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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. A further description of the heavenly state of the church, ver. 1-5. II. A confirmation of this and all the other visions of this book, ver. 6-19. III. The conclusion, ver. 20, 21.
Adam Clarke: Commentary on the Bible - 1831
The river of the water of life, Rev 22:1. The tree of life, Rev 22:2. There is no curse nor darkness in the city of God, Rev 22:3-5. The angel assures John of the truth of what he has heard, and states that the time of the fulfillment is at hand, Rev 22:6, Rev 22:7. He forbids John to worship him, Rev 22:8, Rev 22:9. Again he states that the time of the fulfillment of the prophecies of this book is at hand, Rev 22:10-12. Christ is Alpha and Omega, Rev 22:13. The blessedness of those who keep his commandments; they enter through the gates into the city, Rev 22:14. All the unholy are excluded, Rev 22:15. Christ sent his angel to testify of those things in the Churches, Rev 22:16. The invitation of the Spirit and the bride, Rev 22:17. A curse denounced against those who shall either add to or take away front the prophecies of this book, Rev 22:18, Rev 22:19. Christ cometh quickly, Rev 22:20. The apostolical benediction, Rev 22:21.
Albert Barnes: Notes on the Bible - 1834
22:0: For the analysis of the first five verses of this chapter see the analysis of Rev_. 21. The chapter comprises the remainder of the description of the "New Jerusalem" - the blessed abode of the saints Rev 22:1-5, and then Rev_. 22:6-21 the conclusion or epilogue of the whole book. It is difficult to conceive what induced the author of the division of the New Testament into chapters, to separate the first five verses of this chapter from the preceding chapter. A new chapter should have commenced at Rev 22:6; for the remainder properly comprises the conclusion of the whole book. Compare the introduction to the notes on the Gospels.
Analysis Of Chapter 22:6-20
This portion of the Book of Revelation is properly the epilogue, or conclusion. The main purposes of the vision are accomplished; the enemies of the church are quelled; the church is triumphant; the affairs of the world are wound up; the redeemed are received to their blissful, eternal abode; the wicked are cut off; the earth is purified, and the affairs of the universe are fixed on their permanent foundation. A few miscellaneous matters, therefore, close the book:
(1) A solemn affirmation on the part of him who had made these Revelations, that they are true, and that they will be speedily accomplished, and that he will be blessed or happy who shall keep the sayings of the book, Rev 22:6-7.
(2) the effect of all these things on John himself, leading him, as in a former case Rev 19:10, to a disposition to worship him who had been the medium in making to him such extraordinary communications, Rev 22:8-9.
(3) a command not to seal up what had been Rev_ealed, since the time was near. These things would soon have their fulfillment, and it was proper that the prophecies should be unsealed, or open, both that the events might be compared with the predictions, and that a persecuted church might be able to see what would be the result of all these things, and to find consolation in the assurance of the final triumph of the Son of God, Rev 22:10.
(4) the fixed and unchangeable state of the righteous and the wicked, Rev 22:11-13.
(5) the blessedness of those who keep the commandments of God, and who enter into the New Jerusalem, Rev 22:14-15.
(6) Jesus, the root and the offspring of David, and the bright and morning star, proclaims himself to be the Author of all these Revelations by the instrumentality of an angel, Rev 22:16.
(7) the universal invitation of the gospel - the language of Jesus himself - giving utterance to his strong desire for the salvation of people, Rev 22:17.
(8) a solemn command not to change anything that had been Rev_ealed in this book, either by adding to it or taking from it, Rev 22:18-19.
(9) the assurance that he who had made these Revelations would come quickly, and the joyous assent of John to this, and prayer that his advent might soon occur, Rev 22:20.
(10) the benediction, Rev 22:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rev 22:1, The river of the water of life; Rev 22:2, The tree of life; Rev 22:5, The light of the city of God is himself; Rev 22:9, The angel will not be worshipped; Rev 22:18, Nothing may be added to the word of God, nor taken therefrom.
John Gill
INTRODUCTION TO REVELATION 22
This chapter contains a further account of the above city, a confirmation of the visions of this book, and the conclusion of it. The city is further described by the river that ran by it, or through it, called a river of water of life, said to be pure and clear as crystal, and to have its rise from the throne of God and the Lamb; and by the tree of life in the midst of it, situated on each side the river, bearing twelve sorts of fruit, yielded every month, the leaves of which heal the nations, Rev_ 22:1 and the happiness of the inhabitants of it is set forth, by there being no curse in it; by the throne of God and the Lamb being in it; by the service of the saints in it; by the pleasure they enjoy, and the honour put upon them; by the light of the place, and the duration of the saints' reign, Rev_ 22:3 next follow testimonies concerning the authority of the book, and the truth of things in it; and first, the testimony of the angel that talked with John, declaring that the things in it were true and faithful; and that he was sent from the Lord God of the prophets to show to the saints things that would quickly come to pass; and that Christ himself would quickly come; and that they were happy who kept and observed the sayings and prophecies of it, Rev_ 22:6 then the testimony of John who saw and heard them, and was about to worship the angel that declared them, but was forbid by him, and dissuaded from it, by observing to him who he was, a fellow servant of his and of his brethren, and that God only was to be worshipped, Rev_ 22:8 who is ordered, as it seems by Christ, not to seal up the prophecies delivered to him, since the time of their fulfilment was at hand, when men would remain just as they were, whether ungodly and filthy, or righteous and holy, Rev_ 22:10 and who declares that he should quickly come to reward every man according to his works; and that he was the Alpha and Omega, the beginning and the end, the first and the last; and that they were happy that did his commandments, since it would appear they had a right to the tree of life, and to entrance through the gates into the city before described, when wicked men, whose characters are given, would be without, Rev_ 22:12 and still more clearly and fully Christ asserts himself to be the author of this revelation, and the sender of the angel, to testify it to the church, who is David's root and offspring, and the morning star, whose coming is to be wished for by the Spirit and bride, and every truly gracious soul, Rev_ 22:16 and to show the perfection and authority of this book, as well as of the whole Scripture, and to deter persons from adding to it, or taking from it, he threatens to inflict on such persons the plagues herein written, and to take the names of such out of the book of life, out of the holy city, and from the things written in this book, Rev_ 22:18 and then he delivers out a fresh asseveration of his speedy coming, to which John adds his hearty "Amen", and earnest request that he would come quickly; and the book is concluded with a benediction usual in the epistles, especially in those of the Apostle Paul, Rev_ 22:20.
22:122:1: Եւ եցոյց ինձ մաքուր գետ կենդանի ջրոյ՝ սառնատեսա՛կ, որ ելանէր յաթոռոյն Աստուծոյ եւ Գառինն:
1 Հրեշտակն ինձ ցոյց տուեց նաեւ սառնորակ կենդանի ջրի մաքուր մի գետ, որ բխում էր Աստծու եւ Գառան գահից ու գնում էր քաղաքի հրապարակների միջով:
22 Ինծի կեանքի ջուրի գետ* մը ցուցուց ակնվանիի պէս պայծառ, որ Աստուծոյ ու Գառնուկին աթոռէն կ’ելլէր։
Եւ եցոյց ինձ [355]մաքուր [356]գետ կենդանի ջրոյ սառնատեսակ``, որ ելանէր յաթոռոյն Աստուծոյ եւ Գառինն:

22:1: Եւ եցոյց ինձ մաքուր գետ կենդանի ջրոյ՝ սառնատեսա՛կ, որ ելանէր յաթոռոյն Աստուծոյ եւ Գառինն:
1 Հրեշտակն ինձ ցոյց տուեց նաեւ սառնորակ կենդանի ջրի մաքուր մի գետ, որ բխում էր Աստծու եւ Գառան գահից ու գնում էր քաղաքի հրապարակների միջով:
22 Ինծի կեանքի ջուրի գետ* մը ցուցուց ակնվանիի պէս պայծառ, որ Աստուծոյ ու Գառնուկին աթոռէն կ’ելլէր։
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22:11: И показал мне чистую реку воды жизни, светлую, как кристалл, исходящую от престола Бога и Агнца.
22:1  καὶ ἔδειξέν μοι ποταμὸν ὕδατος ζωῆς λαμπρὸν ὡς κρύσταλλον, ἐκπορευόμενον ἐκ τοῦ θρόνου τοῦ θεοῦ καὶ τοῦ ἀρνίου.
22:1. καὶ (And) ἔδειξέν (it-showed) μοι (unto-me) ποταμὸν ( to-a-river ) ὕδατος ( of-a-water ) ζωῆς ( of-a-lifing ) λαμπρὸν (to-en-lamped) ὡς (as) κρύσταλλον, (to-a-crystal," ἐκπορευόμενον ( to-traversing-out-of ) ἐκ (out) τοῦ (of-the-one) θρόνου (of-a-throne) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) τοῦ (of-the-one) ἀρνίου (of-a-Lamblet)
22:1. et ostendit mihi fluvium aquae vitae splendidum tamquam cristallum procedentem de sede Dei et agniAnd he shewed me a river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb.
1. And he shewed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb,
22:1. And he showed me the river of the water of life, shining like crystal, proceeding from the throne of God and of the Lamb.
22:1. And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.
And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb:

1: И показал мне чистую реку воды жизни, светлую, как кристалл, исходящую от престола Бога и Агнца.
22:1  καὶ ἔδειξέν μοι ποταμὸν ὕδατος ζωῆς λαμπρὸν ὡς κρύσταλλον, ἐκπορευόμενον ἐκ τοῦ θρόνου τοῦ θεοῦ καὶ τοῦ ἀρνίου.
22:1. et ostendit mihi fluvium aquae vitae splendidum tamquam cristallum procedentem de sede Dei et agni
And he shewed me a river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb.
22:1. And he showed me the river of the water of life, shining like crystal, proceeding from the throne of God and of the Lamb.
22:1. And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5: Видение XXII главы хотя и относится к тому же новому Иерусалиму, но касается той ее стороны, в которой обнаруживается жизнь его обитателей. Иоанн видит воду жизни, которая течет через город от престола Агнца, ее вода будет именно тем питием, которое будет утолять жажду обитателей нового Иерусалима. Берега этой реки усажены деревом жизни, плодами которого будут питаться обитатели. Даже и листья этого дерева будут годны для употребления в пищу с пользою для организма (исцеление - в смысле дальнейшей ступени совершенства). Изображение блаженной жизни, данное в 1: и 2: ст., заканчивается новыми конкретными чертами, которыми укрепляется та истина, что будущая блаженная жизнь всех ее участников будет совершенно чужда и свободна всякого зла и греха: в новом царстве не будет проклятого. Новое царство будет исключительно Царством Божиим, которое будет состоять в теснейшем общении Бога с прославленными Его служителями. Близость к Богу и это созерцание Его вследствие близости отразится на самой жизни блаженных, как бы на их внешности: имя Его будет на их челах (ср. IV:3, 12). В будущем царстве снова восстановится первоначальное отношение человека к природе. Блаженные тогда явятся истинными царями обновленной природы, которая будет подчиняться им не воздыхая (Рим 8:22), но свободно и охотно. Тогда все будет восславлено Богом: Бог над всем и всеми, люди и Ангелы - над внешнею природою.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The New Jerusalem.A. D. 95.
1 And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. 2 In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. 3 And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him: 4 And they shall see his face; and his name shall be in their foreheads. 5 And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.

The heavenly state which was before described as a city, and called the new Jerusalem, is here described as a paradise, alluding to the earthly paradise which was lost by the sin of the first Adam; here is another paradise restored by the second Adam. A paradise in a city, or a whole city in a paradise! In the first paradise there were only two persons to behold the beauty and taste the pleasures of it; but in this second paradise whole cities and nations shall find abundant delight and satisfaction. And here observe,

I. The river of paradise. The earthly paradise was well watered: no place can be pleasant or fruitful that is not so. This river is described, 1. By its fountain-head--the throne of God and the Lamb. All our springs of grace, comfort, and glory, are in God; and all our streams from him are through the mediation of the Lamb. 2. By its quality--pure and clear as crystal. All the streams of earthly comfort are muddy; but these are clear, salutary, and refreshing, giving life, and preserving life, to those who drink of them.

II. The tree of life, in this paradise. Such a tree there was in the earthly paradise, Gen. ii. 9. This far excels it. And now, as to this tree, observe, 1. The situation of it--in the midst of the street, and on either side the river; or, as might have been better rendered, in the midst between the terrace-walk and the river. This tree of life is fed by the pure waters of the river that comes from the throne of God. The presence and perfections of God furnish out all the glory and blessedness of heaven. 2. The fruitfulness of this tree. (1.) It brings forth many sorts of fruit--twelve sorts, suited to the refined taste of all the saints. (2.) It brings forth fruit at all times--yields its fruit every month. This tree is never empty, never barren; there is always fruit upon it. In heaven there is not only a variety of pure and satisfying pleasures, but a continuance of them, and always fresh. (3.) The fruit is not only pleasant, but wholesome. The presence of God in heaven is the health and happiness of the saints; there they find in him a remedy for all their former maladies, and are preserved by him in the most healthful and vigorous state.

III. The perfect freedom of this paradise from every thing that is evil (v. 3): There shall be no more curse; no accursed one--katanathema, no serpent there, as there was in the earthly paradise. Here is the great excellency of this paradise. The devil has nothing to do there; he cannot draw the saints from serving God to be subject to himself, as he did our first parents, nor can he so much as disturb them in the service of God.

IV. The supreme felicity of this paradisiacal state. 1. There the saints shall see the face of God; there they shall enjoy the beatific vision. 2. God will own them, as having his seal and name on their foreheads. 3. They shall reign with him for ever; their service shall be not only freedom but honour and dominion. 4. All this shall be with perfect knowledge and joy. They shall be full of wisdom and comfort, continually walking in the light of the Lord; and this not for a time, but for ever and ever.
Adam Clarke: Commentary on the Bible - 1831
22:1: Pure river of water of life - This is evidently a reference to the garden of paradise, and the river by which it was watered; and there is also a reference to the account, Eze 47:7-12. Water of life, as we have seen before, generally signifies spring or running water; here it may signify incessant communications of happiness proceeding from God.
Albert Barnes: Notes on the Bible - 1834
22:1: And he showed me a pure river of water of life - In the New Jerusalem; the happy abode of the redeemed. The phrase "water of life," means living or running water, like a spring or fountain, as contrasted with a stagnant pool. See the notes on Joh 4:14. The allusion here is doubtless to the first Eden, where a river watered the garden (Gen 2:10, seq.), and as this is a description of Eden recovered, or Paradise regained, it was natural to introduce a river of water also, yet in such a way as to accord with the general description of that future abode of the redeemed. It does not spring up, therefore, from the ground, but flows from the throne of God and the Lamb. Perhaps, also, the writer had in his eye the description in Eze 47:1-12, where a stream issues from under the temple, and is parted in different directions.
Clear as crystal - See the notes on Rev 4:6.
Proceeding out of the throne of God and of the Lamb - Flowing from the foot of the throne. Compare Rev 4:6. This idea is strictly in accordance with Oriental imagery. In the East, fountains and running streams constituted an essential part of the image of enjoyment and prosperity (see the notes on Isa 35:6), and such fountains were common in the courts of Oriental houses. Here, the river is an emblem of peace, happiness, plenty; and the essential thought in its flowing from the throne is, that all the happiness of heaven proceeds from God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:1: A pure: Psa 36:8, Psa 46:4; Isa 41:18, Isa 48:18, Isa 66:12; Eze 47:1-9; Zac 14:8; Joh 7:38, Joh 7:39
water: Rev 7:17, Rev 21:6; Psa 36:9; Jer 2:13, Jer 17:13; Joh 4:10, Joh 4:11, Joh 4:14
clear: Rev 21:11
proceeding: Rev 3:21, Rev 4:5, Rev 5:6, Rev 5:13, Rev 7:10, Rev 7:11, Rev 7:17; Joh 14:16-18, Joh 15:26, Joh 16:7-15; Act 1:4, Act 1:5, Act 2:33
Geneva 1599
22:1 And (1) he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.
(1) Here is absolved and finished the description of the celestial Church (as I showed before) See Rev_ 21:12 by the effects in (Rev_ 22:5), and then this book is concluded in the rest of the chapter. The effects proceeding from God, who dwells in the Church, are these: the everlasting grace of God, in this verse, the eternal life of the godly, as in (Rev_ 2:7) the eternal fruits which the godly bring forth to God, themselves and others, (Rev_ 22:2), freedom and immunity from all evil, God himself taking pleasure in his servants, and they likewise in their God, (Rev_ 22:3). The beholding and sight of God, and sealing of the faithful from all eternity, (Rev_ 22:4) the light of God and an everlasting kingdom and glory, (Rev_ 22:5).
John Gill
22:1 And he showed me a pure river of water of life,.... Not baptism, which used to be administered in rivers and pools of water; and which engaged to purity of life; and, the power and authority of administering which was from God and Christ; but in this Jerusalem state there will be no use nor need of ordinances; for Rev_ 22:1 belongs to the preceding chapter, and is a continuation of the same account, this being not a new vision, but a part of the former, which the same angel, as in Rev_ 21:9 proceeds to show to John: nor is the Holy Ghost intended by this river, whose gifts and graces are sometimes, for their plenty, purity, and quickening virtue, compared to rivers of living water; and who is a pure and holy Spirit, and proceeds from the Father and the Son: nor the doctrine of the Gospel, which comes from the blessed God, and is the Gospel of Christ; and, when purely and faithfully preached, is clear as crystal; and is the means of conveying spiritual life to men, and of supporting it in them: nor the ultimate joys of heaven, which may be called a river of pleasure, for the fulness and variety of delight; pure, and clear as crystal, for the holiness and perfect knowledge of that state; and be said to proceed from the throne of God and the Lamb, being the free gift of God through Christ; but this state is not designed here: rather, therefore, by this river is meant the everlasting love of God, which may be compared to a river for its largeness and abundance, its height and depth, its length and breadth; and for the large displays of it in this state, when its waters will increase, and be a broad river to swim in, and be unpassable; and for the streams of it in election, redemption, calling, justification, pardon, adoption, and eternal life, which make glad the city of God; and for the pleasure it yields, and the fruitfulness it gives to those who drink of it: it may be called a river "of water of life", because in the present state of things it quickens such who are dead in trespasses and sins; revives the saints when dead and lifeless, supports their spirits, and is a cordial that preserves from fainting; it keeps and secures from dying the second death and is the spring and source of eternal life; and that itself will last and flow for ever, it is ever running water, it is everlasting love: and it may be said to be pure and
clear as crystal, it being free from all hypocrisy and dissimulation, being real, hearty, and sincere, both in the Father and in Christ, of which the fullest proofs and demonstrations are given; and being clear of all motives and conditions in the creature, by which it might be influenced; and it engaging to purity and holiness of life and conversation; for the doctrine, which brings the account of it, and the inward principle of grace, which is the fruit of it, and every discovery of it, have a tendency hereunto:
proceeding out of the throne of God and of the Lamb; not taking its rise from man's obedience, nor from his love to God, nor from his faith in Christ; for the love of God is prior to all these, and is the spring and cause of them, and therefore cannot be moved and influenced by them; but it has its origin from the sovereignty of God and of Christ, signified by the throne of both, who will be gracious to whom they will be gracious; nor can any reason be given why they love any of the sons of men, but their own sovereign will and pleasure; this is the sole motive, spring, and cause of their love; and God and the Lamb being mentioned together, shows both the equal dignity of their persons, being on the same throne, and the equality of their love to the inhabitants of the new Jerusalem: and thus, as a river adds to the pleasure, use, convenience, and wholesomeness of a city, this glorious city is commended by such a river running by it, or in the midst of it: there may be an allusion to the river which ran out of the garden of Eden, for this will be a paradisiacal state, Gen 2:9 or rather to the waters in Ezek 47:1 which came from under the threshold of the Sanctuary; though this river proceeds not from the temple, there being no temple in this state, but from the throne of God and the Lamb, which is instead of it.
John Wesley
22:1 And he showed me a river of the water of life - The ever fresh and fruitful effluence of the Holy Ghost. See Ezek 47:1-12; where also the trees are mentioned which "bear fruit every month," that is, perpetually. Proceeding out of the throne of God, and of the Lamb - "All that the Father hath," saith the Son of God, "is mine;" even the throne of his glory.
Robert Jamieson, A. R. Fausset and David Brown
22:1 THE RIVER OF LIFE: THE TREE OF LIFE: THE OTHER BLESSEDNESSES OF THE REDEEMED. JOHN FORBIDDEN TO WORSHIP THE ANGEL. NEARNESS OF CHRIST'S COMING TO FIX MAN'S ETERNAL STATE. TESTIMONY OF JESUS, HIS SPIRIT, AND THE BRIDE, ANY ADDITION TO WHICH, OR SUBTRACTION FROM WHICH, SHALL BE ETERNALLY PUNISHED. CLOSING BENEDICTION. (Rev. 22:1-21)
pure--A, B, Vulgate, and HILARY 22, omit.
water of life--infinitely superior to the typical waters in the first Paradise (Gen 2:10-14); and even superior to those figurative ones in the millennial Jerusalem (Ezek 47:1, Ezek 47:12; Zech 14:8), as the matured fruit is superior to the flower. The millennial waters represent full Gospel grace; these waters of new Jerusalem represent Gospel glory perfected. Their continuous flow from God, the Fountain of life, symbolizes the uninterrupted continuance of life derived by the saints, ever fresh, from Him: life in fulness of joy, as well as perpetual vitality. Like pure crystal, it is free from every taint: compare Rev_ 4:6, "before the throne a sea of glass, like crystal."
clear--Greek, "bright."
22:222:2: Եւ գնա՛յր ՚ի մէջ հրապարակաց քաղաքին. եւ զեզերբ գետոյն աստի՛ եւ անտի ծա՛ռ կենաց՝ որ բերէր պտուղս երկոտասան. ըստ միոյ միոյ ամսոց տային զպտուղս իւրեանց. եւ տերեւ ծառոյն՝ էր բժշկութիւն հեթանոսաց[5353]: [5353] Ոմանք. Եւ գնայր ընդ մէջ... եւ զեզերբք գետոյն... ծառս կենաց, որք բերէին պտ՛՛... միոյ ամսոյ... եւ տերեւ ծառոցն էր։
2 Գետի եզերքին, մէկ եւ միւս կողմում, կար կենաց ծառ, որ տալիս էր տասներկու անգամ պտուղ. ամէն ամիս՝ իր պտուղը. եւ ծառի տերեւը ազգերի բուժման համար էր:
2 Այն քաղաքին հրապարակին մէջ ու այն գետին մէկ կողմէն ու միւս կողմէն կենաց ծառ մը կար, որ տասներկու կերպ պտուղ կը բերէր։ Ամէն ամիս իր պտուղը կու տար։ Այն ծառին տերեւները հեթանոսներուն բժշկութիւն կ’ըլլային։
Եւ [357]գնայր ի մէջ հրապարակաց քաղաքին. եւ զեզերբ գետոյն`` աստի եւ անտի ծառ կենաց որ բերէր պտուղս երկոտասան, ըստ միոյ միոյ ամսոյ տային զպտուղս իւրեանց. եւ տերեւ ծառոյն էր բժշկութիւն հեթանոսաց:

22:2: Եւ գնա՛յր ՚ի մէջ հրապարակաց քաղաքին. եւ զեզերբ գետոյն աստի՛ եւ անտի ծա՛ռ կենաց՝ որ բերէր պտուղս երկոտասան. ըստ միոյ միոյ ամսոց տային զպտուղս իւրեանց. եւ տերեւ ծառոյն՝ էր բժշկութիւն հեթանոսաց[5353]:
[5353] Ոմանք. Եւ գնայր ընդ մէջ... եւ զեզերբք գետոյն... ծառս կենաց, որք բերէին պտ՛՛... միոյ ամսոյ... եւ տերեւ ծառոցն էր։
2 Գետի եզերքին, մէկ եւ միւս կողմում, կար կենաց ծառ, որ տալիս էր տասներկու անգամ պտուղ. ամէն ամիս՝ իր պտուղը. եւ ծառի տերեւը ազգերի բուժման համար էր:
2 Այն քաղաքին հրապարակին մէջ ու այն գետին մէկ կողմէն ու միւս կողմէն կենաց ծառ մը կար, որ տասներկու կերպ պտուղ կը բերէր։ Ամէն ամիս իր պտուղը կու տար։ Այն ծառին տերեւները հեթանոսներուն բժշկութիւն կ’ըլլային։
zohrab-1805▾ eastern-1994▾ western am▾
22:22: Среди улицы его, и по ту и по другую сторону реки, древо жизни, двенадцать [раз] приносящее плоды, дающее на каждый месяц плод свой; и листья дерева--для исцеления народов.
22:2  ἐν μέσῳ τῆς πλατείας αὐτῆς καὶ τοῦ ποταμοῦ ἐντεῦθεν καὶ ἐκεῖθεν ξύλον ζωῆς ποιοῦν καρποὺς δώδεκα, κατὰ μῆνα ἕκαστον ἀποδιδοῦν τὸν καρπὸν αὐτοῦ, καὶ τὰ φύλλα τοῦ ξύλου εἰς θεραπείαν τῶν ἐθνῶν.
22:2. ἐν ( in ) μέσῳ ( unto-middle ) τῆς (of-the-one) πλατείας (of-broad) αὐτῆς: (of-it) καὶ (and) τοῦ ( of-the-one ) ποταμοῦ ( of-a-river ) ἐντεῦθεν ( in-also-from ) καὶ ( and ) ἐκεῖθεν ( thither-from ) ξύλον ( a-wood ) ζωῆς ( of-a-lifing ) ποιοῦν (doing-unto) καρποὺς (to-fruits) δώδεκα, (to-two-ten) κατὰ ( down ) μῆνα ( to-a-month ) ἕκαστον (to-each) ἀποδιδοῦν (giving-off-unto) τὸν ( to-the-one ) καρπὸν ( to-a-fruit ) αὐτοῦ , ( of-it ," καὶ ( and ) τὰ ( the-ones ) φύλλα ( leafs ) τοῦ (of-the-one) ξύλου (of-a-wood) εἰς ( into ) θεραπείαν ( to-a-ministering-of ) τῶν (of-the-ones) ἐθνῶν. (of-nations)
22:2. in medio plateae eius et ex utraque parte fluminis lignum vitae adferens fructus duodecim per menses singula reddentia fructum suum et folia ligni ad sanitatem gentiumIn the midst of the street thereof, and on both sides of the river, was the tree of life, bearing twelve fruits, yielding its fruits every month: the leaves of the tree for the healing of the nations.
2. in the midst of the street thereof. And on this side of the river and on that was the tree of life, bearing twelve fruits, yielding its fruit every month: and the leaves of the tree were for the healing of the nations.
22:2. In the midst of its main street, and on both sides of the river, was the Tree of Life, bearing twelve fruits, offering one fruit for each month, and the leaves of the tree are for the health of the nations.
22:2. In the midst of the street of it, and on either side of the river, [was there] the tree of life, which bare twelve [manner of] fruits, [and] yielded her fruit every month: and the leaves of the tree [were] for the healing of the nations.
In the midst of the street of it, and on either side of the river, [was there] the tree of life, which bare twelve [manner of] fruits, [and] yielded her fruit every month: and the leaves of the tree [were] for the healing of the nations:

