5\u03b9\u03c1\u03bf\u03c2)\nCompare Isa 54:11; Eze 1:26. Probably lapis lazuli. Our sapphire is supposed to be represented by the jacinth in Rev 21:20. Pliny describes the \u03c3\u03ac\u03c0\u03c6\u03b5\u03b9\u03c1\u03bf\u03c2 as opaque and sprinkled with specks of gold, and states that it came from Media (i.e. Persia and Bokhara) whence the supply is brought to this day. King (\"Precious Stones and Gems,\" cited by Lee), says: \"Before the true precious stones were introduced from India, the lapis lazuli held the highest place in the estimation of the primitive nations of Asia and Greece; in fact it was almost the only stone known to them having beauty of color to recommend it.\"\nChalcedony (\u03c7\u03b1\u03bb\u03ba\u03b7\u03b4\u03ce\u03bd)\nFrom Chalcedon, where the stone was found in the neighboring copper mines. It was probably an inferior species of emerald, as crystal of carbonate of copper, which is still popularly called \"the copper emerald.\" Pliny describes it as small and brittle, changing its color when moved about, like the green feathers in the necks of peacocks and pigeons.\nEmerald\nSardonyx (\u03c3\u03b1\u03c1\u03b4\u03cc\u03bd\u03c5\u03be)\nThe most beautiful and rarest variety of onyx. Pliny defines it as originally signifying a white mark in a sard, like the human nail (\u1f44\u03bd\u03c5\u03be) placed upon flesh, and both of them transparent. Onyx is called from the resemblance of its white and yellow veins to the shades in the human finger-nail. The early Greeks make no distinction between the onyx and the sardonyx.\nSardius\nChrysolite (\u03c7\u03c1\u03c5\u03c3\u03cc\u03bb\u03b9\u03b8\u03bf\u03c2)\nFrom \u03c7\u03c1\u03c5\u03c3\u03cc\u03c2 gold and \u03bb\u03af\u03b8\u03bf\u03c2 stone. Lit., gold-stone. Identified by some with our topaz, by others with amber. Pliny describes it as \"translucent with golden luster.\"\nBeryl (\u03b2\u03ae\u03c1\u03c5\u03bb\u03bb\u03bf\u03c2)\nPliny says that it resembled the greenness of the pure sea. It has been supposed to be of the same or similar nature with the emerald.\nTopaz (\u03c4\u03bf\u03c0\u03ac\u03b6\u03b9\u03bf\u03bd)\nCompare Job 28:19. The name was derived from an island in the Red Sea where the gem was first discovered. The stone is our peridot. The Roman lapidaries distinguished the two varieties, the chrysopteron, our chrysolite, and the prasoides, our peridot. The former is much harder, and the yellow color predominates over the green. The modern topaz was entirely unknown to the ancients.\nChrysoprasus\nRev., chrysoprase. From \u03c7\u03c1\u03c5\u03c3\u03cc\u03c2 gold and \u03c0\u03c1\u03ac\u03c3\u03bf\u03bd a leek; the color being a translucent, golden green, like that of a leek. According to Pliny it was a variety of the beryl.\nJacinth (\u1f51\u03ac\u03ba\u03b9\u03bd\u03b8\u03bf\u03c2)\nSee on Rev 9:17.\nAmethyst (\u1f00\u03bc\u03ad\u03b8\u03c5\u03c3\u03c4\u03bf\u03c2)\nFrom \u1f00 not and \u03bc\u03b5\u03b8\u03cd\u03c9 to be drunken in wine, the stone being supposed to avert intoxication. Pliny distinguishes it from the jacinth, in that, in the latter, the violet hue of the amethyst is diluted. The stone is the amethystine quartz, or rock-crystal, colored purple by manganese of iron.\nPearls (\u03bc\u03b1\u03c1\u03b3\u03b1\u03c1\u03af\u03c4\u03b1\u03b9)\nThe pearl seems to have been known from the earliest times to the Asiatic Greeks, in consequence of their intercourse with the Persians. Among the motives which impelled Caesar to attempt the conquest of Britain, was the fame of its pearl-fisheries. Pearls held the highest rank among precious stones. The Latin term unio (unity) was applied to the pearl because no two were found exactly alike; but the word became in time restricted to the fine, spherical pearls, while the generic name was margarita. Shakespeare uses union for pearl in Hamlet, Act v., Sc. 2.\n\"The king shall drink to Hamlet's better health:\nAnd in the cup an union shall he throw\nRicher than that which four successive kings\nIn Denmark's crown have worn.\"\nAnd again:\n\"Drink of this potion: is thy union here?\"\nEvery several gate (\u1f00\u03bd\u1f70 \u03b5\u1f37\u03c2 \u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03c2 \u03c4\u1ff6\u03bd \u03c0\u03c5\u03bb\u03ce\u03bd\u03c9\u03bd)\nRev., each one of the several gates, thus bringing out the force of the genitive \u03c0\u03c5\u03bb\u03ce\u03bd\u03c9\u03bd of gates. The idea several is conveyed by \u1f00\u03bd\u03ac, as Luk 9:3, \u1f00\u03bd\u1f70 \u03b4\u03cd\u03bf \u03c7\u03b9\u03c4\u1ff6\u03bd\u03b1\u03c2 \"two coats apiece:\" Joh 2:6, \u1f00\u03bd\u1f70 \u03bc\u03b5\u03c4\u03c1\u03b7\u03c4\u1f70\u03be \u03b4\u03cd\u03bf \u1f23 \u03c4\u03c1\u03b5\u1fd6\u03c2 \"two or three firkins apiece.\"\nStreet (\u03c0\u03bb\u03b1\u03c4\u03b5\u1fd6\u03b1)\nSee on Luk 14:21. From \u03c0\u03bb\u03b1\u03c4\u03cd\u03c2 broad. Hence the broadway.\nNo temple\nThe entire city is now one holy temple of God. See on Rev 1:6.\nThe glory of God did lighten it\nThe light (\u1f41 \u03bb\u03cd\u03c7\u03bd\u03bf\u03c2)\nRev., better, lamp. See on Joh 5:35.\nOf them which are saved\nIn the light (\u1f10\u03bd \u03c4\u1ff7 \u03c6\u03c9\u03c4\u1f76)\nRead \u03b4\u03b9\u1f70 \u03c4\u03bf\u1fe6 \u03c6\u03c9\u03c4\u1f78\u03c2 \"amidst the light\" or \"by the light.\"\nDo bring (\u03c6\u03ad\u03c1\u03bf\u03c5\u03c3\u03b9\u03bd)\nThe present tense, denoting habit.\nGlory and honor\nOmit and honor. Compare Isa 60:3.\nThat defileth (\u03ba\u03bf\u03b9\u03bd\u03bf\u1fe6\u03bd)\nThe participle. But the correct reading is the adjective \u03ba\u03bf\u03b9\u03bd\u1f78\u03bd common, hence unhallowed. Rev., unclean.\nWorketh (\u03c0\u03bf\u03b9\u03bf\u1fe6\u03bd)\nLit., maketh or doeth.\n\"In this present life, I reckon that we make the nearest approach to knowledge when we have the least possible communion or fellowship with the body, and are not infected with the bodily nature, but remain pure until the hour when God himself is pleased to release us. And then the foolishness of the body will be cleared away, and we shall be pure and hold converse with other pure souls, and know of ourselves the clear light everywhere, which is no other than the light of truth. For no impure thing is allowed to approach the pure\" (Plato, \"Phaedo,\" 67).","title":"Vincent's Word Studies: Revelation: Revelation Chapter 21","type":"page"}