2: Среди улицы его, и по ту и по другую сторону реки, древо жизни, двенадцать [раз] приносящее плоды, дающее на каждый месяц плод свой; и листья дерева--для исцеления народов.
22:2  ἐν μέσῳ τῆς πλατείας αὐτῆς καὶ τοῦ ποταμοῦ ἐντεῦθεν καὶ ἐκεῖθεν ξύλον ζωῆς ποιοῦν καρποὺς δώδεκα, κατὰ μῆνα ἕκαστον ἀποδιδοῦν τὸν καρπὸν αὐτοῦ, καὶ τὰ φύλλα τοῦ ξύλου εἰς θεραπείαν τῶν ἐθνῶν.
22:2. in medio plateae eius et ex utraque parte fluminis lignum vitae adferens fructus duodecim per menses singula reddentia fructum suum et folia ligni ad sanitatem gentium
In the midst of the street thereof, and on both sides of the river, was the tree of life, bearing twelve fruits, yielding its fruits every month: the leaves of the tree for the healing of the nations.
22:2. In the midst of its main street, and on both sides of the river, was the Tree of Life, bearing twelve fruits, offering one fruit for each month, and the leaves of the tree are for the health of the nations.
22:2. In the midst of the street of it, and on either side of the river, [was there] the tree of life, which bare twelve [manner of] fruits, [and] yielded her fruit every month: and the leaves of the tree [were] for the healing of the nations.
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
22:2: In the midst of the street of it - That is, of the city which was described in the preceding chapter.
The tree of life - An allusion to Gen 2:9. As this tree of life is stated to be in the streets of the city, and on each side of the river, tree must here be an enallage of the singular for the plural number, trees of life, or trees which yielded fruit by which life was preserved. The account in Ezekiel is this: "And by the river, upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade - it shall bring forth new fruit, according to his months - and the fruit thereof shall be for meat, and the leaf thereof for medicine;" Eze 47:12.
Twelve manner of fruits - Καρπους δωδεκα· Twelve fruits; that is, fruit twelve times in the year, as is immediately explained, yielded her fruit every month. As this was a great and spacious city, one fountain was not sufficient to provide water for it, therefore a river is mentioned; a great river, by which it was sufficiently watered. Some think that by this tree of life the Gospel is indicated; the twelve fruits are the twelve apostles; and the leaves are Gospel doctrines by which the nations - the Gentiles, are healed of the disease of sin. But this seems to be a fanciful interpretation.
Albert Barnes: Notes on the Bible - 1834
22:2: In the midst of the street of it - Prof. Stuart renders this, "between the street thereof and the river"; and says that "the writer conceives of the river as running through the whole city; then of streets parallel to it on either side; and then, on the banks of the river, between the water and the street, the whole stream is lined on either side with two rows of the tree of life." The more common interpretation, however, is doubtless admissible, and would give a more beautiful image; that in the street, or streets of the city, as well as on the banks of the river, the tree of life was planted. It abounded everywhere. The city had not only a river passing through it, but it was pervaded by streets, and all those streets were lined and shaded with this tree. The idea in the mind of the writer is that of Eden or Paradise; but it is not the Eden of the book of Genesis, or the Oriental or Persian Paradise: it is a picture where all is combined, that in the view of the writer would constitute beauty, or contribute to happiness.
And on either side of the river - As well as in all the streets. The writer undoubtedly conceives of a single river running through the city - probably as meandering along - and that river lined on both sides with the tree of life. This gives great beauty to the imagery.
Was there the tree of life - Not a single tree, but it abounded everywhere - on the banks of the river, and in all the streets. It was the common tree in this blessed Paradise - of which all might partake, and which was everywhere the emblem of immortality. In this respect, this new Paradise stands in strong contrast with that in which Adam was placed at his creation, where there seems to have been a single tree that was designated as the tree of life, Gen 3:22-23. In the future state of the blessed, that tree will abound, and all may freely partake of it; the emblem, the pledge of immortal life, will be constantly before the eyes, whatever part of the future abode may be traversed, and the inhabitants of that blessed world may constantly partake of it.
Which bare twelve manner of fruits - "Producing twelve fruit-harvests; not (as our version) twelve manner of fruits" (Prof. Stuart). The idea is not that there are twelve kinds of fruit on the same tree, for that is not implied in the language used by John. The literal rendering is, "producing twelve fruits" - ποιοῦν καρποὺς δώδεκα poioun karpous dō deka. The word "manner" has been introduced by the translators without authority. The idea is, that the tree bore every month in the year, so that there were twelve fruit-harvests. It was not like a tree that bears but once a year, or in one season only, but it constantly bore fruit - it bore every month. The idea is that of abundance, not variety. The supply never fails; the tree is never barren. As there is but a single class of trees referred to, it might have been supposed, perhaps, that, according to the common method in which fruit is produced, there would be sometimes plenty and sometimes want; but the writer says that, though there is but one kind, yet the supply is ample. The tree is everywhere; it is constantly producing fruit.
And yielded her fruit every month - The word "and" is also supplied by the translators, and introduces an idea which is not in the original, as if there was not only a succession of harvests, which is in the text, but that each one differed from the former, which is not in the text. The proper translation is, "producing twelve fruits, yielding or rendering its fruit in each month." Thus there is, indeed, a succession of fruit-crops, but it is the same kind of fruit. We are not to infer, however, that there will not be variety in the occupations and the joys of the heavenly state, for there can be no doubt that there will be ample diversity in the employments, and in the sources of happiness, in heaven; but the single thought expressed here is, that the means of life will be abundant: the trees of life will be everywhere, and they will be constantly yielding fruit.
And the leaves of the tree - Not only the fruit will contribute to give life, but even the leaves will be salutary. Everything about it will contribute to sustain life.
Were for the healing - That is, they contribute to impart life and health to those who had been diseased. We are not to suppose that there will be sickness, and a healing process in heaven, for that idea is expressly excluded in Rev 21:4; but the meaning is, that the life and health of that blessed world will have been imparted by partaking of that tree; and the writer says that, in fact, it was owing to it that they who dwell there had been healed of their spiritual maladies, and had been made to live foRev_er.
Of the nations - Of all the nations assembled there, Rev 21:24. There is a close resemblance between the language used here by John and that used by Ezekiel Eze 47:12, and it is not improbable that both these writers refer to the same thing. Compare also in the Apocrypha, 2 Esdras 2:12; 8:52-54.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:2: the midst: Rev 22:1, Rev 21:21; Eze 47:1, Eze 47:12
the tree of life: Rather, the definite article not being in the original, "a tree of life;" for there were three trees; one in the street, and one on each side of the river. Rev 22:14, Rev 2:7; Gen 2:9, Gen 3:22-24; Pro 3:18
healing: Rev 21:24; Psa 147:3; Isa 6:10, Isa 57:18, Isa 57:19; Jer 17:14; Eze 47:8-11; Hos 14:4; Mal 4:2; Luk 4:18; Pe1 2:24
John Gill
22:2 In the midst of the street of it,.... That is, of the city described in the preceding chapter, which shows that this vision belongs to that, and is a continuation of it, and which street was all of pure gold, Rev_ 21:21
and on either side of the river was there the tree of life; not that it stood either in the midst of the street of the city, which being a pavement of gold, a tree could not well stand there; nor on both sides of the river, which is impossible, unless the tree of life is put for many trees of the same kind, as in Ezekiel's vision, to which the allusion is; and so some were on one side of the river, and some on the other, as there; see Ezek 47:7 or unless it can be thought that such a solution of the difficulty is sufficient, that the root of it was on one side, and the branches grew over to the other; though the words may be better rendered, and the difficulty will be removed, and the sense be clear, "between the street of it", the city, "and the river, on this side, and on that side"; that is, the street on one side, and the river on the other, was the tree of life; compare with this Jn 19:18. So the Jews say (e), that the tree of life is in the midst of paradise, and its body covers all the garden; and that there is in it five hundred thousand different tastes; and that there is no likeness and smell like it. By the tree of life is meant not the Gospel, nor godliness, nor eternal life, nor any other of the divine Persons, but Christ, who is the author of life, natural, spiritual, and eternal; See Gill on Rev_ 2:7 and its situation between the street of the city, where the saints commune and converse together, and the river of God's everlasting love, which in this state will appear in its fulness and glory, shows that Christ will be seen and enjoyed by all in the most delightful and comfortable manner that can be wished for:
which bare twelve manner of fruits, and yielded her fruit every month; not one sort of fruit one month, and another sort another month, and so on, but twelve sorts every month; which is expressive of the fruits and spiritual blessings of grace from Christ, enjoyed by saints in the present state, and of that variety of happiness and pleasures to be had in this glorious state, and of the continuance of them; they being always ever fresh and new, and will be always sufficient for the twelve tribes of the true Israel of God, and for all that have embraced the doctrine of the twelve apostles of the Lamb; whose drink in this state will be the everlasting love of God, and whose food will be the fruit of the tree of life; both which they shall enjoy in great abundance:
and the leaves of the tree were for the healing of the nations; not for the curing of diseases, or repairing of health; which in the present state of things is done by the application of the blood of Christ for the pardon of sin, which is a healing of diseases, and by the discoveries of the love of God; through the ministration of the Gospel, and the doctrines of it, which might be thought to be signified by leaves; for there will be no disease either of body or mind in this state; besides, the nations that will walk in the light of this city will be saved perfectly and completely, Rev_ 21:4 but these leaves will be for the preserving and continuing the health of the people of God in this state, as the tree of life in Eden's garden was for the preservation of the health and life of Adam, had he continued in a state of innocence; and it denotes that everything in Christ will contribute to the comfort, health, and happiness of the saints. The Jews interpret the passage in Ezek 47:12 to which this refers, of future time, or the world to come (f); and speak of various trees and herbs of great fragrancy and medicinal virtues, which grow quite round on the sides of a laver that stands in paradise (g).
(e) Yalkut Simeoni, par. 1. fol. 7. 1. (f) Shirhashirim Rabba, fol. 19. 1. (g) Sepher Avodah Hakkodesh, fol. 46. 1.
John Wesley
22:2 In the midst of the street - Here is the paradise of God, mentioned, Rev_ 2:7. Is the tree of life - Not one tree only, but many. Every month - That is, in inexpressible abundance. The variety, likewise, as well as the abundance of the fruits of the Spirit, may be intimated thereby. And the leaves are for the healing of the nations - For the continuing their health, not the restoring it; for no sickness is there.
Robert Jamieson, A. R. Fausset and David Brown
22:2 The harmonious unity of Scripture is herein exhibited. The Fathers compared it to a ring, an unbroken circle, returning into itself. Between the events of Genesis and those at the close of the Apocalypse, at least six thousand or seven thousand years intervene; and between Moses the first writer and John the last about one thousand five hundred years. How striking it is that, as in the beginning we found Adam and Eve, his bride, in innocence m Paradise, then tempted by the serpent, and driven from the tree of life, and from the pleasant waters of Eden, yet not without a promise of a Redeemer who should crush the serpent; so at the close, the old serpent cast out for ever by the second Adam, the Lord from heaven, who appears with His Bride, the Church, in a better Paradise, and amidst better waters (Rev_ 22:1): the tree of life also is there with all its healing properties, not guarded with a flaming sword, but open to all who overcome (Rev_ 2:7), and there is no more curse.
street of it--that is, of the city.
on either side of the river--ALFORD translates, "In the midst of the street of it (the city) and of the river, on one side and on the other" (for the second Greek, "enteuthen," A, B, and Syriac read, ekeithen: the sense is the same; compare Greek, Jn 19:18); thus the trees were on each side in the middle of the space between the street and the river. But from Ezek 47:7, I prefer English Version. The antitype exceeds the type: in the first Paradise was only one tree of life; now there are "very many trees at the bank of the river, on the one side and on the other." To make good sense, supposing there to be but one tree, we should either, as MEDE, suppose that the Greek for street is a plain washed on both sides by the river (as the first Paradise was washed on one side by the Tigris, on the other by the Euphrates), and that in the midst of the plain, which itself is in the midst of the river's branches, stood the tree: in which case we may translate, "In the midst of the street (plain) itself, and of the river (having two branches flowing) on this and on that side, was there the tree of life." Or else with DURHAM suppose, the tree was in the midst of the river, and extending its branches to both banks. But compare Ezek 47:12, the millennial type of the final Paradise; which shows that there are several trees of the one kind, all termed "the tree of life." Death reigns now because of sin; even in the millennial earth sin, and therefore death, though much limited, shall not altogether cease. But in the final and heavenly city on earth, sin and death shall utterly cease.
yielded her fruit every month--Greek, "according to each month"; each month had its own proper fruit, just as different seasons are now marked by their own productions; only that then, unlike now, there shall be no season without its fruit, and there shall be an endless variety, answering to twelve, the number symbolical of the world-wide Church (compare Note, see on Rev_ 12:1; Rev_ 21:14). ARCHBISHOP WHATLEY thinks that the tree of life was among the trees of which Adam freely ate (Gen 2:9, Gen 2:16-17), and that his continuance in immortality was dependent on his continuing to eat of this tree; having forfeited it, he became liable to death; but still the effects of having eaten of it for a time showed themselves in the longevity of the patriarchs. God could undoubtedly endue a tree with special medicinal powers. But Gen 3:22 seems to imply, man had not yet taken of the tree, and that if he had, he would have lived for ever, which in his then fallen state would have been the greatest curse.
leaves . . . for . . . healing-- (Ezek 47:9, Ezek 47:12). The leaves shall be the health-giving preventive securing the redeemed against, not healing them of, sicknesses, while "the fruit shall be for meat." In the millennium described in Eze. 47:1-23 and Rev_ 20:1-15, the Church shall give the Gospel-tree to the nations outside Israel and the Church, and so shall heal their spiritual malady; but in the final and perfect new Jerusalem here described, the state of all is eternally fixed, and no saving process goes on any longer (compare Rev_ 22:11). ALFORD utterly mistakes in speaking of "nations outside," and "dwelling on the renewed earth, organized under kings, and saved by the influences of the heavenly city" (!) Compare Rev_ 21:2, Rev. 21:10-27; the "nations" mentioned (Rev_ 21:24) are those which have long before, namely, in the millennium (Rev_ 11:15), become the Lord's and His Christ's.
22:322:3: Եւ նզովք անդ՝ ո՛չ եւս էին. եւ աթոռն Աստուծոյ եւ Գառին նորա է՛ր ՚ի նմա. եւ ծառայք նորա պաշտէին զնա.
3 Եւ այնտեղ այլեւս նզովք չի լինելու. Աստծու եւ նրա Գառան գահը գտնւում էր նրա մէջ. եւ նրա ծառաները պաշտում էին նրան.
3 Ա՛լ բնաւ նզովք պիտի չըլլայ։ Անոր մէջ պիտի ըլլայ Աստուծոյ ու Գառնուկին աթոռը։ Անոր ծառաները պիտի պաշտեն զանիկա։
Եւ նզովք անդ ոչ եւս էին. եւ աթոռն Աստուծոյ եւ Գառին նորա էր ի նմա, եւ ծառայք նորա [358]պաշտէին զնա:

22:3: Եւ նզովք անդ՝ ո՛չ եւս էին. եւ աթոռն Աստուծոյ եւ Գառին նորա է՛ր ՚ի նմա. եւ ծառայք նորա պաշտէին զնա.
3 Եւ այնտեղ այլեւս նզովք չի լինելու. Աստծու եւ նրա Գառան գահը գտնւում էր նրա մէջ. եւ նրա ծառաները պաշտում էին նրան.
3 Ա՛լ բնաւ նզովք պիտի չըլլայ։ Անոր մէջ պիտի ըլլայ Աստուծոյ ու Գառնուկին աթոռը։ Անոր ծառաները պիտի պաշտեն զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
22:33: И ничего уже не будет проклятого; но престол Бога и Агнца будет в нем, и рабы Его будут служить Ему.
22:3  καὶ πᾶν κατάθεμα οὐκ ἔσται ἔτι. καὶ ὁ θρόνος τοῦ θεοῦ καὶ τοῦ ἀρνίου ἐν αὐτῇ ἔσται, καὶ οἱ δοῦλοι αὐτοῦ λατρεύσουσιν αὐτῶ,
22:3. καὶ ( And ) πᾶν ( all ) κατάθεμα ( a-placing-down-to ) οὐκ ( not ) ἔσται ( it-shall-be ) ἔτι . ( if-to-a-one ) καὶ (And) ὁ (the-one) θρόνος (a-throne) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) τοῦ (of-the-one) ἀρνίου (of-a-Lamblet,"ἐν (in) αὐτῇ (unto-it) ἔσται , ( it-shall-be ,"καὶ (and) οἱ (the-ones) δοῦλοι (bondees) αὐτοῦ (of-it) λατρεύσουσιν (they-shall-serve-of) αὐτῷ, (unto-it,"
22:3. et omne maledictum non erit amplius et sedes Dei et agni in illa erunt et servi eius servient illiAnd there shall be no curse any more: but the throne of God and of the Lamb shall be in it. And his servants shall serve him.
3. And there shall be no curse any more: and the throne of God and of the Lamb shall be therein: and his servants shall do him service;
22:3. And every curse shall be no more. But the throne of God and of the Lamb will be in it, and his servants shall serve him.
22:3. And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him:
And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him:

3: И ничего уже не будет проклятого; но престол Бога и Агнца будет в нем, и рабы Его будут служить Ему.
22:3  καὶ πᾶν κατάθεμα οὐκ ἔσται ἔτι. καὶ ὁ θρόνος τοῦ θεοῦ καὶ τοῦ ἀρνίου ἐν αὐτῇ ἔσται, καὶ οἱ δοῦλοι αὐτοῦ λατρεύσουσιν αὐτῶ,
22:3. et omne maledictum non erit amplius et sedes Dei et agni in illa erunt et servi eius servient illi
And there shall be no curse any more: but the throne of God and of the Lamb shall be in it. And his servants shall serve him.
22:3. And every curse shall be no more. But the throne of God and of the Lamb will be in it, and his servants shall serve him.
22:3. And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him:
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Adam Clarke: Commentary on the Bible - 1831
22:3: No more curse - Instead of καταναθεμα, curse, the best MSS., versions, etc., read καταθεμα cursed person. As there shall be no more sinning against God, so there shall be no more curse of God upon the people; for they shall be all his servants, and serve him. Our first parents came under the curse by sinning against their Maker in paradise; these shall never apostatize, therefore neither they nor the earth shall be cursed.
Albert Barnes: Notes on the Bible - 1834
22:3: And there shall be no more curse - This is doubtless designed to be in strong contrast with our present abode; and it is affirmed that what now properly comes under the name of a curse, or whatever is part of the curse pronounced on man by the fall, will be there unknown. The earth will be no more cursed, and will produce no more thorns and thistles; man will be no more compelled to earn his bread by the sweat of his brow; woman will be no more doomed to bear the sufferings which she does now; and the abodes of the blessed will be no more cursed by sickness, sorrow, tears, and death.
But the throne of God and of the Lamb shall be in it - God will reign there foRev_er; the principles of purity and love which the Lamb of God came to establish, will pervade that blessed abode to all eternity.
And his servants shall serve him - All his servants that are there; that is, all the inhabitants of that blessed world. For the meaning of this passage, see the notes on Rev 7:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:3: there: Rev 21:4; Deu 27:26; Zac 14:11; Mat 25:41; Gen 3:10-13
but: Rev 7:15-17, Rev 21:22, Rev 21:23; Psa 16:11, Psa 17:15; Isa 12:6; Eze 48:35; Mat 25:21; Joh 14:3, Joh 17:24
his: Rev 7:15; Joh 12:26
John Gill
22:3 And there shall be no more curse,.... As there was in Eden, from whence a river came, and where was a tree of life; for there the serpent cursed for his concern in man's transgression, and the earth on account of it; but in this new earth, and paradisiacal state, and on the inhabitants of it, will be no curse; here will be no sin, the cause of the curse, nor pain and sorrow, nor death, corporeal, spiritual, and eternal, or the wrath of God, the several effects of sin, and parts of the curse; the curse of the law cannot here take place; for, besides the righteousness of Christ, which all in the new Jerusalem will be clothed with, and so be blessed and secure from the curse, they will be perfectly pure and holy in nature, and constant and complete in their obedience and service; they will always do the will of God on earth, as it is done in heaven; no accursed person, or anyone devoted to ruin and destruction, will be here; not the old serpent, the devil, he will be shut up in the bottomless pit; nor the blasphemous beast and false prophet, they will be taken and cast alive into the lake of fire before this time comes; no cursing, or accursed men will dwell here; not such who curse themselves, or the saints, or such who will be bid to depart as cursed, these will be destroyed in the general conflagration; nor will there be any anathema denounced against any person, for here wilt be no introducers of another Gospel, nor any that do not love the Lord Jesus Christ; nor will any be an anathema, or accursed from Christ, excommunicated from the church of Christ, for that will have no members deserving of that; none but what are pure and undefiled; see Zech 14:11
but the throne of God and of the Lamb shall be in it; God himself will be there, his tabernacle will be among men; the name of this city will be "Jehovah Shammah", the Lord is here; the pure and spotless Lamb of God, the Son of the Blessed, will be here, whose presence will make it an happy state; these will both have their throne, or seat, here; they will sit on one throne, being the one God over all, blessed for ever; this city will be the city of the great King, where his royal glory and majesty will be most illustriously displayed, and which will greatly make for the felicity of this state, and secure it from the curse:
and his servants shall serve him: either the angels, who are ministering spirits, and the servants of God and of the Lamb; or the ministers of the Gospel, the servants of the most high God; or rather all the true followers of Christ, who shall be where he is, and "serve him": both God and the Lamb, who are one in nature, though two distinct persons; wherefore serving them both is not serving two masters: and the service the saints will be employed in, in this state, will not be preaching the word, or attending on the ministry of it, or subjecting to ordinances, which will now be at an end, but celebrating the praises of God, adoring the perfections of his nature, ascribing the glory of every providence, and of all salvation to him, and magnifying the riches of his grace; and this they will perform in the most spiritual, fervent, and perfect manner, and that continually; see Rev_ 7:15.
John Wesley
22:3 And there shall be no more curse - But pure life and blessing; every effect of the displeasure of God for sin being now totally removed. But the throne of God and the Lamb shall be in it - That is, the glorious presence and reign of God. And his servants - The highest honour in the universe. Shalt worship him - The noblest employment.
Robert Jamieson, A. R. Fausset and David Brown
22:3 no more curse--of which the earnest shall be given in the millennium (Zech 14:11). God can only dwell where the curse and its cause, the cursed thing sin (Josh 7:12), are removed. So there follows rightly, "But the throne of God and of the Lamb (who redeemed us from the curse, Gal 3:10, Gal 3:13) shall be in it." Compare in the millennium, Ezek 48:35.
serve him--with worship (Rev_ 7:15).
22:422:4: եւ տեսանէին զերեսս նորա. եւ անուն նորա գրեա՛լ էր ՚ի ճակատս նոցա:
4 նրանք տեսնում էին նրա դէմքը, եւ նրա անունը գրուած էր իրենց ճակատների վրայ:
4 Անոր երեսը պիտի տեսնեն ու անոր անունը իրենց ճակատներուն վրայ պիտի ըլլայ։
եւ [359]տեսանէին զերեսս նորա. եւ անուն նորա գրեալ [360]էր ի ճակատս նոցա:

22:4: եւ տեսանէին զերեսս նորա. եւ անուն նորա գրեա՛լ էր ՚ի ճակատս նոցա:
4 նրանք տեսնում էին նրա դէմքը, եւ նրա անունը գրուած էր իրենց ճակատների վրայ:
4 Անոր երեսը պիտի տեսնեն ու անոր անունը իրենց ճակատներուն վրայ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
22:44: И узрят лице Его, и имя Его будет на челах их.
22:4  καὶ ὄψονται τὸ πρόσωπον αὐτοῦ, καὶ τὸ ὄνομα αὐτοῦ ἐπὶ τῶν μετώπων αὐτῶν.
22:4. καὶ (and) ὄψονται ( they-shall-behold ) τὸ ( to-the-one ) πρόσωπον ( to-looked-toward ) αὐτοῦ , ( of-it ,"καὶ (and) τὸ (the-one) ὄνομα (a-name) ὰὐτοῦ (of-it) ἐπὶ (upon) τῶν (of-the-ones) μετώπων ( of-looked-with ) αὐτῶν. (of-them)
22:4. et videbunt faciem eius et nomen eius in frontibus eorumAnd they shall see his face: and his name shall be on their foreheads.
4. and they shall see his face; and his name on their foreheads.
22:4. And they shall see his face. And his name shall be on their foreheads.
22:4. And they shall see his face; and his name [shall be] in their foreheads.
And they shall see his face; and his name [shall be] in their foreheads:

4: И узрят лице Его, и имя Его будет на челах их.
22:4  καὶ ὄψονται τὸ πρόσωπον αὐτοῦ, καὶ τὸ ὄνομα αὐτοῦ ἐπὶ τῶν μετώπων αὐτῶν.
22:4. et videbunt faciem eius et nomen eius in frontibus eorum
And they shall see his face: and his name shall be on their foreheads.
22:4. And they shall see his face. And his name shall be on their foreheads.
22:4. And they shall see his face; and his name [shall be] in their foreheads.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
22:4: See his face - Enjoy what is called the beatific vision; and they shall exhibit the fullest evidence that they belong entirely to him, for his name shall be written on their foreheads.
Albert Barnes: Notes on the Bible - 1834
22:4: And they shall see his face - See the notes on Mat 18:10. They would be constantly in his presence, and be permitted continually to behold his glory.
And his name shall be in their foreheads - They shall be designated as his. See the notes on Rev 3:12; Rev 7:3; Rev 13:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:4: they: Eze 33:18-20, Eze 33:23; Job 33:26; Psa 4:6; Isa 33:17, Isa 35:2, Isa 40:5; Mat 5:8; Joh 12:26, Joh 17:24; Co1 13:12; Heb 12:14; Jo1 3:2, Jo1 3:3
and his: Rev 3:12, Rev 14:1
John Gill
22:4 And they shall see his face,.... The face of God, so as he is not to be seen now; they shall see him as he is; not only the angels, who always behold the face of God, but all the saints, risen and changed, being pure in heart, and perfectly holy; they shall see him face to face, they shall have intimate and familiar communion with him; they shall enjoy his favour, and have the freest and largest discoveries of his love; and they shall see the face of the Lamb; they shall behold Christ and his glory both with the eyes of their understanding, and with the eyes of their bodies; and this is a very desirable sight, and will be very glorious and delightful; it will be fully satisfying, and will make the saints like unto him; it will be free from all darkness and any interruption, and will always continue.
And his name shall be in their foreheads; they shall be known to be his servants, as if his name was written and bore on their foreheads; it will be a clear case that they are the children and people of God; now they are, but it is not known, at least not so known as it will be in this state; and they will also in the fullest and freest manner own God to be their God, and the Lamb to be their Redeemer; they will be under no fear of man, nor be under any temptation to be ashamed of Christ, or of his service; see Rev_ 14:1. Some think there is an allusion to the inscription on the mitre of the high priest's forehead, "holiness to the Lord", the saints being now openly, visibly, and perfectly holy.
John Wesley
22:4 And shall see his face - Which was not granted to Moses. They shall have the nearest access to, and thence the highest resemblance of, him. This is the highest expression in the language of scripture to denote the most perfect happiness of the heavenly state, 1Jn 3:2. And his name shall be on their foreheads - Each of them shall be openly acknowledged as God's own property, and his glorious nature most visibly shine forth in them. And they shall reign - But who are the subjects of these kings? The other inhabitants of the new earth. For there must needs be an everlasting difference between those who when on earth excelled in virtue, and those comparatively slothful and unprofitable servants, who were just saved as by fire. The kingdom of God is taken by force; but the prize is worth all the labour. Whatever of high, lovely, or excellent is in all the monarchies of the earth is all together not a grain of dust, compared to the glory of the children of God. God "is not ashamed to be called their God, for whom he hath prepared this city." But who shall come up into his holy place? "They who keep his commandments," Rev_ 22:14.
Robert Jamieson, A. R. Fausset and David Brown
22:4 see his face--revealed in divine glory, in Christ Jesus. They shall see and know Him with intuitive knowledge of Him, even as they are known by Him (1Cor 13:9-12), and face to face. Compare Ti1 6:16, with Jn 14:9. God the Father can only be seen in Christ.
in--Greek, "on their foreheads." Not only shall they personally and in secret (Rev_ 3:17) know their sonship, but they shall be known as sons of God to all the citizens of the new Jerusalem, so that the free flow of mutual love among the members of Christ's family will not be checked by suspicion as here.
22:522:5: Եւ գիշեր ո՛չ անդ, եւ չէ՛ր ինչ անդ պէտք ճրագի եւ լուսոյ արեգական. վասն զի Տէր Աստուած լուսաւորէ՛ր զնոսա. եւ թագաւորեսցեն յաւիտեանս յաւիտենից[5354]:[5354] Ոսկան. Գիշեր ոչ էր անդ, եւ ոչ էին անդ պէտք։ Ոմանք. Եւ չէին անդ պէտք։
5 Եւ այնտեղ գիշեր չկար. այնտեղ ոչ մի կարիք չկար ճրագի եւ արեւի լոյսի, քանզի Տէր Աստուածը լուսաւորում էր նրանց. եւ նրանք պիտի թագաւորեն յաւիտեանս յաւիտենից:
5 Հոն ա՛լ գիշեր պիտի չըլլայ եւ ճրագ ու արեւու լոյս պէտք չէ. քանզի Տէր Աստուած պիտի լուսաւորէ զանոնք եւ յաւիտեանս յաւիտենից պիտի թագաւորեն։
Եւ գիշեր [361]ոչ անդ, եւ չէր ինչ անդ պէտք [362]ճրագի եւ լուսոյ արեգական, վասն զի Տէր Աստուած [363]լուսաւորէր զնոսա. եւ թագաւորեսցեն յաւիտեանս յաւիտենից:

22:5: Եւ գիշեր ո՛չ անդ, եւ չէ՛ր ինչ անդ պէտք ճրագի եւ լուսոյ արեգական. վասն զի Տէր Աստուած լուսաւորէ՛ր զնոսա. եւ թագաւորեսցեն յաւիտեանս յաւիտենից[5354]:
[5354] Ոսկան. Գիշեր ոչ էր անդ, եւ ոչ էին անդ պէտք։ Ոմանք. Եւ չէին անդ պէտք։
5 Եւ այնտեղ գիշեր չկար. այնտեղ ոչ մի կարիք չկար ճրագի եւ արեւի լոյսի, քանզի Տէր Աստուածը լուսաւորում էր նրանց. եւ նրանք պիտի թագաւորեն յաւիտեանս յաւիտենից:
5 Հոն ա՛լ գիշեր պիտի չըլլայ եւ ճրագ ու արեւու լոյս պէտք չէ. քանզի Տէր Աստուած պիտի լուսաւորէ զանոնք եւ յաւիտեանս յաւիտենից պիտի թագաւորեն։
zohrab-1805▾ eastern-1994▾ western am▾
22:55: И ночи не будет там, и не будут иметь нужды ни в светильнике, ни в свете солнечном, ибо Господь Бог освещает их; и будут царствовать во веки веков.
22:5  καὶ νὺξ οὐκ ἔσται ἔτι, καὶ οὐκ ἔχουσιν χρείαν φωτὸς λύχνου καὶ φωτὸς ἡλίου, ὅτι κύριος ὁ θεὸς φωτίσει ἐπ᾽ αὐτούς, καὶ βασιλεύσουσιν εἰς τοὺς αἰῶνας τῶν αἰώνων.
22:5. καὶ (And) νὺξ (a-night) οὐκ (not) ἔσται ( it-shall-be ) ἔτι, (if-to-a-one," καὶ ( and ) οὐκ ( not ) ἔχουσιν (they-hold) χρείαν (to-an-affording-of) φωτὸς (of-a-light) λύχνου (of-a-luminating-of) καὶ (and) φῶς ( to-a-light ) ἡλίου , ( of-a-sun ,"ὅτι (to-which-a-one) Κύριος ( Authority-belonged ) ὁ ( the-one ) θεὸς ( a-Deity ) φωτίσει ( it-shall-light-to ) [ἐπ'] "[upon]"αὐτούς, (to-them," καὶ ( and ) βασιλεύσουσιν ( they-shall-rule-of ) εἰς ( into ) τοὺς ( to-the-ones ) αἰῶνας ( to-ages ) τῶν ( of-the-ones ) αἰώνων . ( of-ages )
22:5. et nox ultra non erit et non egebunt lumine lucernae neque lumine solis quoniam Dominus Deus inluminat illos et regnabunt in saecula saeculorumAnd night shall be no more. And they shall not need the light of the lamp, nor the light of the sun, because the Lord God shall enlighten then. And they shall reign for ever and ever.
5. And there shall be night no more; and they need no light of lamp, neither light of sun; for the Lord God shall give them light: and they shall reign for ever and ever.
22:5. And night shall be no more. And they will not need the light of a lamp, nor the light of the sun, because the Lord God will illuminate them. And they shall reign forever and ever.
22:5. And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.
And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever:

5: И ночи не будет там, и не будут иметь нужды ни в светильнике, ни в свете солнечном, ибо Господь Бог освещает их; и будут царствовать во веки веков.
22:5  καὶ νὺξ οὐκ ἔσται ἔτι, καὶ οὐκ ἔχουσιν χρείαν φωτὸς λύχνου καὶ φωτὸς ἡλίου, ὅτι κύριος ὁ θεὸς φωτίσει ἐπ᾽ αὐτούς, καὶ βασιλεύσουσιν εἰς τοὺς αἰῶνας τῶν αἰώνων.
22:5. et nox ultra non erit et non egebunt lumine lucernae neque lumine solis quoniam Dominus Deus inluminat illos et regnabunt in saecula saeculorum
And night shall be no more. And they shall not need the light of the lamp, nor the light of the sun, because the Lord God shall enlighten then. And they shall reign for ever and ever.
22:5. And night shall be no more. And they will not need the light of a lamp, nor the light of the sun, because the Lord God will illuminate them. And they shall reign forever and ever.
22:5. And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.
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Adam Clarke: Commentary on the Bible - 1831
22:5: There shall be no night there - See the 23d (note) and 25th (note) verses of the preceding chapter (Rev 21:23 and Rev 21:25).
Albert Barnes: Notes on the Bible - 1834
22:5: And there shall be no night there - notes on Rev 21:25.
And they need no candle - No lamp; no artificial light, as in a world where there is night and darkness.
Neither light of the sun; for the Lord God, ... - See the notes on Rev 21:23.
And they shall reign foRev_er and ever - That is, with God; they shall be as kings. See the notes on Rev 5:10; Rev 20:6. Compare the Rom 8:16 note; Ti2 2:11-12 note.
Remarks On -5 And -5
This portion of the Apocalypse contains the most full and complete continuous description of the state of the righteous, in the world of blessedness, that is to be found in the Bible. It seems to be proper, therefore, to pause on it for a moment, and to state in a summary manner what will be the principal features of that blessedness. All can see that, as a description, it occupies an appropriate place, not only in regard to this book, but to the volume of Rev_ealed truth. In reference to this particular book, it is the appropriate close of the account of the conflicts, the trials, and the persecutions of the church; in reference to the whole volume of Rev_ealed truth, it is appropriate because it occurs in the last of the inspired books that was written. It was proper that a volume of Rev_ealed truth given to mankind, and designed to describe a great work of redeeming mercy, should close with a description of the state of the righteous after death.
The principal features in the description are the following:
(1) There will be a new heaven and a new earth: a new order of things, and a world adapted to the condition of the righteous. There will be such changes produced in the earth, and such abodes suited up for the redeemed, that it will be proper to say that they are "new," Rev 21:1.
(2) the locality of that abode is not determined. No particular place is Rev_ealed as constituting heaven; nor is it intimated that there would be such a place. For anything that appears, the universe at large will be heaven - the earth and all worlds; and we are left free to suppose that the redeemed will yet occupy any position of the universe, and be permitted to behold the special glories of the divine character that are manifested in each of the worlds that he has made. Compare the notes on Pe1 1:12. That there may be some one place in the universe that will be their permanent home, and that will be more properly called heaven, where the glory of their God and Saviour will be especially manifested, is not improbable; but still there is nothing to pRev_ent the hope and the belief that in the infinite duration that awaits them they will be permitted to visit all the worlds that God has made, and to learn in each, and from each, all that he has especially manifested of his own character and glory there.
(3) that future state will be entirely and foRev_er free from all the consequences of the apostasy as now seen on the earth. There will be neither tears, nor sorrow, nor death, nor crying, nor pain, nor curse, Rev 21:4; Rev 22:3. It will, therefore, be a perfectly happy abode.
(4) it will be pure and holy. Nothing will ever enter there that shall contaminate and defile, Rev 21:8, Rev 21:27. On this account, also, it will be a happy world, for:
(a) all real happiness has its foundation in holiness; and,
(b) the source of all the misery that the universe has experienced is sin. Let that be removed, and the earth would be happy; let it be extinguished from any world, and its happiness will be secure.
(5) it will be a world of perfect light, Rev 21:22-25; Rev 22:5. There will be:
(a) literally no night there:
(b) spiritually and morally there will be no darkness - no error, no sin.
Light will be cast on a thousand subjects now obscure; and on numerous points pertaining to the divine government and dealings which now perplex the mind there will be poured the splendor of perfect day. All the darkness that exists here will be dissipated there; all that is now obscure will be made light. And in view of this fact, we may well submit for a little time to the mysteries which hang over the divine dealings here. The Christian is destined to live foRev_er and ever. He is capable of an eternal progression in knowledge. He is soon to be ushered into the splendors of that eternal abode where there is no need of the light of the sun or the moon, and where there is no night. In a little time - a few weeks or days - by removal to that higher state of being, he will have made a degree of progress in true knowledge compared with which all that can be learned here is a nameless trifle. In that future abode he will be permitted to know all that is to be known in those worlds that shine upon his path by day or by night; all that is to be known in the character of their Maker, and the principles of his government; all that is to be known of the glorious plan of redemption; all that is to be known of the reasons why sin and woe were permitted to enter this beautiful world. There, too, he will be permitted to enjoy all that there is to be enjoyed in a world without a cloud and without a tear; all that is beatific in the friendship of God the Father, of the Ascended Redeemer, of the Sacred Spirit; all that is blessed in the goodly fellowship of the angels, of the apostles, of the prophets; all that is rapturous in reunion with those that were loved on the earth. Well, then, may he bear with the darkness and endure the trials of this state a little longer.
(6) it will be a world of surpassing splendor. This is manifest by the description of it in Rev 20:1-15, as a gorgeous city, with ample dimensions, with most brilliant colors, set with gems, and composed of pure gold. The writer, in the description of that abode, has accumulated all that is gorgeous and magnificent, and doubtless felt that even this was a very imperfect representation of that glorious world.
(7) that future world will be an abode of the highest conceivable happiness. This is manifest, not only from the fact stated that there will be no pain or sorrow here, but from the positive description in Rev 22:1-2. It was, undoubtedly, the design of the writer, under the image of a "Paradise," to describe the future abode of the redeemed as one of the highest happiness - where there would be an ample and a constant supply of every want, and where the highest ideas of enjoyment would be realized. And,
(8) All this will be eternal. The universe, so vast and so wonderful, seems to have been made to be suited to the eternal contemplation of created minds, and in this universe there is an adaptation for the employment of mind foRev_er and ever.
If it be asked now why John, in the account which he has given of the heavenly state, adopted this figurative and emblematic mode of representation, and why it did not please God to Rev_eal any were respecting the nature of the employments and enjoyments of the heavenly world, it may be replied:
(a) That this method is eminently in accordance with the general character of the book, as a book of symbols and emblems.
(b) He has stated enough to give us a general and a most attractive view of that blessed state.
(c) It is not certain that we would have appreciated it, or could have comprehended it, if a more minute and literal description had been given.
That state may be so unlike this that it is doubtful whether we could have comprehended any literal description that could have been given. How little of the future and the unseen can ever be known by a mere description; how faint and imperfect a view can we ever obtain of anything by the mere use of words, and especially of objects which have no resemblance to anything which we have seen! Who ever obtained any adequate idea of Niagara by a mere description? To what Greek or Roman mind, however cultivated, could there have been conveyed the idea of a printing-press, of a locomotive engine, of the magnetic telegraph, by mere description? Who can convey to one born blind an idea of the prismatic colors; or to the deaf an idea of sounds? If we may imagine the world of insect tribes to be endowed with the power of language and thought, how could the happy and gilded butterfly that today plays in the sunbeam impart to its companions of yesterday - low and grovelling worms - any adequate idea of that new condition of being into which it had emerged? And how do we know that we could comprehend any description of that world where the righteous dwell, or of employments and enjoyments so unlike our own?
I cannot more appropriately close this brief notice of the Revelations of the heavenly state than by introducing an ancient poem, which seems to be founded on this portion of the Apocalypse, and which is the original of one of the most touching and beautiful hymns, now used in Protestant places of worship - the well-known hymn which begins, "Jerusalem! my happy home!" This hymn is deservedly a great favorite, and is an eminently beautiful composition. It is, however, of Roman Catholic origin. It is found in a small volume of miscellaneous poetry, sold at Mr. Bright's sale of manuscripts in 1844, which has been placed in the British Museum, and now forms the additional ms. 15, 225. It is referred, by the lettering on the book, to the age of Elizabeth, but it is supposed to belong to the subsequent reign. The volume seems to have been formed by or for some Roman Catholic, and contains many devotional songs or hymns, interspersed with others of a more general character. See Littell's Living Age, vol. xxviii. pp. 333-336. The hymn is as follows:
A Song Made by F. B. P.
To the tune of "Diana"
Jerusalem! my happy home!
When shall I come to thee?
When shall my sorrows have an end -
Thy joys when shall I see?
O happy harbor of the saints -
O sweet and pleasant soil!
In thee no sorrow may be found,
No grief, no care, no toil.
In thee no sickness may be seen,
No hurt, no ache, no sore;
There is no death, no ugly deil*,
There's life foRev_ermore.
No dampish mist is seen in thee,
No cold nor darksome night;
There every soul shines as the sun,
There God himself gives light.
There lust and lucre cannot dwell,
There envy hears no sway;
There is no hunger, heat, nor cold,
But pleasure every way.
Jerusalem! Jerusalem!
God grant I once may see.
Thy endless joys, and of the same.
Partaker aye to be.
Thy walls are made of precious stones,
Thy bulwarks diamonds square;
Thy gates are of right orient pearl,
Exceeding rich and rare.
Thy turrets and thy pinnacles.
With carbuncles to shine;
Thy very streets are paved with gold,
Surpassing clear and fine.
Thy houses are of ivory,
Thy windows crystal clear;
Thy tiles are made of beaten gold -
O God, that I were there!
Within thy gates no thing doth come.
That is not passing clean;
No spider's web, no dirt, no dust,
No filth may there be seen.
Ah, my sweet home, Jerusalem!
Would God I were in thee;
Would God my woes were at an end,
Thy joys that I might see!
Thy saints are crown'd with glory great,
They see God face to face;
They triumph still, they still rejoice -
Most happy is their case.
We that are here in banishment.
Continually do moan;
We sigh and sob, we weep and wail,
Perpetually we groan.
Our sweet is mixed with bitter gall,
Our pleasure is but pain;
Our joys scarce last the looking on,
Our sorrows still remain.
But there they live in such delight,
Such pleasure, and such play,
As that to them a thousand years.
Doth seem as yesterday.
Thy vineyards said thy orchards are.
Most beautiful and fair;
Full furnished with trees and fruits,
Most wonderful and rare.
Thy gardens and thy gallant walks.
Continually are green;
There grow such sweet and pleasant flowers.
As nowhere else are seen.
There's nectar and ambrosia made,
There's musk and civet sweet;
There many a fair and dainty drug.
Are trodden under feet.
There cinnamon, there sugar grows,
There nard and balm abound;
What tongue can tell, or heart conceive,
The joys that there are found?
Quite through the streets, with silver sound,
The flood of life doth flow;
Upon whose banks, on every side,
The wood of life doth grow.
There trees foRev_ermore bear fruit,
And evermore do spring;
There evermore the angels sit,
And evermore do sing.
There David stands with harp in hand,
As master of the quire;
Ten thousand times that man were blest.
That might this music** hear.
Our Lady sings Magnificat,
With tune surpassing sweet;
And all the virgins bear their parts,
Sitting above her feet.
Te Deun doth Saint Ambrose sing,
Saint Austin doth the like;
Old Simeon and Zachary.
Have not their song to seek.
There Magdalene hath left her moan,
And cheerfully doth sing.
With blessed saints, whose harmony.
In every street doth ring.
Jerusalem, my happy home!
Would God I were in thee;
Would God my woes were at an end,
Thy joys that I might see!
*devil, in ms., but it must have been pronounced Scotic, "deil."
**Musing, in ms.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:5: no night: Rev 18:23, Rev 21:22-25; Psa 36:9, Psa 84:11; Pro 4:18, Pro 4:19; Isa 60:19, Isa 60:20
and they: Rev 3:21, Rev 11:15; Dan 7:18, Dan 7:27; Mat 25:34, Mat 25:46; Rom 5:17; Ti2 2:12; Pe1 1:3, Pe1 1:4
John Gill
22:5 And there shall be no night there,.... This is repeated from Rev_ 21:25 to express the certainty of it, and to observe, that the happiness of this state will greatly lie in the light thereof; it will be one everlasting day, , "day of eternity", or eternal day, as in 2Pet 3:18
and they need no candle, nor the light of the sun; neither artificial nor natural light; neither the dimmer light of the ceremonial law, under the legal dispensation, which was like a candle lighted up in Judea; nor the more clear light of the Gospel and its ordinances, under the present dispensation, which now will be at an end:
for the Lord God giveth them light; immediately from himself, without the use of means and ordinances; and in his light the saints will see all things clearly; who will be always communicating it to them, and will be their everlasting light; See Gill on Rev_ 21:23.
and they shall reign for ever and ever; they are made kings now, and in this state they shall reign with Christ for the space of a thousand years; and when they are ended, they shall not cease to reign; nor will Christ, when he delivers up the kingdom to the Father, for his and their kingdom is an everlasting one, Rev_ 1:6 and here ends the account of this glorious state of things; what follows is the conclusion of the whole book.
John Wesley
22:5 And they shall reign for ever and ever - What encouragement is this to the patience and faithfulness of the saints, that, whatever their sufferings are, they will work out for them "an eternal weight of glory!" Thus ends the doctrine of this Revelation, in the everlasting happiness of all the faithful. The mysterious ways of Providence are cleared up, and all things issue in an eternal Sabbath, an everlasting state of perfect peace and happiness, reserved for all who endure to the end.
Robert Jamieson, A. R. Fausset and David Brown
22:5 there--so ANDREAS. But A, B, Vulgate, and Syriac read, "(there shall be no night) any longer"; Greek, "eti," for "ekei."
they need--A, Vulgate, and Coptic read the future, "they shall not have need." B reads, "(and there shall be) no need."
candle--Greek, "lamp." A, Vulgate, Syriac, and Coptic insert "light (of a candle, or lamp)." B Omits it.
of the sun--so A. But B omits it.
giveth . . . light--"illumines." So Vulgate and Syriac. But A reads, "shall give light."
them--so B and ANDREAS. But A reads, "upon them."
reign--with a glory probably transcending that of their reign in heaven with Christ over the millennial nations in the flesh described in Rev_ 20:4, Rev_ 20:6; that reign was but for a limited time, "a thousand years"; this final reign is "unto the ages of the ages."
22:622:6: Եւ ասէ ցիս. Ա՛յս բանք հաւատարիմ է եւ ճշմարիտ. եւ Տէր Աստուած մարգարէից սրբոց՝ առաքեա՛ց զհրեշտակ իւր՝ ծառայիդ իւրում ցուցանե՛լ զոր լինելո՛ց է վաղվաղակի[5355]: [5355] Ոսկան. Հաւատարիմք են եւ ճշմարիտք... որ լինելոց է։
6 Հրեշտակն ինձ ասաց. «Այս խօսքերը վստահելի են եւ ճշմարիտ. սուրբ մարգարէների Տէր Աստուածը իր հրեշտակին ուղարկեց իր այդ ծառայի մօտ՝ ցոյց տալու այն, ինչ որ շուտով լինելու է»:
6 Հրեշտակը ըսաւ ինծի. «Այս խօսքերը հաւատարիմ են ու ճշմարիտ եւ սուրբ մարգարէներուն* Տէր Աստուածը իր հրեշտակը ղրկեց՝ իր ծառաներուն ցուցնելու ինչ որ շուտով պիտի ըլլայ։
Եւ ասէ ցիս. Այս բանք հաւատարիմ են եւ ճշմարիտ, եւ Տէր Աստուած [364]մարգարէից սրբոց`` առաքեաց զհրեշտակ իւր [365]ծառայիդ իւրում`` ցուցանել զոր լինելոց է վաղվաղակի:

22:6: Եւ ասէ ցիս. Ա՛յս բանք հաւատարիմ է եւ ճշմարիտ. եւ Տէր Աստուած մարգարէից սրբոց՝ առաքեա՛ց զհրեշտակ իւր՝ ծառայիդ իւրում ցուցանե՛լ զոր լինելո՛ց է վաղվաղակի[5355]:
[5355] Ոսկան. Հաւատարիմք են եւ ճշմարիտք... որ լինելոց է։
6 Հրեշտակն ինձ ասաց. «Այս խօսքերը վստահելի են եւ ճշմարիտ. սուրբ մարգարէների Տէր Աստուածը իր հրեշտակին ուղարկեց իր այդ ծառայի մօտ՝ ցոյց տալու այն, ինչ որ շուտով լինելու է»:
6 Հրեշտակը ըսաւ ինծի. «Այս խօսքերը հաւատարիմ են ու ճշմարիտ եւ սուրբ մարգարէներուն* Տէր Աստուածը իր հրեշտակը ղրկեց՝ իր ծառաներուն ցուցնելու ինչ որ շուտով պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
22:66: И сказал мне: сии слова верны и истинны; и Господь Бог святых пророков послал Ангела Своего показать рабам Своим то, чему надлежит быть вскоре.
22:6  καὶ εἶπέν μοι, οὖτοι οἱ λόγοι πιστοὶ καὶ ἀληθινοί, καὶ ὁ κύριος, ὁ θεὸς τῶν πνευμάτων τῶν προφητῶν, ἀπέστειλεν τὸν ἄγγελον αὐτοῦ δεῖξαι τοῖς δούλοις αὐτοῦ ἃ δεῖ γενέσθαι ἐν τάχει.
22:6. Καὶ (And) εἶπέν (it-had-said) μοι (unto-me,"Οὗτοι (The-ones-these) οἱ (the-ones) λόγοι (forthees) πιστοὶ ( trusted ) καὶ (and) ἀληθινοί , ( un-secluded-belonged-to ,"καὶ (and) ὁ (the-one) κύριος, (Authority-belonged,"ὁ (the-one) θεὸς (a-Deity) τῶν (of-the-ones) πνευμάτων (of-currentings-to) τῶν (of-the-ones) προφητῶν, (of-declarers-before,"ἀπέστειλεν (it-set-off) τὸν (to-the-one) ἄγγελον (to-a-messenger) αὐτοῦ (of-it) δεῖξαι (to-have-shown) τοῖς (unto-the-ones) δούλοις (unto-bondees) αὐτοῦ (of-it) ἃ ( to-which ) δεῖ ( it-bindeth ) γενέσθαι ( to-have-had-became ) ἐν (in) τάχει: (unto-a-quickness)
22:6. et dixit mihi haec verba fidelissima et vera sunt et Dominus Deus spirituum prophetarum misit angelum suum ostendere servis suis quae oportet fieri citoAnd he said to me: These words are most faithful and true. And the Lord God of the spirits of the prophets sent his angel to shew his servant the things which must be done shortly.
6. And he said unto me, These words are faithful and true: and the Lord, the God of the spirits of the prophets, sent his angel to shew unto his servants the things which must shortly come to pass.
22:6. And he said to me: “These words are entirely faithful and true.” And the Lord, the God of the spirits of the prophets, sent his Angel to reveal to his servant what must occur soon:
22:6. And he said unto me, These sayings [are] faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done.
And he said unto me, These sayings [are] faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done:

6: И сказал мне: сии слова верны и истинны; и Господь Бог святых пророков послал Ангела Своего показать рабам Своим то, чему надлежит быть вскоре.
22:6  καὶ εἶπέν μοι, οὖτοι οἱ λόγοι πιστοὶ καὶ ἀληθινοί, καὶ ὁ κύριος, ὁ θεὸς τῶν πνευμάτων τῶν προφητῶν, ἀπέστειλεν τὸν ἄγγελον αὐτοῦ δεῖξαι τοῖς δούλοις αὐτοῦ ἃ δεῖ γενέσθαι ἐν τάχει.
22:6. et dixit mihi haec verba fidelissima et vera sunt et Dominus Deus spirituum prophetarum misit angelum suum ostendere servis suis quae oportet fieri cito
And he said to me: These words are most faithful and true. And the Lord God of the spirits of the prophets sent his angel to shew his servant the things which must be done shortly.
22:6. And he said to me: “These words are entirely faithful and true.” And the Lord, the God of the spirits of the prophets, sent his Angel to reveal to his servant what must occur soon:
22:6. And he said unto me, These sayings [are] faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done.
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
6-8: Начиная с 6: ст., идет заключение ко всему Апокалипсису. В заключение ко всему воспринятому Иоанн слышит особенные наставления, как нужно относиться к нему. Ангел-посредник (XIX:9; XXI:5) замечает, что все виденное и слышанное верно и истинно. Это откровение, назначенное для всех рабов Его, хотя бы оно и казалось странным и несбыточным, совершится вскоре, т.е. как необходимое по Бож. предопределению. От имени Самого Иисуса Христа [Hengstenberg, Suller] Ангел-посредник говорит о скором Его пришествии, мысль о котором должна настраивать и побуждать человека к размышлению о страшном cyде. Поэтому блажен тот, кто помнит все слова апокалиптического откровения и сообразно с ними устраивает свою жизнь. Иоанн поклонился Ангелу при его сообщении Бож. откровения, так как последние слова были сказаны Ангелом от лица Самого Иисуса Христа, и Иоанн принял его если не за Самого Иисуса Христа, то за Его представителя. Но Ангел отклонил от себя это поклонение, назвавши себя простым сослужителем.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The New Jerusalem.A. D. 95.
6 And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done. 7 Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book. 8 And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. 9 Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. 10 And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. 11 He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. 12 And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. 13 I am Alpha and Omega, the beginning and the end, the first and the last. 14 Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. 15 For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. 16 I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. 17 And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. 18 For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: 19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.

We have here a solemn ratification of the contents of this book, and particularly of this last vision (though some think it may not only refer to the whole book, but to the whole New Testament, yea, to the whole Bible, completing and confirming the can on of scripture); and here, 1. This is confirmed by the name and nature of that God who gave out these discoveries: he is the Lord God, faithful and true, and so are all his sayings. 2. By the messengers he chose, to reveal these things to the world; the holy angels showed them to holy men of God; and God would not employ his saints and angels in deceiving the world. 3. They will soon be confirmed by their accomplishment: they are things that must shortly be done; Christ will make haste, he will come quickly, and put all things out of doubt; and then those will prove the wise and happy men who have believed and kept his words. 4. By the integrity of that angel who had been the apostle's guide and interpreter in these visions; this integrity was such that he not only refused to accept religious adoration from John, but once and again reproved him for it. He who was so tender of the honour of God, and so displeased with what was a wrong to God, would never come in his name to lead the people of God into mere dreams and delusions; and it is a still further confirmation of the sincerity of this apostle that he confesses his own sin and folly, into which he had now again relapsed, and he leaves this his failing on perpetual record: this shows he was a faithful and an impartial writer. 5. By the order given to leave the book of the prophecy open, to be perused by all, that they might labour to understand it, that they might make their objections against it, and compare the prophecy with the events. God here deals freely and openly with all; he does not speak in secret, but calls every one to witness to the declarations here made, v. 10. 6. By the effect this book, thus kept open, will have upon men; those that are filthy and unjust will take occasion thence to be more so, but it will confirm, strengthen, and further sanctify those that are upright with God; it will be a savour of life to some and of death to others, and so will appear to be from God, v. 12. 7. It will be Christ's rule of judgment at the great day; he will dispense rewards and punishments to men according as their works agree or disagree with the word of God; and therefore that word itself must needs be faithful and true. 8. It is the word of him who is the author, finisher, and rewarder of the faith and holiness of his people, v. 13, 14. He is the first and the last, and the same from first to last, and so is his word too; and he will by this word give to his people, who conform themselves to it, a right to the tree of life, and an entrance into heaven; and this will be a full confirmation of the truth and authority of his word, since it contains the title and evidence of that confirmed state of holiness and happiness that remains for his people in heaven. 9. It is a book that condemns and excludes from heaven all wicked, unrighteous persons, and particularly those that love and make lies (v. 15), and therefore can never be itself a lie. 10. It is confirmed by the testimony of Jesus, which is the Spirit of prophecy. And this Jesus, as God, is the root of David, though, as man, his offspring--a person in whom all uncreated and created excellencies meet, too great and too good to deceive his churches and the world. He is the fountain of all light, the bright and the morning star, and as such has given to his churches this morning light of prophecy, to assure them of the light of that perfect day which is approaching. 11. It is confirmed by an open and general invitation to all to come and partake of the promises and privileges of the gospel, those streams of the water of life; these are tendered to all who feel in their souls a thirst which nothing in this world can quench. 12. It is confirmed by the joint testimony of the Spirit of God, and that gracious Spirit that is in all the true members of the church of God; the Spirit and the bride join in testifying the truth and excellency of the gospel. 13. It is confirmed by a most solemn sanction, condemning and cursing all who should dare to corrupt or change the word of God, either by adding to it or taking from it, v. 18, 19. He that adds to the word of God draws down upon himself all the plagues written in this book; and he who takes any thing away from it cuts himself off from all the promises and privileges of it. This sanction is like a flaming sword, to guard the canon of the scripture from profane hands. Such a fence as this God set about the law (Deut. iv. 2), and the whole Old Testament (Mal. iv. 4), and now in the most solemn manner about the whole Bible, assuring us that it is a book of the most sacred nature, divine authority, and of the last importance, and therefore the peculiar care of the great God.
Adam Clarke: Commentary on the Bible - 1831
22:6: These sayings are faithful and true - See the preceding chapter, Rev 21:5. From this verse to the end of the chapter is reckoned the epilogue of this book.
1. The angel affirms the truth of all that had been spoken, Rev 22:6-11.
2. Jesus Christ confirms what has been affirmed, and pledges himself for the fulfillment of all the prophecies contained in it, Rev 22:12-17.
3. John cautions his readers against adding or diminishing, and concludes with the apostolical blessing, Rev 22:18-21.
The things which must shortly be done - There are many sayings in this book which, if taken literally, would intimate that the prophecies delivered in the whole of the Apocalypse were to be fulfilled in a short time after their delivery to John; and this is a strong support for the scheme of Wetstein, and those who maintain that the prophecies of this book all referred to those times in which the apostle lived, and to the disturbances which then took place, not only among the Jews, but in the Roman empire. What they all mean, and when and how they are to be fulfilled, God in heaven alone knows.
Albert Barnes: Notes on the Bible - 1834
22:6: And he said unto me - The angel-interpreter, who had showed John the vision of the New Jerusalem, Rev 21:9-10. As these visions are now at an end, the angel comes to John directly, and assures him that all these things are true - that there has been no deception of the senses in these visions, but that they were really divine disclosures of what would soon and certainly occur.
These sayings are faithful and true - These communications - all that has been disclosed to you by symbols, or in direct language. See the notes on Rev 21:5.
And the Lord God of the holy prophets - The same God who inspired the ancient prophets.
Sent his angel - See the notes on Rev 1:1.
To show unto his servants - To all his servants - that is, to all his people, by the instrumentality of John. The Revelation was made to him, and he was to record it for the good of the whole church.
The things which must shortly be done - The beginning of which must soon occur - though the series of events extended into distant ages, and even into eternity. See the notes on Rev 1:1-3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:6: These: Rev 19:9, Rev 21:5
the holy: Rev 18:20; Luk 1:70, Luk 16:16; Act 3:18; Rom 1:2; Pe1 1:11, Pe1 1:12; Pe2 1:21, Pe2 3:2
sent: Rev 1:1; Dan 3:28, Dan 6:22; Mat 13:41; Act 12:11; Th2 1:7
which: Rev 22:7; Gen 41:32; Co1 7:29; Pe2 3:8, Pe2 3:9
Geneva 1599
22:6 (2) And he said unto me, These sayings [are] faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done.
(2) This whole book is concluded and made up by a confirmation, and a salutation. The confirmation has three parts: the words of the angel (Rev_ 22:15), the words of Christ, (Rev_ 22:16-17) and the supplication made by John from divine authority, (Rev_ 22:18-20). By the speech of the angel this prophecy is confirmed to (Rev_ 22:7-8), and then he speaks of the use of this book in the verses following. The prophecy is first confirmed by the angel from the nature of it, that it is faithful and true: Secondly, from the nature of the efficient cause, both principal, which is God, and instrumental, which is the angel in this verse. Thirdly, from the promises of God concerning his coming to effect all these things, and concerning our salvation; (Rev_ 22:7). Fourthly, from the testification of John himself; (Rev_ 22:8). The rest of the speech of the angel rending to the same end, John interrupted or broke off by his unadvised act of worshipping him, in the same verse, which the angel forbidding, teaches him that adoration must be given not to him, but only to God, as for himself, that he is of such nature and office, as he may not be adored: which thing also was in like manner done; (Rev_ 19:10).
John Gill
22:6 And he said unto me,.... That is, the angel that talked with him, and showed him the above things:
these sayings are faithful and true; not only what are delivered in particular concerning the new Jerusalem state, in which are many things new, and unheard of before, and which may seem strange, and even incredible, but all that are written in this book, Rev_ 22:7 all which are "faithful"; to be believed by all that read them, and in the fulfilment of which the faithfulness of God is engaged and displayed: and they are true; for they come from the God of truth, that cannot lie, and are to be credited, and will have a certain accomplishment: this is said to secure the divine authority of this book against the gainsayers of it, whom the Holy Ghost foresaw would arise in the world; and which is here, and in the following part of this chapter, supported by the testimonies of Christ, of his angel, and of John his servant.
And the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done; the "Lord" God is the Lord Jesus Christ, as appears by comparing this with Rev_ 1:1 and this is a very glaring proof of the deity of Christ, since he is not only called the Lord God, but the Lord God of the holy prophets; of the prophets of the Old Testament, who foretold things to come, and spake of the Messiah, his person, office, sufferings, death, and the glory that should follow; and of the prophets of the New Testament, who had a gift of explaining the prophecies of the Old, as well as some of them predicted future events; and both sorts were holy men, set part by God for this office, and had principles of holiness wrought in them, and were moved by the Holy Ghost; these Christ inspired, and qualified with gifts suitable to their work; and he is, as the Alexandrian copy, the Complutensian edition, the Vulgate Latin version, and the Oriental versions read, "the Lord God of the spirits of the prophets"; see 1Cor 14:32 who had power over their spirits, could come at them, and did impress them with a sense and knowledge of divine and future things, which none but God can do: the same sent an angel of his, one of his ministering spirits he has under his command, perhaps the same that here speaks, for so reads the Syriac version, "sent me his angel": to show to John, and by him to all the saints, and to all the servants and followers of the Lamb, things that were in a very little time to begin to come to pass, till all were fulfilled; and even those at the greatest distance were, and are to be fulfilled within a little time, with respect to God, with whom a thousand years are as one day, and in comparison of eternity, and even of the time which had elapsed from the beginning of the world; and these things were shown in the various visions of the seals, trumpets, vials, and others; see Rev_ 1:1.
John Wesley
22:6 And he said to me - Here begins the conclusion of the book, exactly agreeing with the introduction, (particularly Rev_ 22:6-7, Rev_ 22:10, with Rev_ 1:1, Rev_ 1:3,) and giving light to the whole book, as this book does to the whole scripture. These sayings are faithful and true - All the things which you have heard and seen shall be faithfully accomplished in their order, and are infallibly true. The Lord, the God of the holy prophets - Who inspired and authorised them of old. Hath now sent me his angel, to show his servants - By thee. The things which must be done shortly - Which will begin to be performed immediately.
Robert Jamieson, A. R. Fausset and David Brown
22:6 These sayings are true--thrice repeated (Rev_ 19:9; Rev_ 21:5). For we are slow to believe that God is as good as He is. The news seems to us, habituated as we are to the misery of this fallen world, too good to be true [NANGLE]. They are no dreams of a visionary, but the realities of God's sure word.
holy--so ANDREAS. But A, B, Vulgate, Syriac, and Coptic read, "(the Lord God of the) spirits (of the prophets)." The Lord God who with His Spirit inspired their spirits so as to be able to prophesy. There is but one Spirit, but individual prophets, according to the measure given them (1Cor 12:4-11), had their own spirits [BENGEL] (1Pet 1:11; 2Pet 1:21).
be done--Greek, "come to pass."
22:722:7: Երանի՛ որ պահէ զբան մարգարէութեանս զայս[5356]:[5356] Ոմանք յաւելուն. Ահա գամ վաղվաղակի երանի որ պահէ։ Ոսկան. Մարգարէութեանս այսորիկ։
7 «Ահա գալիս եմ շուտով: Երանի՜ նրան, ով պահում է այս մարգարէութեան խօսքը»:
7 Ահա ես շուտով կու գամ։ Երանի՜ անոր որ կը պահէ այս գրքին մարգարէութեան խօսքերը»։
Ահա գամ վաղվաղակի. երանի որ պահէ [366]զբան մարգարէութեանս զայս:

22:7: Երանի՛ որ պահէ զբան մարգարէութեանս զայս[5356]:
[5356] Ոմանք յաւելուն. Ահա գամ վաղվաղակի երանի որ պահէ։ Ոսկան. Մարգարէութեանս այսորիկ։
7 «Ահա գալիս եմ շուտով: Երանի՜ նրան, ով պահում է այս մարգարէութեան խօսքը»:
7 Ահա ես շուտով կու գամ։ Երանի՜ անոր որ կը պահէ այս գրքին մարգարէութեան խօսքերը»։
zohrab-1805▾ eastern-1994▾ western am▾
22:77: Се, гряду скоро: блажен соблюдающий слова пророчества книги сей.
22:7  καὶ ἰδοὺ ἔρχομαι ταχύ. μακάριος ὁ τηρῶν τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου.
22:7. καί (and) Ἰδοὺ ( thou-should-have-had-seen ," ἔρχομαι ( I-come ) ταχύ. (to-quick) μακάριος (Bless-belonged) ὁ (the-one) τηρῶν (keeping-unto) τοὺς (to-the-ones) λόγους (to-forthees) τῆς (of-the-one) προφητείας (of-a-declaring-before-of) τοῦ (of-the-one) βιβλίου (of-a-paperlet) τούτου. (of-the-one-this)
22:7. et ecce venio velociter beatus qui custodit verba prophetiae libri huiusAnd: Behold I come quickly. Blessed is he that keepeth the words of the prophecy of this book.
7. And behold, I come quickly. Blessed is he that keepeth the words of the prophecy of this book.
22:7. “For behold, I am approaching quickly! Blessed is he who keeps the words of the prophecy of this book.”
22:7. Behold, I come quickly: blessed [is] he that keepeth the sayings of the prophecy of this book.
Behold, I come quickly: blessed [is] he that keepeth the sayings of the prophecy of this book:

7: Се, гряду скоро: блажен соблюдающий слова пророчества книги сей.
22:7  καὶ ἰδοὺ ἔρχομαι ταχύ. μακάριος ὁ τηρῶν τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου.
22:7. et ecce venio velociter beatus qui custodit verba prophetiae libri huius
And: Behold I come quickly. Blessed is he that keepeth the words of the prophecy of this book.
22:7. “For behold, I am approaching quickly! Blessed is he who keeps the words of the prophecy of this book.”
22:7. Behold, I come quickly: blessed [is] he that keepeth the sayings of the prophecy of this book.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
22:7: Behold, I come quickly - See the notes on Rev 1:3. The words used here are undoubtedly the words of the Redeemer, although they are apparently repeated by the angel. The meaning is, that they were used by the angel as the words of the Redeemer. See Rev 22:12, Rev 22:20.
Blessed is he that keepeth the sayings of the prophecy of this book - That receives them as a divine communication; that makes use of them to comfort himself in the days of darkness, persecution, and trial; and that is obedient to the precepts here enjoined. See the notes on Rev 1:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:7: I come: Rev 22:10, Rev 22:12, Rev 22:20, Rev 3:11
blessed: Rev 22:9, Rev 1:3
John Gill
22:7 Behold, I come quickly,.... These are the words not of the angel, but of Christ, as is manifest from Rev_ 22:12 and which are to be understood not of Christ's coming in his power to destroy Jerusalem, for this was past when John had these visions, and wrote this book; but of the second and personal coming of Christ to judgment, as is clear from Rev_ 22:12 which though it will not be sooner than the time appointed, yet will be as soon as that time is come, and sooner than is generally expected by men. The Ethiopic version adds, "as a thief", as in Rev_ 16:15 and because the second coming of Christ is an affair of the utmost moment, and will be attended with events of the greatest consequence and importance, in which the visions of this book issue, a "behold" is prefixed to it, as a note of attention and admiration:
blessed is he that keepeth the sayings of the prophecy of this book; this book is a prophecy of things to come, and therefore cannot refer to the times of Jerusalem's destruction, which some interpreters make it chiefly to concern, for then it would be a narrative of things past; the sayings of it are the things contained in it; to keep these sayings is to read them with observation, to take notice of the accomplishment of them, so far as it has taken place, to keep them in mind and memory, to meditate upon them, and through the grace of God to steer the life and conversation according to the instructions, directions, and cautions here given; and such are blessed in life, and will be in death; they will die in the Lord, share in the first resurrection, and enter through the gates into the city.
John Wesley
22:7 Behold, I come quickly - Saith our Lord himself, to accomplish these things. Happy is he that keepeth - Without adding or diminishing, Rev_ 22:18-19, the words of this book.
Robert Jamieson, A. R. Fausset and David Brown
22:7 "And" is omitted in Coptic and ANDREAS with English Version, but is inserted by A, B, Vulgate and Syriac.
blessed-- (Rev_ 1:3).
22:822:8: Եւ ես Յովհաննէս լուայ՝ եւ տեսի զայս ամենայն. եւ յորժամ լուա՛յ եւ տեսի, անկա՛յ եւ երկի՛ր պագի հրեշտակին՝ որ ցուցանէր ինձ զայս ամենայն[5357]: [5357] Ոսկան. Ես Յօհաննէս։
8 Եւ ես՝ Յովհաննէսը, լսեցի եւ տեսայ այս բոլորը. եւ երբ լսեցի ու տեսայ, ծնկի եկայ եւ երկրպագեցի այն հրեշտակին, որ ցոյց էր տալիս ինձ այս բոլորը:
8 Եւ ես՝ Յովհաննէսս՝ լսեցի ու տեսայ այս բաները։ Երբ լսեցի ու տեսայ, ինկայ որ երկրպագութիւն ընեմ այն հրեշտակին ոտքերուն առջեւ՝ որ այս բաները ինծի կը ցուցնէր,
Եւ ես Յովհաննէս լուայ եւ տեսի զայս ամենայն. եւ յորժամ լուայ եւ տեսի, անկայ [367]եւ երկիր պագի`` հրեշտակին որ ցուցանէր ինձ զայս ամենայն:

22:8: Եւ ես Յովհաննէս լուայ՝ եւ տեսի զայս ամենայն. եւ յորժամ լուա՛յ եւ տեսի, անկա՛յ եւ երկի՛ր պագի հրեշտակին՝ որ ցուցանէր ինձ զայս ամենայն[5357]:
[5357] Ոսկան. Ես Յօհաննէս։
8 Եւ ես՝ Յովհաննէսը, լսեցի եւ տեսայ այս բոլորը. եւ երբ լսեցի ու տեսայ, ծնկի եկայ եւ երկրպագեցի այն հրեշտակին, որ ցոյց էր տալիս ինձ այս բոլորը:
8 Եւ ես՝ Յովհաննէսս՝ լսեցի ու տեսայ այս բաները։ Երբ լսեցի ու տեսայ, ինկայ որ երկրպագութիւն ընեմ այն հրեշտակին ոտքերուն առջեւ՝ որ այս բաները ինծի կը ցուցնէր,
zohrab-1805▾ eastern-1994▾ western am▾
22:88: Я, Иоанн, видел и слышал сие. Когда же услышал и увидел, пал к ногам Ангела, показывающего мне сие, чтобы поклониться [ему];
22:8  κἀγὼ ἰωάννης ὁ ἀκούων καὶ βλέπων ταῦτα. καὶ ὅτε ἤκουσα καὶ ἔβλεψα, ἔπεσα προσκυνῆσαι ἔμπροσθεν τῶν ποδῶν τοῦ ἀγγέλου τοῦ δεικνύοντός μοι ταῦτα.
22:8. Κἀγὼ (And-I) Ἰωάννης (an-Ioannes) ὁ (the-one) ἀκούων (hearing) καὶ (and) βλέπων (viewing) ταῦτα. (to-the-ones-these) καὶ (And) ὅτε (which-also) ἤκουσα (I-heard) καὶ (and) ἔβλεψα, (I-viewed,"ἔπεσα (I-had-fallen) προσκυνῆσαι (to-have-kissed-toward-unto) ἔμπροσθεν (in-toward-from) τῶν (of-the-ones) ποδῶν (of-feet) τοῦ (of-the-one) ἀγγέλου (of-a-messenger) τοῦ (of-the-one) δεικνύοντός (of-showing) μοι (unto-me) ταῦτα. (to-the-ones-these)
22:8. et ego Iohannes qui audivi et vidi haec et postquam audissem et vidissem cecidi ut adorarem ante pedes angeli qui mihi haec ostendebatAnd I, John, who have heard and seen these things. And, after I had heard and seen, I fell down to adore before the feet of the angel who shewed me the things.
8. And I John am he that heard and saw these things. And when I heard and saw, I fell down to worship before the feet of the angel which shewed me these things.
22:8. And I, John, heard and saw these things. And, after I had heard and seen, I fell down, so as to adore before the feet of the Angel, who was revealing these things to me.
22:8. And I John saw these things, and heard [them]. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.
And I John saw these things, and heard [them]. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things:

8: Я, Иоанн, видел и слышал сие. Когда же услышал и увидел, пал к ногам Ангела, показывающего мне сие, чтобы поклониться [ему];
22:8  κἀγὼ ἰωάννης ὁ ἀκούων καὶ βλέπων ταῦτα. καὶ ὅτε ἤκουσα καὶ ἔβλεψα, ἔπεσα προσκυνῆσαι ἔμπροσθεν τῶν ποδῶν τοῦ ἀγγέλου τοῦ δεικνύοντός μοι ταῦτα.
22:8. et ego Iohannes qui audivi et vidi haec et postquam audissem et vidissem cecidi ut adorarem ante pedes angeli qui mihi haec ostendebat
And I, John, who have heard and seen these things. And, after I had heard and seen, I fell down to adore before the feet of the angel who shewed me the things.
22:8. And I, John, heard and saw these things. And, after I had heard and seen, I fell down, so as to adore before the feet of the Angel, who was revealing these things to me.
22:8. And I John saw these things, and heard [them]. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.
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
22:8: I fell down to worship - I prostrated myself before him as before a superior being, to express my gratitude, and give him thanks for the communications he had made. See on Rev 19:10 (note).
Albert Barnes: Notes on the Bible - 1834
22:8: And I John saw these things, and heard them - That is, I saw the parts that were disclosed by pictures, visions, and symbols; I heard the parts that were communicated by direct Revelation.
And when I had heard and seen, I fell down to worship before the feet of the angel, ... - As he had done on a former occasion. See the notes on Rev 19:10. John appears to have been entirely overcome by the extraordinary nature of the Revelations made to him, and not improbably entertained some suspicion that it was the Redeemer himself who had manifested himself to him in this remarkable manner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:8: I fell: Rev 19:10, Rev 19:19
John Gill
22:8 And I John saw these things, and heard them,.... He was both an eye and an ear witness; some things he saw, and others he heard; and to render his testimony the more authentic, he puts his name to it; and he being an apostle of Christ, and a man of great sincerity and probity, is to be believed.
And when I had heard and seen; the things related in this book, being amazed at them, and filled with joy on account of many of them, and firmly believing the whole as coming from God:
I fell down to worship before the feet of the angel which showed me these things. This is the second time John did so, though warned of it, and rebuked for it, which shows the proneness even of good men to fall into sin again and again; and what a propensity there is in mankind to idolatry; and very likely this might be suffered, that a second reproof might be given, and repeated instructions be on record, to prevent the worshipping of angels, introduced in the first ages of Christianity.
John Wesley
22:8 I fell down to worship at the feet of the angel - The very same words which occur, Rev_ 19:10. The reproof of the angel, likewise, See thou do it not, for I am thy fellowservant, is expressed in the very same terms as before. May it not be the very same incident which is here related again? Is not this far more probable, than that the apostle would commit a fault again, of which he had been so solemnly warned before?
Robert Jamieson, A. R. Fausset and David Brown
22:8 Both here and in Rev_ 19:9-10, the apostle's falling at the feet of the angel is preceded by a glorious promise to the Church, accompanied with the assurance, that "These are the true sayings of God," and that those are "blessed" who keep them. Rapturous emotion, gratitude, and adoration, at the prospect of the Church's future glory transport him out of himself, so as all but to fall into an unjustifiable act; contrast his opposite feeling at the prospect of the Church's deep fall [AUBERLEN], see on Rev_ 17:6; Rev_ 19:9-10.
saw . . . and heard--A, B, Vulgate, and Syriac transpose these verbs. Translate literally, "I John (was he) who heard and saw these things." It is observable that in Rev_ 19:10, the language is, "I fell before his feet to worship him"; but here, "I fell down to worship (God?) before the feet of the angel." It seems unlikely that John, when once reproved, would fall into the very same error again. BENGEL'S view, therefore, is probable; John had first intended to worship the angel (Rev_ 19:10), but now only at his feet intends to worship (God). The angel does not even permit this.
22:922:9: Եւ ասէ ցիս. Մի՛ անկանիր առաջի իմ՝ եւ երկիր պագաներ. քանզի եւ ես ծառայակից քո եմ եւ եղբարց քոց՝ որ պահեսցեն զբա՛ն մարգարէութեան գրոյս այսորիկ. Աստուծոյ երկի՛ր պագ[5358]:[5358] Ոմանք. Ծառայակից եմ քո։ Ոսկան. Որք պահեն զբան։
9 Բայց նա ասաց ինձ. «Իմ առաջ ծնկի մի՛ իջիր եւ մի՛ երկրպագիր, քանզի ես էլ ծառայակիցն եմ քո եւ քո եղբայրների, որոնք պահում են այս գրքի մարգարէութեան խօսքը: Երկրպագիր Աստծո՛ւն»:
9 Բայց ան ըսաւ ինծի. «Զգուշացի՛ր, մի՛ ըներ. վասն զի ես քու ու քու եղբայրներուդ, մարգարէներուն եւ այս գրքին խօսքերը պահողներուն ծառայակիցն եմ։ Աստուծոյ երկրպագութիւն ըրէ»։
Եւ ասէ ցիս. [368]Մի՛ անկանիր առաջի իմ եւ երկիր պագաներ``. քանզի եւ ես ծառայակից քո եմ եւ եղբարց քոց որ պահեսցեն զբան մարգարէութեան գրոյս այսորիկ. Աստուծոյ երկիր պագ:

22:9: Եւ ասէ ցիս. Մի՛ անկանիր առաջի իմ՝ եւ երկիր պագաներ. քանզի եւ ես ծառայակից քո եմ եւ եղբարց քոց՝ որ պահեսցեն զբա՛ն մարգարէութեան գրոյս այսորիկ. Աստուծոյ երկի՛ր պագ[5358]:
[5358] Ոմանք. Ծառայակից եմ քո։ Ոսկան. Որք պահեն զբան։
9 Բայց նա ասաց ինձ. «Իմ առաջ ծնկի մի՛ իջիր եւ մի՛ երկրպագիր, քանզի ես էլ ծառայակիցն եմ քո եւ քո եղբայրների, որոնք պահում են այս գրքի մարգարէութեան խօսքը: Երկրպագիր Աստծո՛ւն»:
9 Բայց ան ըսաւ ինծի. «Զգուշացի՛ր, մի՛ ըներ. վասն զի ես քու ու քու եղբայրներուդ, մարգարէներուն եւ այս գրքին խօսքերը պահողներուն ծառայակիցն եմ։ Աստուծոյ երկրպագութիւն ըրէ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:99: но он сказал мне: смотри, не делай сего; ибо я сослужитель тебе и братьям твоим пророкам и соблюдающим слова книги сей; Богу поклонись.
22:9  καὶ λέγει μοι, ὅρα μή· σύνδουλός σού εἰμι καὶ τῶν ἀδελφῶν σου τῶν προφητῶν καὶ τῶν τηρούντων τοὺς λόγους τοῦ βιβλίου τούτου· τῶ θεῶ προσκύνησον.
22:9. καὶ (And) λέγει (it-fortheth) μοι (unto-me,"Ὅρα (Thou-should-discern-unto) μή: (lest) σύνδουλός (a-bondee-together) σού (of-THEE) εἰμι (I-be) καὶ (and) τῶν (of-the-ones) ἀδελφῶν ( of-brethrened ) σου (of-thee) τῶν (of-the-ones) προφητῶν (of-declarers-before) καὶ (and) τῶν (of-the-ones) τηρούντων ( of-keeping-unto ) τοὺς (to-the-ones) λόγους (to-forthees) τοῦ (of-the-one) βιβλίου (of-a-paperlet) τούτου: (of-the-one-this) τῷ (unto-the-one) θεῷ (unto-a-Deity) προσκύνησον. (thou-should-have-kissed-toward-unto)
22:9. et dicit mihi vide ne feceris conservus tuus sum et fratrum tuorum prophetarum et eorum qui servant verba libri huius Deum adoraAnd he said to me: See thou do it not. For I am thy fellow servant, and of thy brethren the prophets and of them that keep the words of the prophecy of this book. Adore God.
9. And he saith unto me, See thou do it not: I am a fellow-servant with thee and with thy brethren the prophets, and with them which keep the words of this book: worship God.
22:9. And he said to me: “Be careful not to do so. For I am your fellow servant, and I am among your brothers the prophets, and among those who keep the words of the prophecy of this book. Adore God.”
22:9. Then saith he unto me, See [thou do it] not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.
Then saith he unto me, See [thou do it] not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God:

9: но он сказал мне: смотри, не делай сего; ибо я сослужитель тебе и братьям твоим пророкам и соблюдающим слова книги сей; Богу поклонись.
22:9  καὶ λέγει μοι, ὅρα μή· σύνδουλός σού εἰμι καὶ τῶν ἀδελφῶν σου τῶν προφητῶν καὶ τῶν τηρούντων τοὺς λόγους τοῦ βιβλίου τούτου· τῶ θεῶ προσκύνησον.
22:9. et dicit mihi vide ne feceris conservus tuus sum et fratrum tuorum prophetarum et eorum qui servant verba libri huius Deum adora
And he said to me: See thou do it not. For I am thy fellow servant, and of thy brethren the prophets and of them that keep the words of the prophecy of this book. Adore God.
22:9. And he said to me: “Be careful not to do so. For I am your fellow servant, and I am among your brothers the prophets, and among those who keep the words of the prophecy of this book. Adore God.”
22:9. Then saith he unto me, See [thou do it] not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
22:9: Then saith he unto me, See thou do it not - See the notes on Rev 19:10.
For I am thy fellow-servant - notes on Rev 19:10.
And of thy brethren the prophets - In Rev 19:10, it is "of thy brethren that have the testimony of Jesus." Here the angel says that, in the capacity in which he appeared to John, he belonged to the general rank of the prophets, and was no more entitled to worship than any of the prophets had been. Like them, he had merely been employed to disclose important truths in regard to the future; but as the prophets, even the most eminent of them, were not regarded as entitled to worship on account of the communications which they had made, no more was he.
And of them which keep the sayings of this book - "I am a mere creature of God." I, like human beings, am under law, and am bound to observe the law of God. The "sayings of this book" which he says he kept, must be understood to mean those great principles of religion which it enjoined, and which are of equal obligation on human beings and angels.
Worship God - Worship God only. See the notes on Rev 19:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:9: See: Rev 19:10; Deu 4:19; Col 2:18, Col 2:19; Jo1 5:20
worship God: Rev 4:10, Rev 9:20, Rev 14:7, Rev 15:4; Exo 34:14; Kg2 17:36; Psa 45:11; Mat 4:9; Luk 4:7; Joh 4:22, Joh 4:23
John Gill
22:9 Then saith he unto me,.... The angel at whose feet John fell down to worship:
see thou do it not; this he said in great haste, and with much vehemence, to hinder him from doing it, as his short way of speaking shows:
for I am thy fellow servant: of God, and of Christ, and am no more the object of worship than thyself; and both of us are, and ought to be, the worshippers of God, whose servants we are:
and of thy brethren the prophets; the apostles and ministers of the word; for prophesying and preaching are the same thing; these were the brethren of John in a spiritual sense, and by reason of their function:
and of them which keep the sayings of this book; see Rev_ 22:7 and this is said to encourage the observation of them, and is the character of private Christians, and shows the great condescension of the angel to put himself, not only upon a level with John, and the ministers of the word, but with common believers:
worship God; and him only, and that in a spiritual manner, with reverence and godly fear, in faith, and according to his revealed will; See Gill on Rev_ 19:10.
John Wesley
22:9 See thou do it not - The expression in the original is short and elliptical, as is usual in showing vehement aversion.
Robert Jamieson, A. R. Fausset and David Brown
22:9 Literally, "See not"; the abruptness of the phrase marking the angel's abhorrence of the thought of his being worshipped however indirectly. Contrast the fallen angel's temptation to Jesus, "Fall down and worship me" (Mt 4:9).
for--A, B, Vulgate, Syriac, Coptic, ANDREAS, and CYPRIAN omit "for"; which accords with the abrupt earnestness of the angel's prohibition of an act derogatory to God.
and of--"and (the fellow servant) of thy brethren."
22:1022:10: Եւ ասէ ցիս դարձեալ. Մի՛ կնքեր զբանս մարգարէական գրոցս այսմիկ. քանզի ժամանակս մե՛րձ է[5359]: [5359] Ոսկան. Մարգարէական գրոյս այսորիկ։
10 Եւ դարձեալ ինձ ասաց. «Այս գրքի մարգարէական խօսքերը կնքուած մի՛ պահիր, քանզի ժամանակը մօտ է:
10 Եւ ըսաւ ինծի. «Այս գրքին մարգարէութեան խօսքերը մի՛ կնքեր, վասն զի ժամանակը մօտ է։
Եւ ասէ ցիս [369]դարձեալ. Մի՛ կնքեր զբանս մարգարէական գրոցս այսմիկ, քանզի ժամանակս մերձ է:

22:10: Եւ ասէ ցիս դարձեալ. Մի՛ կնքեր զբանս մարգարէական գրոցս այսմիկ. քանզի ժամանակս մե՛րձ է[5359]:
[5359] Ոսկան. Մարգարէական գրոյս այսորիկ։
10 Եւ դարձեալ ինձ ասաց. «Այս գրքի մարգարէական խօսքերը կնքուած մի՛ պահիր, քանզի ժամանակը մօտ է:
10 Եւ ըսաւ ինծի. «Այս գրքին մարգարէութեան խօսքերը մի՛ կնքեր, վասն զի ժամանակը մօտ է։
zohrab-1805▾ eastern-1994▾ western am▾
22:1010: И сказал мне: не запечатывай слов пророчества книги сей; ибо время близко.
22:10  καὶ λέγει μοι, μὴ σφραγίσῃς τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου, ὁ καιρὸς γὰρ ἐγγύς ἐστιν.
22:10. Καὶ (And) λέγει (it-fortheth) μοι (unto-me,"Μὴ (Lest) σφραγίσῃς ( thou-might-have-sealed-to ) τοὺς (to-the-ones) λόγους (to-forthees) τῆς (of-the-one) προφητείας (of-a-declaring-before-of) τοῦ ( of-the-one ) βιβλίου ( of-a-paperlet ) τούτου, (of-the-one-this) ὁ ( the-one ) καιρὸς ( a-time ) γὰρ (therefore) ἐγγύς (near) ἐστιν. (it-be)
22:10. et dicit mihi ne signaveris verba prophetiae libri huius tempus enim prope estAnd he saith to me: Seal not the words of the prophecy of this book. For the time is at hand.
10. And he saith unto me, Seal not up the words of the prophecy of this book; for the time is at hand.
22:10. And he said to me: “Do not seal the words of the prophecy of this book. For the time is near.
22:10. And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand:

10: И сказал мне: не запечатывай слов пророчества книги сей; ибо время близко.
22:10  καὶ λέγει μοι, μὴ σφραγίσῃς τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου, ὁ καιρὸς γὰρ ἐγγύς ἐστιν.
22:10. et dicit mihi ne signaveris verba prophetiae libri huius tempus enim prope est
And he saith to me: Seal not the words of the prophecy of this book. For the time is at hand.
22:10. And he said to me: “Do not seal the words of the prophecy of this book. For the time is near.
22:10. And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.
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
10-20: Все веденное и слышанное, будучи записано в книгу, не должно быть скрыто (запечатано); христиане должны сообразовать с этим свою жизнь. Пусть люди помнят, что недолго они будут при возможности оставаться в прежних условиях деятельности. Близко время, когда изменятся эти условия, ибо тогда наступит воздаяние. Блаженны будут только те, которые соблюдают заповеди Божии; все же другие останутся вне Царствия Божия. К Иоанну, а чрез него и ко всем читателям Апокалипсиса, Иисус Христос обращается с подтверждением истины сообщенного откровения и указывает на Свой личный авторитет. Он - прямой потомок Давида. Он - светлая утренняя звезда, т.е. основание христианской надежды на наступление вечного дня будущего царства. Поэтому вся Христианская Церковь (невеста), руководимая Духом Святым, должна взывать к Нему с мольбою: "прииди". С такою же мольбою должен обращаться и каждый верующий в отдельности, уподобляясь жаждущему. Иисус Христос еще раз ссылается на книгу Апокалипсис, на пророчества в ней, и предостерегает против всякого ее искажения: таковой лишится участия в книге жизни, в вечном блаженстве.
Adam Clarke: Commentary on the Bible - 1831
22:10: Seal not the sayings - Do not lay them up for future generations; they concern the present times; they must shortly come to pass, for the time is at hand. See above, Rev 22:6. What concerned the Jews was certainly at hand.
Albert Barnes: Notes on the Bible - 1834
22:10: And he saith unto me - The angel.
Seal not the sayings of the prophecy of this book - That is, seal not the book itself, for it may be regarded altogether as a prophetic book. On the sealing of a book, see the notes on Rev 5:1 . Isaiah (Isa 8:16; Isa 30:8) and Daniel (Dan 8:26; Dan 12:4, Dan 12:9) were commanded to seal up their prophecies. Their prophecies related to far-distant times, and the idea in their being commanded to seal them was, that they should make the record sure and unchangeable; that they should finish it, and lay it up for future ages; so that, in far-distant times, the events might be compared with the prophecy, and it might be seen that there was an exact correspondence between the prophecy and the fulfillment. Their prophecies would not be immediately demanded for the use of persecuted saints, but would pertain to future ages. On the other hand, the events which John had predicted, though in their ultimate development they were to extend to the end of the world, and even into eternity, were about to begin to be fulfilled, and were to be of immediate use in consoling a persecuted church. John, therefore, was directed not to seal up his predictions; not to lay them away, to be opened, as it were, in distant ages; but to leave them open, so that a persecuted church might have access to them, and might, in times of persecution and trial, have the assurance that the principles of their religion would finally triumph. See the notes on Rev 10:2.
For the time is at hand - That is, they are soon to commence. It is not implied that they would be soon completed. The idea is, that as the scenes of persecution were soon to open upon the church, it was important that the church should have access to these prophecies of the final triumph of religion, to sustain it in its trials. Compare the notes on Rev 1:1, Rev 1:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:10: he saith: Rev 22:12, Rev 22:13, Rev 22:16, Rev 22:20
Seal: Rev 5:1, Rev 10:4; Isa 8:16; Dan 8:26, Dan 12:4, Dan 12:9; Mat 10:27
for: Rev 1:3; Isa 13:6; Eze 12:23; Rom 13:12; Th2 2:3; Pe1 4:7
Geneva 1599
22:10 (3) And he saith unto me, (4) Seal not the sayings of the prophecy of this book: for the time is at hand.
(3) The angel returns to his former speech: in which he teaches to use of this book both towards ourselves, in this and the next verse: and in respect of God for declaration of his truth, there to the fifteenth verse (Rev_ 22:11-15). (4) That is, propound this prophecy openly to all and conceal no part of it. The contrary to that which is commanded in (Is 8:16; Dan 8:26).
John Gill
22:10 And he saith unto me,.... Not the angel, but Christ, as is manifest from Rev_ 22:12. This clause is left out in the Ethiopic version.
Seal not the sayings of the prophecy of this book; as the orders are, when things are intended not to be published, but concealed, at least as yet, because of the distance of the accomplishment of them, which was not the case here; see Rev_ 10:4. Christ would have the things John saw and heard, written, and made public, sent in an open book, unsealed, to the churches, that they might be seen and read of all; that so the afflictions and persecutions of the people of God, both under Rome Pagan, and Rome Papal, might be known, and the saints not be offended at them when they came, but be prepared for them, to endure them patiently; and that they might be apprised of the errors and heresies that were to spring up, and of the appearance and wickedness of the man of sin, and his followers, and beware of them; and that they might have some assurance of the destruction of antichrist, and of the glorious state of the church, both in the spiritual and personal reign of Christ, and so be comforted in the midst of their tribulations, and rejoice in the faith and hope of these things. We may learn from hence, that the Scriptures in general are not to be locked up, and concealed from the common people, but lie open, and are to be read by all; and in particular, that this book is not so dark and obscure as it is thought to be:
for the time is at hand; when the things in this book shall begin to be fulfilled; see Rev_ 1:1.
John Wesley
22:10 And he saith to me - After a little pause. Seal not the sayings of this book - Conceal them not, like the things that are sealed up. The time is nigh - Wherein they shall begin to take place.
Robert Jamieson, A. R. Fausset and David Brown
22:10 Seal not--But in Dan 12:4, Dan 12:9 (compare Dan 8:26), the command is, "Seal the book," for the vision shall be "for many days." The fulfilment of Daniel's prophecy was distant, that of John's prophecy is near. The New Testament is the time of the end and fulfilment. The Gentile Church, for which John wrote his Revelation, needs more to be impressed with the shortness of the period, as it is inclined, owing to its Gentile origin, to conform to the world and forget the coming of the Lord. The Revelation points, on the one hand, to Christ's coming as distant, for it shows the succession of the seven seals, trumpets, and vials; on the other hand, it proclaims, "Behold, I come quickly." So Christ marked many events as about to intervene before His coming, and yet He also says "Behold, I come quickly," because our right attitude is that of continual prayerful watching for His coming (Mt 25:6, Mt 25:13, Mt 25:19; Mk 13:32-37 [AUBERLEN]; compare Rev_ 1:3).
22:1122:11: Որ ամպարշտելոցն է՝ ամպարշտեսցի՛, եւ որ աղտեղանալոցն է՝ աղտեղասցի՛, եւ որ արդարանալոցն է՝ արդարասցի՛, եւ որ սրբելոցն է՝ սրբեսցի՛:
11 Նա, ով ամբարիշտ է, թող ամբարշտութիւն անի, ով կեղտոտ է, թող կեղտոտ լինի, ով արդար է, թող արդարութիւն անի եւ ով սուրբ է, թող սուրբ լինի»:
11 Ան որ անիրաւութիւն կ’ընէ՝ թող անիրաւութիւն ընէ ու ան որ աղտոտ է՝ թող աղտոտ ըլլայ եւ ան որ արդար է՝ թող արդար ըլլայ ու ան որ սուրբ է՝ թող սուրբ ըլլայ։
Որ [370]ամպարշտելոցն է`` ամպարշտեսցի, եւ որ [371]աղտեղանալոցն է`` աղտեղասցի, եւ որ [372]արդարանալոցն է`` արդարասցի, եւ որ [373]սրբելոցն է`` սրբեսցի:

22:11: Որ ամպարշտելոցն է՝ ամպարշտեսցի՛, եւ որ աղտեղանալոցն է՝ աղտեղասցի՛, եւ որ արդարանալոցն է՝ արդարասցի՛, եւ որ սրբելոցն է՝ սրբեսցի՛:
11 Նա, ով ամբարիշտ է, թող ամբարշտութիւն անի, ով կեղտոտ է, թող կեղտոտ լինի, ով արդար է, թող արդարութիւն անի եւ ով սուրբ է, թող սուրբ լինի»:
11 Ան որ անիրաւութիւն կ’ընէ՝ թող անիրաւութիւն ընէ ու ան որ աղտոտ է՝ թող աղտոտ ըլլայ եւ ան որ արդար է՝ թող արդար ըլլայ ու ան որ սուրբ է՝ թող սուրբ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1111: Неправедный пусть еще делает неправду; нечистый пусть еще сквернится; праведный да творит правду еще, и святый да освящается еще.
22:11  ὁ ἀδικῶν ἀδικησάτω ἔτι, καὶ ὁ ῥυπαρὸς ῥυπανθήτω ἔτι, καὶ ὁ δίκαιος δικαιοσύνην ποιησάτω ἔτι, καὶ ὁ ἅγιος ἁγιασθήτω ἔτι.
22:11. ὁ (The-one) ἀδικῶν (un-coursing-unto) ἀδικησάτω (it-should-have-un-coursed-unto) ἔτι, (if-to-a-one,"καὶ (and) ὁ (the-one) ῥυπαρὸς (en-dirtied) ῥυπανθήτω (it-should-have-been-dirtied) ἔτι, (if-to-a-one,"καὶ (and) ὁ (the-one) δίκαιος (course-belonged) δικαιοσύνην (to-a-course-belongedness) ποιησάτω (it-should-have-done-unto) ἔτι, (if-to-a-one,"καὶ (and) ὁ (the-one) ἅγιος (hallow-belonged) ἁγιασθήτω (it-should-have-been-hallow-belonged-to) ἔτι.-- (if-to-a-one)
22:11. qui nocet noceat adhuc et qui in sordibus est sordescat adhuc et iustus iustitiam faciat adhuc et sanctus sanctificetur adhucHe that hurteth, let him hurt still: and he that is filthy, let him be filthy still: and he that is just, let him be justified still: and he that is holy, let him be sanctified still.
11. He that is unrighteous, let him do unrighteousness still: and he that is filthy, let him be made filthy still: and he that is righteous, let him do righteousness still: and he that is holy, let him be made holy still.
22:11. Whoever does harm, he might still do harm. And whoever is filthy, he might still be filthy. And whoever is just, he may still be just. And one who is holy, he may still be holy.”
22:11. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.
He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still:

11: Неправедный пусть еще делает неправду; нечистый пусть еще сквернится; праведный да творит правду еще, и святый да освящается еще.
22:11  ὁ ἀδικῶν ἀδικησάτω ἔτι, καὶ ὁ ῥυπαρὸς ῥυπανθήτω ἔτι, καὶ ὁ δίκαιος δικαιοσύνην ποιησάτω ἔτι, καὶ ὁ ἅγιος ἁγιασθήτω ἔτι.
22:11. qui nocet noceat adhuc et qui in sordibus est sordescat adhuc et iustus iustitiam faciat adhuc et sanctus sanctificetur adhuc
He that hurteth, let him hurt still: and he that is filthy, let him be filthy still: and he that is just, let him be justified still: and he that is holy, let him be sanctified still.
22:11. Whoever does harm, he might still do harm. And whoever is filthy, he might still be filthy. And whoever is just, he may still be just. And one who is holy, he may still be holy.”
22:11. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.
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
22:11: He that is unjust, let him be unjust still - The time of fulfillment will come so suddenly that there will be but little space for repentance and amendment. What is done must be done instantly; and let him that is holy persevere, and hold fast what he has received.
Albert Barnes: Notes on the Bible - 1834
22:11: He that is unjust, let him be unjust still - This must refer to the scenes beyond the judgment, and must be intended to affirm an important truth in regard to the condition of people in the future state. It cannot refer to the condition of human beings on this side the grave, for there is no fixed and unchangeable condition in this world. At the close of this book, and at the close of the whole volume of Rev_ealed truth, it was proper to declare, in the most solemn manner, that when these events were consummated, everything would be fixed and unchanging; that all who were then found to be righteous would remain so foRev_er; and that none who were impenitent, impure, and wicked, would ever change their character or condition. That this is the meaning here seems to me to be plain; and this sentiment accords with all that is said in the Bible of the final condition of the righteous and the wicked.
See Mat 25:46; Rom 2:6-9; Th1 1:7-10; Dan 12:2; Ecc 11:3. Every assurance is held out in the Bible that the righteous will be secure in holiness and happiness, and that there will be no danger - no possibility - that they will fall into sin, and sink to woe; and by the same kind of arguments by which it is proved that their condition will be unchanging, is it demonstrated that the condition of the wicked will be unchanging also. The argument for the eternal punishment of the wicked is as strong as that for the eternal happiness of the righteous; and if the one is open to doubt, there is no security for the permanence of the other. The word "unjust" here is a general term for an unrighteous or wicked man. The meaning is, that he to whom that character properly belongs, or of whom it is properly descriptive, will remain so foRev_er. The design of this seems to be, to let the ungodly and the wicked know that there is no change beyond the grave, and by this solemn consideration to warn them now to flee from the wrath to come. And assuredly no more solemn consideration can ever be presented to the human mind than this.
And he which is filthy, let him be filthy still - The word "filthy" here is, of course, used with reference to moral defilement or pollution. It refers to the sensual, the corrupt, the profane; and the meaning is, that, their condition will be fixed, and that they will remain in this state of pollution foRev_er. There is nothing more awful than the idea that a polluted soul will be always polluted; that a heart corrupt will be always corrupt; that the defiled will be put foRev_er beyond the possibility of being cleansed from sin.
And he that is righteous, let him be righteous still - The just, the upright man - in contradistinction from the unjust mentioned in the first part of the verse.
And he that is holy, let him be holy still - He that is pure, in contradistinction from the filthy mentioned in the former part of the verse. The righteous and the holy will be confirmed in their character and condition, as well as the wicked. The affirmation that their condition will be fixed is as strong as that that of the wicked will be - and no stronger; the entire representation is, that all beyond the judgment will be unchanging foRev_er. Could anymore solemn thought be brought before the mind of man?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:11: that is unjust: Rev 16:8-11, Rev 16:21; Psa 81:12; Pro 1:24-33, Pro 14:32; Ecc 11:3; Eze 3:27; Dan 12:10; Mat 15:14, Mat 21:19, Mat 25:10; Joh 8:21; Ti2 3:13
and he that: Rev 22:3, Rev 7:13-15; Job 17:9; Pro 4:18; Mat 5:6; Eph 5:27; Col 1:22; Jde 1:24
Geneva 1599
22:11 (5) He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.
(5) An objection anticipated, but there will be some that will use this occasion for evil, and will wrest this scripture to their own destruction, as Peter says. What then? says the angel, the mysteries of God must not be concealed, which it has pleased him to communicate to us. Let them be harmful to others, let such be more and more vile in themselves, whom this scripture does not please: yet others will be further conformed to righteousness by this, and true holiness. The care and reformation of these may not be neglected, because of the voluntary and malicious offence of others.
John Gill
22:11 He that is unjust, let him be unjust still,.... These words are not to be considered as ironical expressions, such as in Eccles 11:9 much less as an allowance to do injustice and commit filthy actions; nor even as deterring persons from these things, by tacitly suggesting, that should they continue unjust and filthy, they would be severely punished; nor as an anticipation of an objection that might be made against the publication of this book, and the sayings of it, taken from the ill use that some men might make of it, who might be provoked to injure and persecute the saints more and more, or indulge a filthy conversation; but as a prophecy of what would be at the close of time, at the second coming of Christ. The imperative is put for the future, as is usual in the Hebrew language, in which it is said, let such and such things be, when the sense is, that they shall be; see Ezek 3:27 Zech 11:9 and so the meaning of this expression is, he that is now found without a righteousness, and full of all unrighteousness, and acts unrighteously, will continue so; there will be no change made in him, no regeneration, renovation, repentance, or reformation; he will remain the same wicked man he ever was; or he that hurts, or does injury to his fellow creatures, will still do mischief; at least he will have the same inclination, though not the opportunity and power, but will attempt it, of which there will be an instance in the wicked dead, when raised; see Rev_ 20:8.
And he which is filthy, let him be filthy still: or he shall be filthy still: all mankind are originally, naturally, and universally filthy, or defiled with sin. Some are cleansed from it by the blood of Christ, others are not; and these will continue polluted, nor will the fire of hell fetch out the filthiness of their hearts and nature: or the words may be rendered, "he that defileth, let him defile still"; though he will not be able to defile the temple of God, or corrupt the good communications of the saints, yet he will continue to defile himself; the same evil thoughts, &c. will proceed out of him as ever, which defile the man.
And he that is righteous, let him be righteous still; a truly righteous man is one that is righteous, not by his own righteousness, but by the righteousness of Christ imputed to him; he is one, who by faith looks to Christ for righteousness, and receives it from him, and, in consequence of it, lives soberly, righteously, and godly, and such will continue righteous; not that they will be made more righteous, though they may have a clearer view of their justification, for the sentence of it will be afresh pronounced upon them; but the meaning is, they will ever remain in a justified state, and never enter into condemnation, their righteousness being an everlasting one. The Alexandrian copy, the Complutensian edition, Syriac and Arabic versions, read, "and the righteous man, let him do righteousness still"; as he will do, for such will ever be before the throne of God, and serve him in his temple day and night, Rev_ 7:15. And he that is holy, let him be holy still. They are holy who are sanctified by the Spirit of God, and none but such will be admitted into the pure state of things upon Christ's second coming; and such will then be perfectly holy, and without sin, and shall continue so: hence we may learn, that justification and sanctification are two distinct things, and that both are durable. With these sayings may be compared some expressions of the Jewish doctors (h), as the sense of Lev 11:43
"if a man defiles himself a little, they defile him much; the gloss on it is, they let, or suffer him to be more defiled; if below, they defile him above; if in this world, they defile him in the world to come; if a man sanctifies himself a little, they sanctify him much; if below, they sanctify him above; if in this world, they sanctify him in the world to come.''
(h) T. Bab. Yoma, fol. 39. 1.
John Wesley
22:11 He that is unrighteous - As if he had said, The final judgment is at hand; after which the condition of all mankind will admit of no change for ever. Unrighteous - Unjustified. Filthy - Unsanctified, unholy.
Robert Jamieson, A. R. Fausset and David Brown
22:11 unjust--"unrighteous"; in relation to one's fellow men; opposed to "righteous," or "just" (as the Greek may be translated) below. More literally, "he that doeth unjustly, let him do unjustly still."
filthy--in relation to one's own soul as unclean before God; opposed to holy," consecrated to God as pure. A omits the clause, "He which is filthy let him be filthy still." But B supports it. In the letter of the Vienne and Lyons Martyrs (in EUSEBIUS) in the second century, the reading is, "He that is lawless (Greek, 'anomos') let him be lawless; and he that is righteous let him be righteous (literally, 'be justified') still." No manuscript is so old. A, B, Vulgate, Syriac, Coptic, ANDREAS, and CYPRIAN read, "let him do righteousness" (1Jn 2:29; 1Jn 3:7). The punishment of sin is sin, the reward of holiness is holiness. Eternal punishment is not so much an arbitrary law, as a result necessarily following in the very nature of things, as the fruit results from the bud. No worse punishment can God lay on ungodly men than to give them up to themselves. The solemn lesson derivable from this verse is, Be converted now in the short time left (Rev_ 22:10, end) before "I come" (Rev_ 22:7, Rev_ 22:12), or else you must remain unconverted for ever; sin in the eternal world will be left to its own natural consequences; holiness in germ will there develop itself into perfect holiness, which is happiness.
22:1222:12: Ահա՝ գա՛մ վաղվաղակի՝ եւ վարձք իմ ընդ ի՛ս, հատուցանե՛լ իւրաքանչիւր ըստ գործս իւրեանց[5360]: [5360] Ոմանք. Ահա ես գամ վաղ՛՛։ Ոսկան. Ընդիս է... իւրաքանչիւր զգործս իւրեանց։
12 «Ահա գալիս եմ շուտով, եւ ինձ հետ են իմ վարձերը, որպէսզի հատուցեմ իւրաքանչիւրին ըստ իր գործերի:
12 ‘Ահա ես շուտով կու գամ եւ իմ վարձքս ինծի հետ է՝ ամէն մէկուն իր գործին համեմատ հատուցանելու։
Ահա գամ վաղվաղակի, եւ վարձք իմ ընդ իս` հատուցանել իւրաքանչիւր ըստ գործս իւրեանց:

22:12: Ահա՝ գա՛մ վաղվաղակի՝ եւ վարձք իմ ընդ ի՛ս, հատուցանե՛լ իւրաքանչիւր ըստ գործս իւրեանց[5360]:
[5360] Ոմանք. Ահա ես գամ վաղ՛՛։ Ոսկան. Ընդիս է... իւրաքանչիւր զգործս իւրեանց։
12 «Ահա գալիս եմ շուտով, եւ ինձ հետ են իմ վարձերը, որպէսզի հատուցեմ իւրաքանչիւրին ըստ իր գործերի:
12 ‘Ահա ես շուտով կու գամ եւ իմ վարձքս ինծի հետ է՝ ամէն մէկուն իր գործին համեմատ հատուցանելու։
zohrab-1805▾ eastern-1994▾ western am▾
22:1212: Се, гряду скоро, и возмездие Мое со Мною, чтобы воздать каждому по делам его.
22:12  ἰδοὺ ἔρχομαι ταχύ, καὶ ὁ μισθός μου μετ᾽ ἐμοῦ, ἀποδοῦναι ἑκάστῳ ὡς τὸ ἔργον ἐστὶν αὐτοῦ.
22:12. Ἰδοὺ ( Thou-should-have-had-seen ," ἔρχομαι ( I-come ) ταχύ, (to-quick," καὶ ( and ) ὁ ( the-one ) μισθός ( a-pay ) μου (of-me) μετ' ( with ) ἐμοῦ, (of-ME," ἀποδοῦναι ( to-have-had-given-off ) ἑκάστῳ ( unto-each ) ὡς ( as ) τὸ ( the-one ) ἔργον ( a-work ) ἐστὶν (it-be) αὐτοῦ . ( of-it )
22:12. ecce venio cito et merces mea mecum est reddere unicuique secundum opera suaBehold, I come quickly: and my reward is with me, to render to every, man according to his works.
12. Behold, I come quickly; and my reward is with me, to render to each man according as his work is.
22:12. “Behold, I am approaching quickly! And my repayment is with me, to render to each one according to his works.
22:12. And, behold, I come quickly; and my reward [is] with me, to give every man according as his work shall be.
And, behold, I come quickly; and my reward [is] with me, to give every man according as his work shall be:

12: Се, гряду скоро, и возмездие Мое со Мною, чтобы воздать каждому по делам его.
22:12  ἰδοὺ ἔρχομαι ταχύ, καὶ ὁ μισθός μου μετ᾽ ἐμοῦ, ἀποδοῦναι ἑκάστῳ ὡς τὸ ἔργον ἐστὶν αὐτοῦ.
22:12. ecce venio cito et merces mea mecum est reddere unicuique secundum opera sua
Behold, I come quickly: and my reward is with me, to render to every, man according to his works.
22:12. “Behold, I am approaching quickly! And my repayment is with me, to render to each one according to his works.
22:12. And, behold, I come quickly; and my reward [is] with me, to give every man according as his work shall be.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:12: Behold, I come quickly - I come to establish nay cause, comfort and support my followers, and punish the wicked.
Albert Barnes: Notes on the Bible - 1834
22:12: And behold, I come quickly - See the notes on Rev 1:1, Rev 1:3. These are undoubtedly the words of the Redeemer; and the meaning is, that the period when the unchanging sentence would be passed on each individual - on the unjust, the filthy, the righteous, and the holy - would not be remote. The design of this seems to be to impress on the mind the solemnity of the truth that the condition hereafter will soon be fixed, and to lead people to prepare for it. In reference to each individual, the period is near when it is to be determined whether he will be holy or sinful to all eternity. What thought could there be more adapted to impress on the mind the importance of giving immediate attention to the concerns of the soul?
And my reward is with me - I bring it with me to give to every man: either life or death; heaven or hell; the crown or the curse. He will be prepared immediately to execute the sentence. Compare Mat. 25:31-46.
To give every man according as his work shall be - See the Mat 16:27 note; Rom 2:6 note; Co2 5:10 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:12: I come: Rev 22:7; Zep 1:14
and my: Rev 11:18; Isa 3:10, Isa 3:11, Isa 40:10, Isa 62:11; Co1 3:8, Co1 3:14, Co1 9:17, Co1 9:18
to give: Rev 20:12; Mat 16:27; Rom 2:6-11, Rom 14:12
Geneva 1599
22:12 (6) And, behold, I come quickly; and my reward [is] with me, to give every man according as his work shall be.
(6) The second part belonging to the use of this book, as I said See Rev_ 22:10. Also (says God by the angel) though there should be no use of this book to men: yet it shall be of this use to me, that it is a witness of my truth to my glory, who will come shortly, to give and execute just judgment, in this verse; who have taught that all these things have their being in me, (Rev_ 22:13), and have pronounced blessedness to my servants in the Church, (Rev_ 22:14) and reprobation to the ungodly (Rev_ 22:15).
John Gill
22:12 And, behold, I come quickly,..... This is repeated, to confirm the truth of Christ's second coming, and the speediness of it, and to point at the time when the above shall be, and to add what follows.
And my reward is with me: which words are taken out of Is 40:10 and which being compared together, furnish out a clear proof of Christ being the true Jehovah, the eternal God. There is a reward of debt, or a due reward, a reward of punishment, which is the just recompense of reward, which, shall be righteously given to wicked men for their sin, Heb 2:2 and there is a reward of grace, which is also called the recompence of reward, the reward of the inheritance, which is no other than the gift of eternal life, which God of his free grace bestows upon his people, Heb 11:26 and both these are with Christ; they are in his hands, he has authority from God, as Mediator, to inflict vengeance on the wicked, and to give eternal life to his people; both which he will do, for this is with him:
to give every man according as his work shall be; if his work is evil, and he is an unjust and filthy man, and the course of his conversation has been vicious, the reward of debt, or just punishment, will be rendered to him; but if his work is the fruit of grace, and he has had his conversation in the world by the grace of God, and he is a righteous person, justified by the righteousness of Christ, and a holy, good man, sanctified by the Spirit of God, the reward of grace, the crown of righteousness, will be given to him.
John Wesley
22:12 I - Jesus Christ. Come quickly - To judge the world. And my reward is with me - The rewards which I assign both to the righteous and the wicked are given at my coming. To give to every man according as his work - His whole inward and outward behaviour shall be.
Robert Jamieson, A. R. Fausset and David Brown
22:12 And--in none of our manuscripts. But A, B, Vulgate, Syriac, Coptic, and CYPRIAN omit it.
behold, I come quickly--(Compare Rev_ 22:7).
my reward is with me-- (Is 40:10; Is 62:11).
to give--Greek, "to render."
every man--Greek, "to each."
shall be--so B in MAI. But B in TISCHENDORF, and A, Syriac, read, "is."
22:1322:13: Ե՛ս եմ Ալփա եւ Ով, Սկիզբն եւ Կատարած, Առաջին եւ Վերջին[5361]: [5361] ՚Ի լուս՛՛. ՚ի վերայ՝ ալփա եւ ով. նշանակի. այբ եւ քէ։
13 Ես եմ Ալֆան եւ Օմեղան, Սկիզբը եւ Վախճանը, Առաջինը եւ Վերջինը»:
13 Ես եմ Ալֆան ու Օմէղան, Առաջինը ու Վերջինը, Սկիզբը եւ Վախճանը։
Ես եմ Ալփա եւ Ով, Սկիզբն եւ Կատարած, Առաջին եւ Վերջին:

22:13: Ե՛ս եմ Ալփա եւ Ով, Սկիզբն եւ Կատարած, Առաջին եւ Վերջին[5361]:
[5361] ՚Ի լուս՛՛. ՚ի վերայ՝ ալփա եւ ով. նշանակի. այբ եւ քէ։
13 Ես եմ Ալֆան եւ Օմեղան, Սկիզբը եւ Վախճանը, Առաջինը եւ Վերջինը»:
13 Ես եմ Ալֆան ու Օմէղան, Առաջինը ու Վերջինը, Սկիզբը եւ Վախճանը։
zohrab-1805▾ eastern-1994▾ western am▾
22:1313: Я есмь Альфа и Омега, начало и конец, Первый и Последний.
22:13  ἐγὼ τὸ ἄλφα καὶ τὸ ὦ, ὁ πρῶτος καὶ ὁ ἔσχατος, ἡ ἀρχὴ καὶ τὸ τέλος.
22:13. ἐγὼ ( I ) τὸ (the-one) Ἄλφα (an-Alfa) καὶ (and) τὸ (the-one) Ὦ, (an-W," ὁ ( the-one ) πρῶτος ( most-before ) καὶ ( and ) ὁ ( the-one ) ἔσχατος , ( most-bordered ,"ἡ (the-one) ἀρχὴ (a-firsting) καὶ (and) τὸ (the-one) τέλος.-- (a-finish)
22:13. ego Alpha et Omega primus et novissimus principium et finisI am Alpha and Omega, the First and the Last, the Beginning and the End.
13. I am the Alpha and the Omega, the first and the last, the beginning and the end.
22:13. I am the Alpha and the Omega, the First and the Last, the Beginning and the End.”
22:13. I am Alpha and Omega, the beginning and the end, the first and the last.
I am Alpha and Omega, the beginning and the end, the first and the last:

13: Я есмь Альфа и Омега, начало и конец, Первый и Последний.
22:13  ἐγὼ τὸ ἄλφα καὶ τὸ ὦ, ὁ πρῶτος καὶ ὁ ἔσχατος, ἡ ἀρχὴ καὶ τὸ τέλος.
22:13. ego Alpha et Omega primus et novissimus principium et finis
I am Alpha and Omega, the First and the Last, the Beginning and the End.
22:13. I am the Alpha and the Omega, the First and the Last, the Beginning and the End.”
22:13. I am Alpha and Omega, the beginning and the end, the first and the last.
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
22:13: I am Alpha and Omega - See on Rev 1:8 (note), Rev 1:18 (note).
Albert Barnes: Notes on the Bible - 1834
22:13: I am Alpha and Omega ... - See the notes on Rev 1:8, Rev 1:11. The idea here is, that he will thus show that he is the first and the last - the beginning and the end. He originated the whole plan of salvation, and he will determine its close; he formed the world, and he will wind up its affairs. In the beginning, the continuance, and the end, he will be recognized as the same being presiding over and controlling all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:13: Rev 1:8, Rev 1:11, Rev 21:6; Isa 41:4, Isa 44:6, Isa 48:12
John Gill
22:13 I am Alpha and Omega,.... See Gill on Rev_ 1:8. These characters are all put together here, which are before used in Rev_ 1:8 and are very pertinently mentioned in this place, when all promises and prophecies, relating to the glorious kingdom of Christ, were just finishing, and that itself was ready to appear, in which Christ alone should be exalted, the mystery of God would be completed, and time itself be no more. The Ethiopic version adds, "the beginning and end of days", or time. A testimony this, of the deity, eternity, infinity, and perfection of Christ.
John Wesley
22:13 I am the Alpha and the Omega, the first and the last - Who exist from everlasting to everlasting. How clear, incontestable a proof, does our Lord here give of his divine glory!
Robert Jamieson, A. R. Fausset and David Brown
22:13 I am Alpha--Greek, ". . . the Alpha and the Omega." A, B, Vulgate, Syriac, ORIGEN, and CYPRIAN transpose thus, "the First and the Last, the Beginning and the End." ANDREAS supports English Version. Compare with these divine titles assumed here by the Lord Jesus, Rev_ 1:8, Rev_ 1:17; Rev_ 21:6. At the winding up of the whole scheme of revelation He announces Himself as the One before whom and after whom there is no God.
22:1422:14: Երանելի՛ք են՝ որ պահեն զպատուիրանս նորա. նոքա՛ ունին իշխանութիւն ուտե՛լ ՚ի փայտէն կենաց՝ եւ մտանե՛լ ընդ դրունս քաղաքին:
14 Երանելի՜ են նրանք, որ պահում են նրա պատուիրանները[30]: Նրանք իրաւունք ունեն ուտելու կենաց ծառից եւ մտնելու քաղաքի դռներով:[30] Լաւագոյն յուն. բն. այս նախադասութեան փոխարէն ունեն. «Երանելի՜ են նրանք, որ լուանում են իրենց զգեստները»:
14 Երանելի՜ են անոնք, որ անոր պատուիրանքները կը կատարեն, որպէս զի իշխանութիւն ունենան կենաց ծառին վրայ եւ դռներէն ներս քաղաքը մտնեն։
Երանելիք են որ պահեն զպատուիրանս նորա. նոքա ունին իշխանութիւն [374]ուտել ի փայտէն`` կենաց եւ մտանել ընդ դրունս քաղաքին:

22:14: Երանելի՛ք են՝ որ պահեն զպատուիրանս նորա. նոքա՛ ունին իշխանութիւն ուտե՛լ ՚ի փայտէն կենաց՝ եւ մտանե՛լ ընդ դրունս քաղաքին:
14 Երանելի՜ են նրանք, որ պահում են նրա պատուիրանները[30]: Նրանք իրաւունք ունեն ուտելու կենաց ծառից եւ մտնելու քաղաքի դռներով:
[30] Լաւագոյն յուն. բն. այս նախադասութեան փոխարէն ունեն. «Երանելի՜ են նրանք, որ լուանում են իրենց զգեստները»:
14 Երանելի՜ են անոնք, որ անոր պատուիրանքները կը կատարեն, որպէս զի իշխանութիւն ունենան կենաց ծառին վրայ եւ դռներէն ներս քաղաքը մտնեն։
zohrab-1805▾ eastern-1994▾ western am▾
22:1414: Блаженны те, которые соблюдают заповеди Его, чтобы иметь им право на древо жизни и войти в город воротами.
22:14  μακάριοι οἱ πλύνοντες τὰς στολὰς αὐτῶν, ἵνα ἔσται ἡ ἐξουσία αὐτῶν ἐπὶ τὸ ξύλον τῆς ζωῆς καὶ τοῖς πυλῶσιν εἰσέλθωσιν εἰς τὴν πόλιν.
22:14. Μακάριοι ( Bless-belonged ) οἱ (the-ones) πλύνοντες ( laundering ) τὰς ( to-the-ones ) στολὰς ( to-settings ) αὐτῶν, (of-them,"ἵνα (so) ἔσται ( it-shall-be ) ἡ (the-one) ἐξουσία (a-being-out-unto) αὐτῶν (of-them) ἐπὶ (upon) τὸ ( to-the-one ) ξύλον ( to-a-wood ) τῆς ( of-the-one ) ζωῆς ( of-a-lifing ) καὶ (and) τοῖς (unto-the-ones) πυλῶσιν (unto-gatings) εἰσέλθωσιν (they-might-have-had-came-into) εἰς (into) τὴν (to-the-one) πόλιν. (to-a-city)
22:14. beati qui lavant stolas suas ut sit potestas eorum in ligno vitae et portis intrent in civitatemBlessed are they that wash their robes in the blood of the Lamb: that they may have a right to the tree of life and may enter in by the gates into the city.
14. Blessed are they that wash their robes, that they may have the right to the tree of life, and may enter in by the gates into the city.
22:14. Blessed are those who wash their robes in the blood of the Lamb. So may they have a right to the tree of life; so may they enter through the gates into the City.
22:14. Blessed [are] they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.
Blessed [are] they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city:

14: Блаженны те, которые соблюдают заповеди Его, чтобы иметь им право на древо жизни и войти в город воротами.
22:14  μακάριοι οἱ πλύνοντες τὰς στολὰς αὐτῶν, ἵνα ἔσται ἡ ἐξουσία αὐτῶν ἐπὶ τὸ ξύλον τῆς ζωῆς καὶ τοῖς πυλῶσιν εἰσέλθωσιν εἰς τὴν πόλιν.
22:14. beati qui lavant stolas suas ut sit potestas eorum in ligno vitae et portis intrent in civitatem
Blessed are they that wash their robes in the blood of the Lamb: that they may have a right to the tree of life and may enter in by the gates into the city.
22:14. Blessed are those who wash their robes in the blood of the Lamb. So may they have a right to the tree of life; so may they enter through the gates into the City.
22:14. Blessed [are] they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
22:14: Blessed are they that do his commandments - They are happy who are obedient.
That they may have right to the tree of life - The original is much more expressive, Ἱνα εσται ἡ εξουσια αυτων επι το ξυλον της ζωης· That they may have authority over the tree of life; an authority founded on right, this right founded on obedience to the commandments of God, and that obedience produced by the grace of God working in them. Without grace no obedience; without obedience no authority to the tree of life; without authority no right; without right no enjoyment: God's grace through Christ produces the good, and then rewards it as if all had been our own.
Albert Barnes: Notes on the Bible - 1834
22:14: Blessed are they that do his commandments - See the notes on Rev 1:3; Rev 22:7.
That they may have right - That they may be entitled to approach the tree of life; that this privilege may be granted to them. It is not a right in the sense that they have merited it, but in the sense that the privilege is conferred on them as one of the rewards of God, and that, in virtue of the divine arrangements, they will be entitled to this honor. So the word used here - ἐξουσία exousia - means in Joh 1:12, rendered "power." The reason why this right or privilege is conferred is not implied in the use of the word. In this case it is by grace, and all the right which they have to the tree of life is founded on the fact that God has been pleased graciously to confer it on them.
To the tree of life - See the notes on Rev 22:2. They would not be forbidden to approach that tree as Adam was, but would be permitted always to partake of it, and would live foRev_er.
And may enter in through the gates into the city - The New Jerusalem, Rev 21:2. They would have free access there; they would be permitted to abide there foRev_er.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:14: Blessed: Rev 22:7; Psa 106:3-5, Psa 112:1, Psa 119:1-6; Isa 56:1, Isa 56:2; Dan 12:12; Mat 7:21-27; Luk 12:37, Luk 12:38; Joh 14:15, Joh 14:21-23, Joh 15:10-14; Co1 7:19; Gal 5:6; Jo1 3:3, Jo1 3:23, Jo1 3:24, Jo1 5:3
may have: Joh 4:12; Co1 8:9, Co1 9:5 *Gr.
to the: Rev 22:2, Rev 2:7
and may: Rev 21:27; Joh 10:7, Joh 10:9, Joh 14:6
Geneva 1599
22:14 Blessed [are] they that do his commandments, (7) that they may have right to the tree of life, and may enter in through the gates into the city.
(7) The blessedness of the godly set down by their title and interest there: and their fruit in the same.
John Gill
22:14 Blessed are they that do his commandments,.... Either the commandments of God, Rev_ 12:17 the precepts of the moral law, which are the whole duty of man; which are done either legally in order to obtain life, and then they must be perfectly done, which no man can do; hence none live, and are justified by the deeds of it, and consequently are not blessed, but cursed; or evangelically, when they are done in the strength of Christ, from love to God, in the exercise of faith upon him, with a view to his glory, and without dependence on them, acknowledging the imperfection of them, and looking unto Jesus for righteousness and life, in whom such find both, and so are blessed persons: or else the commandments of Jesus are intended, who is speaking in the context, Rev_ 22:12 and is speaking of himself, and his, as the angel does in Rev_ 22:6 Christ's commandments are his new commandment of love, and the ordinances of baptism, and the Lord's supper; which are to be observed in the same evangelical manner as the commandments of God, and to be kept exactly as they are delivered, without any alteration, addition, or diminution; and they are to be attended to immediately, and without delay; and such as regard them in a right way and manner are blessed; they have much pleasure and delight in the observance of them; these commandments are not grievous, especially when they have the presence of Christ, the discoveries of his love, and are under the gracious influences of his Spirit: or it may be rather the commandments in this book are designed, for it may be rendered, "that do its commandments"; keep the sayings of this book, as in Rev_ 22:7 such as relate to the worship of God, and forbid the worship of the beast, which caution against idolatry, and exhort to come out of Babylon, and direct to follow the Lamb, and charge not to add or take from anything written in this prophecy; and such persons as keep the words of it are pronounced blessed, Rev_ 1:3. The Alexandrian copy reads, "that wash their garments"; and so the Ethiopic version, and also the Vulgate Latin, which adds, "in the blood of the Lamb", agreeably to Rev_ 7:13 and such whose persons and garments are washed in the blood of Christ are blessed indeed; they are justified by it, pardoned through it, and both they and their services are accepted on account of it. The instances of their happiness follow,
that they may have right to the tree of life; or "power over the tree of life"; that is, Christ, not of government over him, but of enjoyment of him; a liberty of eating of the fruit of this tree, having interest in it, and so a right to partake of it; which right, or liberty, is not obtained by obedience to the commands of God, or Christ, or of this book, for this is what is due to God, and obligatory on men; and which, when done, is but their duty, and can merit nothing; though a cheerful and evangelical obedience to the divine will makes such appear to have a right to such a privilege, as the disciples of Christ are not made so, but appear to be such by bringing forth fruit, Jn 15:8 but to have interest in Christ, the tree of life, and a right, power, and liberty to eat thereof, is a free grace gift, Rev_ 2:7 and happy are those who enjoy such a privilege! Prov 3:18.
And may enter in through the gates into the city: the Ethiopic version reads, "into this holy city": and which intends not entrance into a particular church of Christ, the way into which is faith in Christ, and a profession of it, and submission to the ordinance of baptism; nor entrance into heaven, which, as a Gospel church, is often called a city, and into which none shall enter, but such who are justified by the righteousness of Christ, and are regenerated by his Spirit, the gates of it are Christ and his grace; but the holy city, the new Jerusalem, is meant, and entrance into that, which is so largely described in the preceding chapter, and particularly its gates; and they must be happy persons, indeed, who enter there; and their right to it is from, and lies in Christ, his blood, righteousness, and grace, under a sense of which they yield a ready obedience to his will, which makes their right to appear. Frequent mention is made of the gates of this city in the book of Zohar; and, says R. Isaac (i),
"when the soul , "is fit" (or worthy, or has a right) "to enter through the gates of Jerusalem" that is above, Michael the great prince goes with it, who anticipates for it the peace of the ministering angels, wondering at him, and inquiring concerning it, saying, "who is this that comes out of the wilderness", &c. Song 3:6.''
(i) Medrash Haneelam in Zohar in Gen. fol. 77. 1.
John Wesley
22:14 Happy are they that do his commandments - His, who saith, I come - He speaks of himself. That they may have right - Through his gracious covenant. To the tree of life - To all the blessings signified by it. When Adam broke his commandment, he was driven from the tree of life. They who keep his commandments" shall eat thereof.
Robert Jamieson, A. R. Fausset and David Brown
22:14 do his commandments--so B, Syriac, Coptic, and CYPRIAN. But A, Aleph, and Vulgate read, "(Blessed are they that) wash their robes," namely, in the blood of the Lamb (compare Rev_ 7:14). This reading takes away the pretext for the notion of salvation by works. But even English Version reading is quite compatible with salvation by grace; for God's first and grand Gospel "commandment" is to believe on Jesus. Thus our "right" to (Greek, "privilege" or "lawful authority over") the tree of life is due not to our doings, but to what He has done for us. The right, or privilege, is founded, not on our merits, but on God's grace.
through--Greek, "by the gates."
22:1522:15: Այլ ելցեն արտա՛քս շունք, եւ դեղատուք, սպանօղք, եւ կռապաշտք, եւ ամենեքեա՛ն որ սիրեն զստութիւն[5362]:[5362] Ոմանք. Եւ սպանողք... ոյք սիրեն զստ՛՛։
15 Իսկ շներն ու կախարդները, մարդասպաններն ու կռապաշտները եւ բոլոր նրանք, որ սիրում են սուտը, դուրս պիտի նետուեն»:
15 Բայց դուրս պիտի մնան շուներն ու կախարդները եւ պոռնիկներն ու սպանութիւն ընողները եւ կռապաշտներն ու այն ամէնքը որ ստութիւն կը սիրեն եւ կ’ընեն’։
Այլ ելցեն արտաքս շունք եւ դեղատուք [375]եւ սպանողք եւ կռապաշտք, եւ ամենեքեան որ [376]սիրեն զստութիւն:

22:15: Այլ ելցեն արտա՛քս շունք, եւ դեղատուք, սպանօղք, եւ կռապաշտք, եւ ամենեքեա՛ն որ սիրեն զստութիւն[5362]:
[5362] Ոմանք. Եւ սպանողք... ոյք սիրեն զստ՛՛։
15 Իսկ շներն ու կախարդները, մարդասպաններն ու կռապաշտները եւ բոլոր նրանք, որ սիրում են սուտը, դուրս պիտի նետուեն»:
15 Բայց դուրս պիտի մնան շուներն ու կախարդները եւ պոռնիկներն ու սպանութիւն ընողները եւ կռապաշտներն ու այն ամէնքը որ ստութիւն կը սիրեն եւ կ’ընեն’։
zohrab-1805▾ eastern-1994▾ western am▾
22:1515: А вне--псы и чародеи, и любодеи, и убийцы, и идолослужители, и всякий любящий и делающий неправду.
22:15  ἔξω οἱ κύνες καὶ οἱ φάρμακοι καὶ οἱ πόρνοι καὶ οἱ φονεῖς καὶ οἱ εἰδωλολάτραι καὶ πᾶς φιλῶν καὶ ποιῶν ψεῦδος.
22:15. ἔξω (out-unto-which) οἱ (the-ones) κύνες (dogs) καὶ (and) οἱ (the-ones) φαρμακοὶ (dosers) καὶ (and) οἱ (the-ones) πόρνοι (harlots) καὶ (and) οἱ (the-ones) φονεῖς (slayers-of) καὶ (and) οἱ (the-ones) εἰδωλολάτραι (image-servers,"καὶ (and) πᾶς (all) φιλῶν (caring-unto) καὶ (and) ποιῶν (doing) ψεῦδος. (to-a-falsity)
22:15. foris canes et venefici et inpudici et homicidae et idolis servientes et omnis qui amat et facit mendaciumWithout are dogs and sorcerers and unchaste and murderers and servers of idols and every one that loveth and maketh a lie.
15. Without are the dogs, and the sorcerers, and the fornicators, and the murderers, and the idolaters, and every one that loveth and maketh a lie.
22:15. Outside are dogs, and drug users, and homosexuals, and murderers, and those who serve idols, and all who love and do what is false.
22:15. For without [are] dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.
For without [are] dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie:

15: А вне--псы и чародеи, и любодеи, и убийцы, и идолослужители, и всякий любящий и делающий неправду.
22:15  ἔξω οἱ κύνες καὶ οἱ φάρμακοι καὶ οἱ πόρνοι καὶ οἱ φονεῖς καὶ οἱ εἰδωλολάτραι καὶ πᾶς φιλῶν καὶ ποιῶν ψεῦδος.
22:15. foris canes et venefici et inpudici et homicidae et idolis servientes et omnis qui amat et facit mendacium
Without are dogs and sorcerers and unchaste and murderers and servers of idols and every one that loveth and maketh a lie.
22:15. Outside are dogs, and drug users, and homosexuals, and murderers, and those who serve idols, and all who love and do what is false.
22:15. For without [are] dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.
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
22:15: Without are dogs - All those who are uncircumcised in heart. The Jews call all the uncircumcised dogs. "Who is a dog? Ans. He who is not circumcised." Pirkey Elieser, chap. 29.
And sorcerers - See the note on Rev 21:8.
Albert Barnes: Notes on the Bible - 1834
22:15: For without are dogs - The wicked, the depraved, the vile: for of such characters the dogs, an unclean animal among the Jews, was regarded as a symbol, Deu 23:18. On the meaning of the expression, see the notes on Phi 3:2. The word "without" means that they would not be admitted into the heavenly city, the New Jerusalem, Rev 21:8, Rev 21:27.
And sorcerers, ... - All these characters are specified in Rev 21:8, as excluded from heaven. See the notes on that verse. The only change is, that those who "love and make a lie" are added to the list; that is, who delight in lies, or what is false.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:15: without: Rev 9:20, Rev 9:21, Rev 21:8, Rev 21:27; Co1 6:9, Co1 6:10; Gal 5:19-21; Eph 5:3-6; Col 3:6
dogs: Phi 3:2
sorcerers: Rev 9:21, Rev 18:23; Isa 47:9, Isa 47:12, Isa 57:3; Mal 3:5; Act 8:11, Act 13:6-11
whoremongers: Rev 17:1-6
whosoever: Rev 21:8, Rev 21:27; Kg1 22:8, Kg1 22:21-23; Isa 9:15, Isa 9:16; Jer 5:31; Joh 3:18-21; Joh 8:46; Th2 2:10-12
John Gill
22:15 For without are dogs,.... That is, without the holy city are such persons who are comparable to dogs for their filthiness, impudence, and voraciousness, as are persecutors, heretics, and apostates, Mt 7:6. Some think Sodomites are intended, as in Deut 23:18. So Abarbinel and others interpret the law; and who abound in the Roman jurisdiction, called therefore Sodom, Rev_ 11:8 and indeed all wicked men, who will be cast out into outer darkness, may be signified hereby. The Jews say (k),
"when a man dies, if he be worthy (or righteous) he descends in the likeness of a lion to receive "his" soul, but if not, in the likeness of "a dog", concerning which David says, Ps 22:20.''
And sorcerers, and whoremongers, and murderers, and idolaters; characters of the antichristian party, who will have no place in this city, or glorious kingdom of Christ; See Gill on Rev_ 21:8.
And whosoever loveth and maketh a lie; who loves both to invent and tell lies, and loves to hear them told by others; meaning more especially the doctrinal lies of antichrist, which are spoken in hypocrisy by him, and his followers are given up to believe.
(k) Raya Mchimna in Zohar in Numb. fol. 95. 2.
John Wesley
22:15 Without are dogs - The sentence in the original is abrupt, as expressing abhorrence. The gates are ever open; but not for dogs; fierce and rapacious men.
Robert Jamieson, A. R. Fausset and David Brown
22:15 But--so Coptic. But A, B, HIPPOLYTUS, ANDREAS, and CYPRIAN omit.
dogs--Greek, "the dogs"; the impure, filthy (Rev_ 22:11; compare Phil 3:2).
maketh--including also "whosoever practiceth a lie" [W. KELLY].
22:1622:16: Ես Յիսուս առաքեցի զհրեշտա՛կ իմ վկայե՛լ զայս ձեզ եկեղեցեացդ. ե՛ս արմատ եւ սե՛ռ ՚ի Դաւթայ, եւ ա՛ստղ պայծառ առաւօտին[5363]: [5363] Ոմանք. Ես եմ յարմատոյ եւ ՚ի սեռէ Դաւթայ։ Ոսկան. ՚Ի սեռէ Դաւթի... առաւօտու։
16 «Ես՝ Յիսուսը, ուղարկեցի իմ հրեշտակին, որ այս բանը վկայի ձեզ՝ եկեղեցիներիդ: Ես արմատ եւ սերունդ եմ Դաւթից, պայծառ աստղը առաւօտի,
16 «‘Ես՝ Յիսուսս՝ իմ հրեշտակս ղրկեցի՝ այս բաները ձեզի վկայելու եկեղեցիներուն մէջ. ես Դաւիթին արմատէն ու ցեղէն եմ ու առաւօտեան պայծառ աստղը’»։
Ես Յիսուս առաքեցի զհրեշտակ իմ վկայել զայս ձեզ եկեղեցեացդ. ես [377]արմատ եւ սեռ ի Դաւթայ``, եւ աստղ պայծառ առաւօտին:

22:16: Ես Յիսուս առաքեցի զհրեշտա՛կ իմ վկայե՛լ զայս ձեզ եկեղեցեացդ. ե՛ս արմատ եւ սե՛ռ ՚ի Դաւթայ, եւ ա՛ստղ պայծառ առաւօտին[5363]:
[5363] Ոմանք. Ես եմ յարմատոյ եւ ՚ի սեռէ Դաւթայ։ Ոսկան. ՚Ի սեռէ Դաւթի... առաւօտու։
16 «Ես՝ Յիսուսը, ուղարկեցի իմ հրեշտակին, որ այս բանը վկայի ձեզ՝ եկեղեցիներիդ: Ես արմատ եւ սերունդ եմ Դաւթից, պայծառ աստղը առաւօտի,
16 «‘Ես՝ Յիսուսս՝ իմ հրեշտակս ղրկեցի՝ այս բաները ձեզի վկայելու եկեղեցիներուն մէջ. ես Դաւիթին արմատէն ու ցեղէն եմ ու առաւօտեան պայծառ աստղը’»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1616: Я, Иисус, послал Ангела Моего засвидетельствовать вам сие в церквах. Я есмь корень и потомок Давида, звезда светлая и утренняя.
22:16  ἐγὼ ἰησοῦς ἔπεμψα τὸν ἄγγελόν μου μαρτυρῆσαι ὑμῖν ταῦτα ἐπὶ ταῖς ἐκκλησίαις. ἐγώ εἰμι ἡ ῥίζα καὶ τὸ γένος δαυίδ, ὁ ἀστὴρ ὁ λαμπρὸς ὁ πρωϊνός.
22:16. Ἐγὼ (I) Ἰησοῦς (an-Iesous) ἔπεμψα (I-dispatched) τὸν (to-the-one) ἄγγελόν (to-a-messenger) μου (of-me) μαρτυρῆσαι (to-have-witnessed-unto) ὑμῖν (unto-ye) ταῦτα (to-the-ones-these) ἐπὶ (upon) ταῖς (unto-the-ones) ἐκκλησίαις. (unto-callings-out-unto) ἐγώ (I) εἰμι (I-be) ἡ (the-one) ῥίζα (a-root) καὶ (and) τὸ (the-one) γένος (a-kindred) Δαυείδ, (of-a-Daueid,"ὁ (the-one) ἀστὴρ (a-star) ὁ (the-one) λαμπρός, (en-lamped,"ὁ (the-one) πρωινός. (earlied-belonged-to)
22:16. ego Iesus misi angelum meum testificari vobis haec in ecclesiis ego sum radix et genus David stella splendida et matutinaI, Jesus, have sent my angel, to testify to you these things in the churches. I am the root and stock of David, the bright and morning star.
16. I Jesus have sent mine angel to testify unto you these things for the churches. I am the root and the offspring of David, the bright, the morning star.
22:16. “I, Jesus, have sent my Angel, to testify to these things for you among the Churches. I am the Root and the Origin of David, the bright morning Star.”
22:16. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, [and] the bright and morning star.
I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, [and] the bright and morning star:

16: Я, Иисус, послал Ангела Моего засвидетельствовать вам сие в церквах. Я есмь корень и потомок Давида, звезда светлая и утренняя.
22:16  ἐγὼ ἰησοῦς ἔπεμψα τὸν ἄγγελόν μου μαρτυρῆσαι ὑμῖν ταῦτα ἐπὶ ταῖς ἐκκλησίαις. ἐγώ εἰμι ἡ ῥίζα καὶ τὸ γένος δαυίδ, ὁ ἀστὴρ ὁ λαμπρὸς ὁ πρωϊνός.
22:16. ego Iesus misi angelum meum testificari vobis haec in ecclesiis ego sum radix et genus David stella splendida et matutina
I, Jesus, have sent my angel, to testify to you these things in the churches. I am the root and stock of David, the bright and morning star.
22:16. “I, Jesus, have sent my Angel, to testify to these things for you among the Churches. I am the Root and the Origin of David, the bright morning Star.”
22:16. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, [and] the bright and morning star.
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
22:16: I Jesus - The Maker, the Redeemer, and Judge of all men.
Have sent mine angel - An especial messenger from heaven.
I am the root and the offspring of David - Christ is the root of David as to his Divine nature; for from that all the human race sprang, for he is the Creator of all things, and without him was nothing made which is made. And he is the offspring of David as to his human nature; for that he took of the stock of David, becoming thereby heir to the Jewish throne, and the only heir which then existed; and it is remarkable that the whole regal family terminated in Christ: and as He liveth for ever, he is the alone true David and everlasting King.
The bright and morning star - I am splendor and glory to my kingdom; as the morning star ushers in the sun, so shall I usher in the unclouded and eternal glories of the everlasting kingdom.
Albert Barnes: Notes on the Bible - 1834
22:16: I Jesus - Here the Saviour appears expressly as the speaker - ratifying and confirming all that had been communicated by the instrumentality of the angel.
Have sent mine angel - See the notes on Rev 1:1.
To testify unto you - That is, to be a witness for me in communicating these things to you.
In the churches - Directly and immediately to the seven churches in Asia Minor Rev 2:3; remotely and ultimately to all churches to the end of time. Compare the notes on Rev 1:11.
I am the root - Not the root in the sense that David sprang from him, as a tree does from a root, but in the sense that he was the "root-shoot" of David, or that he himself sprang from him, as a sprout starts up from a decayed and fallen tree - as of the oak, the willow, the chestnut, etc. See this explained in the notes on Isa 11:1. The meaning then is, not that he was the ancestor of David, or that David sprang from him, but that he was the offspring of David, according to the promise in the Scripture, that the Messiah should be descended from him. No argument, then, can be derived from this passage in proof of the pre-existence, or the divinity of Christ.
And the offspring - The descendant; the progeny of David; "the seed of David according to the flesh." See the notes on Rom 1:3. It is not unusual to employ two words in close connection to express the same idea with some slight shade of difference.
And the bright and morning star - See the notes on Rev 2:28. It is not uncommon to compare a prince, a leader, a teacher, with that bright and beautiful star which at some seasons of the year precedes the rising of the sun, and leads on the day. Compare the notes on Isa 14:12. The reference here is to that star as the harbinger of day; and the meaning of the Saviour is, that he sustains a relation to a dark world similar to this beautiful star. At one time he is indeed compared with the sun itself in giving light to the world; here he is compared with that morning star rather with reference to its beauty than its light. May it not also have been one object in this comparison to lead us, when we look on that star, to think of the Saviour? It is perhaps the most beautiful object in nature; it succeeds the darkness of the night; it brings on the day - and as it mingles with the first rays of the morning, it seems to be so joyous, cheerful, exulting, bright, that nothing can be better adapted to remind us of Him who came to lead on eternal day. Its place - the first thing that arrests the eye in the morning - might serve to remind us that the Saviour should be the first object that should draw the eye and the heart on the return of each day. In each trial - each scene of sorrow - let us think of the bright star of the morning as it rises on the darkness of the night - emblem of the Saviour rising on our sorrow and our gloom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:16: Rev 22:1, Rev 22:11, Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:29, Rev 3:6, Rev 3:13, Rev 3:22
I Jesus: Rev 22:6, Rev 1:1
to testify: Rev 22:20
I am: Rev 5:5; Isa 11:1; Zac 6:12; Mat 22:42, Mat 22:45; Rom 1:3, Rom 1:4, Rom 9:5
the bright: Rev 2:28; Num 24:17; Mat 2:2, Mat 2:7-10; Luk 1:78; Pe2 1:19
Geneva 1599
22:16 (8) I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, [and] the bright and morning star.
(8) The second passage of confirmation (as I said) is the speech of Christ ratifying the vocation of John, and the authority of his calling and testimony, both from the condition of his own person being God and man, in whom all the promises of God are Yea and Amen; (2Cor 1:20) and also from the testimony of other people, by the acclamation of the Holy Spirit, who here is an honourable assistant of the marriage of the Church as the spouse: and of each of the godly as members; and finally from the thing present, that of their own knowledge and accord, they are called forth to the participation of the good things of God; (Gen 22:17).
John Gill
22:16 I Jesus have sent mine angel,.... As John, the writer of this book, sets down his own name, who was an eye and ear witness of the things contained in it, that they might be more surely believed, Rev_ 22:8 so Christ, the author of it, puts his name Jesus to it, to engage the greater attention to hear and read, and keep the words of it, as well as to make it plain and manifest, who is the person speaking of his coming, Rev_ 22:7 and who that has any value for Jesus the Saviour, but will give credit, and pay a regard to this revelation of his, which he sent by his angel, one of his ministering spirits, made by him, and under his command, he being the Creator, Lord, and head of angels: this expresses the dignity of his person, and is no inconsiderable proof of his deity: and this was done, in order
to testify, to bear witness to the truth of the things contained in it; to signify and show them, to set them forth in emblems and visions:
unto you these things in the churches; to the servants of the Lord, Rev_ 22:6 to John, and by him to others, to the pastors of the seven churches, who were "over" the churches, as it may be rendered, and to the members of the churches, to all that were in them; for the Alexandrian copy, the Vulgate Latin and Arabic versions read "in"; the Syriac version renders it, "before the churches". What John saw he wrote in a book, and sent it to these churches, Rev_ 1:11. The words may be rendered, "concerning the churches"; and then the sense is, that the angel was sent to show to John, and by him to others, even to all the saints in all ages, the things relating to the church of Christ, in the several periods of time, represented in succession by the seven churches of Asia. Christ gives a further account of himself, for the greater confirmation of the faith of his people, in the certain accomplishment of the things herein written, by saying,
I am the root and the offspring of David. The former of these is mentioned in the note; see Gill on Rev_ 5:5; and the meaning of it is, either that Christ, as God, is David's Lord and head, from whom he had his being, both in a temporal and spiritual sense, and by whom he was supported and sustained; or that, as man, he sprung from the root of David, or descended from him; and so it falls in with the latter, which may be explanative of it, "the offspring of David"; that is, the soft of David, according to the flesh, a frequent name of the Messiah; See Gill on Mt 1:1. God promised that the Messiah should be of the seed of David, and according to his promise he raised up unto Israel of his seed, a Saviour Jesus, the same person here speaking, Acts 13:23 who adds,
and the bright and morning star; Christ is compared to a "star", as in Num 24:17 for its light, the light of nature, and of grace, and of the new Jerusalem state being from him; and for its glory, his glory being the glory of the only begotten of the Father, and he having a glory, as Mediator, which his saints will ever behold, and be delighted with; and for its influence, all the blessings of grace, life, and righteousness, being from him; and to a "bright" star, because he is the brightness of his Father's glory, and so splendid, shining, and illustrious, that he is light itself, and in him is no darkness at all; and to a bright "morning" star, which shows the night is going off and the day is coming on, and is the phosphorus, or bringer of light; as Christ by his first coming, who was then the dayspring from on high, put an end to the night of Jewish darkness, and sprung the great Gospel day, so often spoken of by the prophets, and brought life and immortality to light by the Gospel, and showed the way to eternal life by himself; so by his second coming, to which this character refers, he will put an end to the night of antichristian darkness, Pagan, Papal, and Mahometan; so that there shall be no more night, and shall make an everlasting day, and bring such light into the holy city, that it shall need no candle, nor light of the sun or moon. The dawn of light at the Reformation was a presage of this, Rev_ 2:28 called there the morning star. With great propriety and pertinence are these titles here assumed by Christ, as "the root and offspring of David", or David's son, when he was about to sit on the throne of his father David, and possess his kingdom in the most visible and glorious manner; and "the bright and morning star", when he was going to usher in such light into the new Jerusalem, as would make all other light unnecessary. Aijeleth Shahar, in the title of Ps 22:1 which is a psalm that belongs to the Messiah, is, by some Jewish writers (l), interpreted, , "the morning star", the title of Christ here.
(l) Apud Kimchi in loc.
John Wesley
22:16 I Jesus have sent my angel to testify these things - Primarily. To you - The seven angels of the churches; then to those churches - and afterwards to all other churches in succeeding ages. I - as God. Am the root - And source of David's family and kingdom; as man, an descended from his loins. "I am the star out of Jacob," Num 24:17; like the bright morning star, who put an end to the night of ignorance, sin, and sorrow, and usher in an eternal day of light, purity, and joy.
Robert Jamieson, A. R. Fausset and David Brown
22:16 mine angel--for Jesus is Lord of the angels.
unto you--ministers and people in the seven representative churches, and, through you, to testify to Christians of all times and places.
root . . . offspring of David--appropriate title here where assuring His Church of "the sure mercies of David," secured to Israel first, and through Israel to the Gentiles. Root of David, as being Jehovah; the offspring of David as man. David's Lord, yet David's son (Mt 22:42-45).
the morning star--that ushered in the day of grace in the beginning of this dispensation and that shall usher in the everlasting day of glory at its close.
22:1722:17: Եւ Հոգի՝ եւ Փեսայն՝ որ գալոցն եմ. եւ որ լսէ՝ ասելով թէ ե՛կ, եւ որ ծարաւի իցէ՝ եկեսցէ՛, եւ որ ոք կամի առնուլ զջուրն կենաց ձրի՛[5364]: [5364] Ոսկան յաւելու. Գալոցն եմ. եւ հարսունքն ասեն. Ե՛կ։ Եւ որ լսէ ասասցէ թէ ե՛կ։ Ոմանք. Ծարաւի է։
17 Հոգին եւ Փեսան, որ գալու եմ»: Եւ ով լսում է, թող ասի՝ ե՛կ: Եւ թող գայ, ով ծարաւ է. նաեւ՝ ով ուզում է առնել կենաց ջուրը՝ ձրի»:
17 Եւ Հոգին ու հարսը կ’ըսեն. «Եկո՛ւր» եւ ան որ կը լսէ՝ թող ըսէ. «Եկո՛ւր» ու ան որ ծարաւ է՝ թող գայ եւ ան որ կ’ուզէ՝ կենաց ջուրը թող ձրի առնէ։
[378]Եւ Հոգի, եւ Փեսայն` որ գալոցն եմ. եւ որ լսէ` ասելով թէ` Եկ, եւ որ ծարաւի իցէ` եկեսցէ, եւ որ ոք կամի առնուլ`` զջուրն կենաց ձրի:

22:17: Եւ Հոգի՝ եւ Փեսայն՝ որ գալոցն եմ. եւ որ լսէ՝ ասելով թէ ե՛կ, եւ որ ծարաւի իցէ՝ եկեսցէ՛, եւ որ ոք կամի առնուլ զջուրն կենաց ձրի՛[5364]:
[5364] Ոսկան յաւելու. Գալոցն եմ. եւ հարսունքն ասեն. Ե՛կ։ Եւ որ լսէ ասասցէ թէ ե՛կ։ Ոմանք. Ծարաւի է։
17 Հոգին եւ Փեսան, որ գալու եմ»: Եւ ով լսում է, թող ասի՝ ե՛կ: Եւ թող գայ, ով ծարաւ է. նաեւ՝ ով ուզում է առնել կենաց ջուրը՝ ձրի»:
17 Եւ Հոգին ու հարսը կ’ըսեն. «Եկո՛ւր» եւ ան որ կը լսէ՝ թող ըսէ. «Եկո՛ւր» ու ան որ ծարաւ է՝ թող գայ եւ ան որ կ’ուզէ՝ կենաց ջուրը թող ձրի առնէ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1717: И Дух и невеста говорят: прииди! И слышавший да скажет прииди! Жаждущий пусть приходит, и желающий пусть берет воду жизни даром.
22:17  καὶ τὸ πνεῦμα καὶ ἡ νύμφη λέγουσιν, ἔρχου. καὶ ὁ ἀκούων εἰπάτω, ἔρχου. καὶ ὁ διψῶν ἐρχέσθω, ὁ θέλων λαβέτω ὕδωρ ζωῆς δωρεάν.
22:17. Καὶ (And) τὸ (the-one) πνεῦμα (a-currenting-to) καὶ (and) ἡ (the-one) νύμφη (a-briding) λέγουσιν (they-fortheth," Ἔρχου : ( Thou-should-come ) καὶ (and) ὁ (the-one) ἀκούων (hearing) εἰπάτω (it-should-have-had-said," Ἔρχου : ( Thou-should-come ) καὶ (and) ὁ ( the-one ) διψῶν ( thirsting-unto ) ἐρχέσθω , ( it-should-come ,"ὁ (the-one) θέλων (determining) λαβέτω (it-should-have-had-taken) ὕδωρ ( to-a-water ) ζωῆς ( of-a-lifing ) δωρεάν . ( to-a-gift )
22:17. et Spiritus et sponsa dicunt veni et qui audit dicat veni et qui sitit veniat qui vult accipiat aquam vitae gratisAnd the spirit and the bride say: Come. And he that heareth, let him say: Come. And he that thirsteth, let him come. And he that will, let him take the water of life, freely.
17. And the Spirit and the bride say, Come. And he that heareth, let him say, Come. And he that is athirst, let him come: he that will, let him take the water of life freely.
22:17. And the Spirit and the Bride say: “Draw near.” And whoever hears, let him say: “Draw near.” And whoever thirsts, let him draw near. And whoever is willing, let him accept the water of life, freely.
22:17. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.
And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely:

17: И Дух и невеста говорят: прииди! И слышавший да скажет прииди! Жаждущий пусть приходит, и желающий пусть берет воду жизни даром.
22:17  καὶ τὸ πνεῦμα καὶ ἡ νύμφη λέγουσιν, ἔρχου. καὶ ὁ ἀκούων εἰπάτω, ἔρχου. καὶ ὁ διψῶν ἐρχέσθω, ὁ θέλων λαβέτω ὕδωρ ζωῆς δωρεάν.
22:17. et Spiritus et sponsa dicunt veni et qui audit dicat veni et qui sitit veniat qui vult accipiat aquam vitae gratis
And the spirit and the bride say: Come. And he that heareth, let him say: Come. And he that thirsteth, let him come. And he that will, let him take the water of life, freely.
22:17. And the Spirit and the Bride say: “Draw near.” And whoever hears, let him say: “Draw near.” And whoever thirsts, let him draw near. And whoever is willing, let him accept the water of life, freely.
22:17. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.
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
22:17: The Spirit and the bride - All the prophets and all the apostles; the Church of God under the Old Testament, and the Church of Christ under the New.
Say, Come - Invite men to Jesus, that by him they may be saved and prepared for this kingdom.
Let him that heareth - Let all who are privileged with reading and hearing the word of God, join in the general invitation to sinners.
Him that is athirst - He who feels his need of salvation, and is longing to drink of the living fountain.
And whosoever will - No soul is excluded: Jesus died for every man; every man may be saved; therefore let him who wills, who wishes for salvation, come and take the water of life freely - without money or price!
Albert Barnes: Notes on the Bible - 1834
22:17: And the Spirit and the bride say, Come - That is, come to the Saviour; come and partake of the blessings of the gospel; come and be saved. The construction demands this interpretation, as the latter part of the verse shows. The design of this whole verse is, evidently, to show the freeness of the offers of the gospel; to condense in a summary manner all the invitations of mercy to mankind; and to leave on the mind at the close of the book a deep impression of the ample provision which has been made for the salvation of a fallen race. Nothing, it is clear, could be more appropriate at the close of this book, and at the close of the whole volume of Rev_ealed truth, than to announce, in the most clear and attracting form, that salvation is free to all, and that whosoever will may be saved.
The Spirit - The Holy Spirit. He entreats all to come. This he does:
(a) in all the recorded invitations in the Bible - for it is by the inspiration of that Spirit that these invitations are recorded;
(b) by all his influences on the understandings, the consciences, and the hearts of people;
(c) by all the proclamations of mercy made by the preaching of the gospel, and by the appeal which friend makes to friend, and neighbor to neighbor, and stranger to stranger - for all these are methods in which the Spirit invites people to come to the Saviour.
And the bride - The church. See the notes at Rev 21:2, Rev 21:9. That is, the church invites all to come and be saved. This it does:
(a) by its ministers, whose main business it is to extend this invitation to mankind;
(b) by its ordinances - constantly setting forth the freeness of the gospel;
(c) by the lives of its consistent members - showing the excellency and the desirableness of true religion;
(d) by all its efforts to do good in the world;
(e) by the example of those who are brought into the church - showing that all, whatever may have been their former character, may be saved; and,
(f) by the direct appeals of its individual members.
Thus a Christian parent invites his children; a brother invites a sister, and a sister invites a brother; a neighbor invites his neighbor, and a stranger a stranger; the master invites his servant, and the servant his master. The church on earth and the church in heaven unite in the invitation, saying, Come. The living father, pastor, friend, invites - and the voice of the departed father, pastor, friend, now in heaven, is heard re-echoing the invitation. The once-loved mother that has gone to the skies still invites her children to come; and the sweet-smiling babe that has been taken up to the Saviour stretches out its arms from heaven, and says to its mother - "Come."
Say, Come - That is, come to the Saviour; come into the church; come to heaven.
And let him that heareth say, Come - Whoever hears the gospel, let him go and invite others to come. Nothing could more strikingly set forth the freeness of the invitation of the gospel than this. The authority to make the invitation is not limited to the ministers of religion; it is not even confined to those who accept it themselves. All persons, even though they should not accept of it, are authorized to tell others that they may be saved. One impenitent sinner may go and tell another impenitent sinner that if he will he may find mercy and enter heaven. How could the offer of salvation be made more freely to mankind?
And let him that is athirst come - Whoever desires salvation, as the weary pilgrim desires a cooling fountain to allay his thirst, let him come as freely to the gospel as that thirsty man would stoop down at the fountain and drink. See the notes on Isa 55:1. Compare the Mat 5:6 note; Joh 7:37 note; Rev 21:6 note.
And whosoever will, let him take the water of life freely - Rev 21:6. Every one that is disposed to come, that has any sincere wish to be saved, is assured that he may live. No matter how unworthy he is; no matter what his past life has been; no matter how old or how young, how rich or how poor; no matter whether sick or well, a freeman or a slave; no matter whether educated or ignorant; no matter whether clothed in purple or in rags - riding in state or laid at the gate of a rich man full of sores, the invitation is freely made to all to come and be saved. With what more appropriate truth could a Revelation from heaven be closed?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:17: the Spirit: Rev 22:16; Isa 55:1-3; Joh 16:7-15
the bride: Rev 21:2, Rev 21:9
Come: Isa 2:5
let him that heareth: Psa 34:8; Isa 2:3, Isa 2:5, Isa 48:16-18; Jer 50:5; Mic 4:2; Zac 8:21-23; Joh 1:39-46, Joh 4:29; Th1 1:5-8
let him that is athirst: Rev 21:6; Isa 55:1; Joh 7:37
let him take: Isa 12:3; Joh 4:10, Joh 4:14
freely: Rom 3:24; Co1 2:12
John Gill
22:17 And the Spirit and the bride say, come,.... Hearing Christ say that he should come quickly, Rev_ 22:7 the Spirit and the bride express an earnest wish, and a most affectionate desire after his coming: by "the Spirit" may be meant the Spirit of God in the hearts of his people, who not only convinces them of, and acquaints with the coming of Christ to judgment, and gives them reason to expect it, but fills their souls with the love of his appearance, so that they look and long for it, and hasten in the breathings of their souls after it: and this in like manner he may be said to wish for, and desire it in them, as he is said to cry "Abba", Father, in them, Gal 4:6 and to make intercession for them, Rom 8:26. Hence, some interpreters, by the spirit, understand such as have the Spirit, and are spiritual men; either have spiritual gifts, the gift of prophecy, as John, who in Rev_ 22:20 expresses an ardent desire that Christ would come quickly; or regenerate men in common, who are born of the Spirit, and bear his name, Jn 3:5 and so by an hendyadis, "the Spirit and the bride" signify one and the same; namely, the spiritual bride of Christ, who is sanctified by the Spirit of God; even all the elect of God, whom Christ loved from all eternity, and who are espoused to him as a chaste virgin; the new Jerusalem, who is as a bride adorned for her husband, and is the bride, the Lamb's wife: these wait for the bridegroom's coming, and most earnestly desire it, as there is good reason for them so to do, since his appearing in itself will be a glorious one, being in his own glory, and his Father's, and the holy angels; and seeing then will be the solemnization of the marriage day between Christ and his church; it will be the saints' redemption day; they will then possess full salvation in soul and body; complete grace will be given to them, and glory will be revealed in them, and they shall be for ever with the Lord.
And let him that heareth; what the Spirit and the bride say; or the words of this prophecy; or that has spiritual ears given him, and he hears so as to understand spiritual things, the kingdom of Christ, and the glories of it, let him join the Spirit and bride, and
say, come likewise; or express his wishes and desires in the same earnest and affectionate manner, that Christ would hasten his second coming:
and let him that is athirst come. These seem to be the words of Christ inviting such who thirst after him, his grace and righteousness, after more knowledge of him, and communion with him, to come unto him, by faith, and partake thereof, Jn 7:37 or who thirst after his second coming, and the glories and delights of the new Jerusalem state, to come into it, and eat of the tree of life, and drink of the river of water of life in it; for the character seems to design such, to speak in the language of the Jews, who use like phrases with this, who hunger, , "and thirst to drink living water" (m), as appears by what follows:
and whosoever will, let him take the water of life freely. The water of life designs the free favour and love of God, and the communications and displays of it in the new Jerusalem state, even the comfort, refreshment, and glories of that state: to "take" it is to enjoy it, to partake of it, being led unto it, and that being given to them by Christ the Lamb in the midst of the throne, Rev_ 7:17 and which is had "freely", without money, and without price, as in Is 55:1 which seems to be referred to; for the happiness of this state, as well as eternal life, is the free gift of God through Christ; and the persons encouraged to partake of it are "whosoever will"; that is, whoever has a will to divine and spiritual things, wrought in him by God, for no man has such a will of himself, Phil 2:13 though this does not so much regard the character of the person that may take of the water of life, as the free manner in which he may take it: so the Jews are wont to express themselves, when they would signify the liberty that might be used, or the free way in which anything might be taken, particularly when speaking of the law, and the things of it, "whosoever has a mind to take, let him come and take", as it is said, Is 55:1 "ho, everyone that thirsteth", &c. (n) that is, he is free to take, he is welcome to it; which passage referred to, is thus paraphrased by the Targumist, "ho, , "whosoever "will" learn, let him come and learn, &c.
(m) Raziel, fol. 31. 2. (n) Abot R. Nathan, c. 4l. Tzeror Hammor, fol. 79. 4. & 82. 4. Yalkut Simeoni, par. 2. fol. 54. 3. & 100. 2.
John Wesley
22:17 The Spirit and the bride - The Spirit of adoption in the bride, in the heart of every true believer. Say - With earnest desire and expectation. Come - And accomplish all the words of this prophecy. And let him that thirsteth, come - Here they also who are farther off are invited. And whosoever will, let him take the water of life - He may partake of my spiritual and unspeakable blessings, as freely as he makes use of the most common refreshments; as freely as he drinks of the running stream.
Robert Jamieson, A. R. Fausset and David Brown
22:17 Reply of the spiritual Church and John to Christ's words (Rev_ 22:7, Rev_ 22:12, Rev_ 22:16).
the Spirit--in the churches and in the prophets.
the bride--not here called "wife," as that title applies to her only when the full number constituting the Church shall have been completed. The invitation, "Come," only holds good while the Church is still but an affianced Bride, and not the actually wedded wife. However, "Come" may rather be the prayer of the Spirit in the Church and in believers in reply to Christ's "I come quickly," crying, Even so, "Come" (Rev_ 22:7, Rev_ 22:12); Rev_ 22:20 confirms this view. The whole question of your salvation hinges on this, that you be able to hear with joy Christ's announcement, "I come," and to reply, "Come" [BENGEL]. Come to fully glorify Thy Bride.
let him that heareth--that is, let him that heareth the Spirit and Bride saying to the Lord Jesus, "Come," join the Bride as a true believer, become part of her, and so say with her to Jesus, "Come." On "heareth" means "obeyeth"; for until one has obeyed the Gospel call, he cannot pray to Jesus "Come"; so "hear" is used, Rev_ 1:3; Jn 10:16. Let him that hears and obeys Jesus' voice (Rev_ 22:16; Rev_ 1:3) join in praying "Come." Compare Rev_ 6:1, Rev_ 6:10; see on Rev_ 6:1. In the other view, which makes "Come" an invitation to sinners, this clause urges those who themselves hear savingly the invitation to address the same to others, as did Andrew and Philip after they themselves had heard and obeyed Jesus' invitation, "Come."
let him that is athirst come--As the Bride, the Church, prays to Jesus, "Come," so she urges all whosoever thirst for participation in the full manifestation of redemption-glory at His coming to us, to COME in the meantime and drink of the living waters, which are the earnest of "the water of life pure as crystal . . . out of the throne of God of the Lamb" (Rev_ 22:1) in the regenerated heaven and earth.
And--so Syriac. But A, B, Vulgate, and Coptic omit "and."
whosoever will--that is, is willing and desirous. There is a descending climax; Let him that heareth effectually and savingly Christ's voice, pray individually, as the Bride, the Church, does collectively, "Come, Lord Jesus" (Rev_ 22:20). Let him who, though not yet having actually heard unto salvation, and so not yet able to join in the prayer, "Lord Jesus, come, "still thirsts for it, come to Christ. Whosoever is even willing, though his desires do not yet amount to positive thirsting, let him take the water of life freely, that is, gratuitously.
22:1822:18: Վկայե՛մ եւ ես ամենայնի՝ որ լսէ զբանս մարգարէութեան գրոցս այսմիկ. թէ ոք յաւելցէ ՚ի սա՝ յաւելցէ՛ Աստուած ՚ի վերայ նորա զեւթն հարուածսն գրեալս ՚ի գիրս յայս[5365]: [5365] Ոմանք. Վկայեմ ես։ Ոսկան. Գրոյս այսորիկ։
18 Վկայում եմ ես՝ Յովհաննէսը, ամէն մէկին, ով լսում է այս գրքի մարգարէութեան խօսքերը. եթէ մէկը բան աւելացնի սրա վրայ, Աստուած էլ նրա վրայ պիտի աւելացնի այս գրքում գրուած եօթը պատուհասները.
18 «Ես կը վկայեմ ամէն մէկուն որ այս գրքին մարգարէութեան խօսքերը կը լսէ։ Եթէ մէկը ասոնց վրայ բան մը աւելցնէ, Աստուած ալ անոր վրայ պիտի աւելցնէ այն հարուածները, որոնք այս գրքին մէջ գրուած են
Վկայեմ եւ ես ամենայնի որ լսէ զբանս մարգարէութեան գրոցս այսմիկ, թէ ոք յաւելցէ ի սա, յաւելցէ Աստուած ի վերայ նորա [379]զեւթն հարուածսն`` գրեալս ի գիրս յայս:

22:18: Վկայե՛մ եւ ես ամենայնի՝ որ լսէ զբանս մարգարէութեան գրոցս այսմիկ. թէ ոք յաւելցէ ՚ի սա՝ յաւելցէ՛ Աստուած ՚ի վերայ նորա զեւթն հարուածսն գրեալս ՚ի գիրս յայս[5365]:
[5365] Ոմանք. Վկայեմ ես։ Ոսկան. Գրոյս այսորիկ։
18 Վկայում եմ ես՝ Յովհաննէսը, ամէն մէկին, ով լսում է այս գրքի մարգարէութեան խօսքերը. եթէ մէկը բան աւելացնի սրա վրայ, Աստուած էլ նրա վրայ պիտի աւելացնի այս գրքում գրուած եօթը պատուհասները.
18 «Ես կը վկայեմ ամէն մէկուն որ այս գրքին մարգարէութեան խօսքերը կը լսէ։ Եթէ մէկը ասոնց վրայ բան մը աւելցնէ, Աստուած ալ անոր վրայ պիտի աւելցնէ այն հարուածները, որոնք այս գրքին մէջ գրուած են
zohrab-1805▾ eastern-1994▾ western am▾
22:1818: И я также свидетельствую всякому слышащему слова пророчества книги сей: если кто приложит что к ним, на того наложит Бог язвы, о которых написано в книге сей;
22:18  μαρτυρῶ ἐγὼ παντὶ τῶ ἀκούοντι τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου· ἐάν τις ἐπιθῇ ἐπ᾽ αὐτά, ἐπιθήσει ὁ θεὸς ἐπ᾽ αὐτὸν τὰς πληγὰς τὰς γεγραμμένας ἐν τῶ βιβλίῳ τούτῳ·
22:18. Μαρτυρῶ (I-witness-unto) ἐγὼ (I) παντὶ (unto-all) τῷ (unto-the-one) ἀκούοντι (unto-hearing) τοὺς ( to-the-ones ) λόγους ( to-forthees ) τῆς (of-the-one) προφητείας (of-a-declaring-before-of) τοῦ (of-the-one) βιβλίου (of-a-paperlet) τούτου: (of-the-one-this,"ἐάν (If-ever) τις (a-one) ἐπιθῇ ( it-might-have-had-placed-upon ) ἐπ' ( upon ) αὐτά , ( to-them ,"ἐπιθήσει (it-shall-place-upon,"ὁ (the-one) θεὸς (a-Deity," ἐπ' ( upon ) αὐτὸν ( to-it ) τὰς (to-the-ones) πληγὰς (to-smitings) τὰς ( to-the-ones ) γεγραμμένας ( to-having-had-come-to-be-scribed ) ἐν ( in ) τῷ ( unto-the-one ) βιβλίῳ ( unto-a-paperlet ) τούτῳ : ( unto-the-one-this )
22:18. contestor ego omni audienti verba prophetiae libri huius si quis adposuerit ad haec adponet Deus super illum plagas scriptas in libro istoFor I testify to every one that heareth the words of the prophecy of this book: If any man shall add to these things, God shall add unto him the plagues written in this book.
18. I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto them, God shall add unto him the plagues which are written in this book:
22:18. For I call as witnesses all listeners of the words of the prophecy of this book. If anyone will have added to these, God will add upon him the afflictions written in this book.
22:18. For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:
For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:

18: И я также свидетельствую всякому слышащему слова пророчества книги сей: если кто приложит что к ним, на того наложит Бог язвы, о которых написано в книге сей;
22:18  μαρτυρῶ ἐγὼ παντὶ τῶ ἀκούοντι τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου· ἐάν τις ἐπιθῇ ἐπ᾽ αὐτά, ἐπιθήσει ὁ θεὸς ἐπ᾽ αὐτὸν τὰς πληγὰς τὰς γεγραμμένας ἐν τῶ βιβλίῳ τούτῳ·
22:18. contestor ego omni audienti verba prophetiae libri huius si quis adposuerit ad haec adponet Deus super illum plagas scriptas in libro isto
For I testify to every one that heareth the words of the prophecy of this book: If any man shall add to these things, God shall add unto him the plagues written in this book.
22:18. For I call as witnesses all listeners of the words of the prophecy of this book. If anyone will have added to these, God will add upon him the afflictions written in this book.
22:18. For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:
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
22:18: If any man shall add - Shall give any other meaning to these prophecies, or any other application of them than God intends, he, though not originally intended, shall have the plagues threatened in this book for his portion.
Albert Barnes: Notes on the Bible - 1834
22:18: For I testify - The writer does not specify who is meant by the word "I" in this place. The most natural construction is to refer it to the writer himself, and not to the angel, or the Saviour. The meaning is, "I bear this solemn witness, or make this solemn affirmation, in conclusion." The object is to guard his book against being corrupted by any interpolation or change. It would seem not improbable, from this, that as early as the time of John, books were liable to be corrupted by additions or omissions, or that at least there was felt to be great danger that mistakes might be made by the carelessness of transcribers. Against this danger, John would guard this book in the most solemn manner. Perhaps he felt, too, that as this book would be necessarily regarded as obscure from the fact that symbols were so much used, there was great danger that changes would be made by well-meaning persons with a view to make it appear more plain.
Unto every man that heareth the words of the prophecy of this book - The word "heareth" seems here to be used in a very general sense. Perhaps in most cases persons would be made acquainted with the contents of the book by hearing it read in the churches; but still the spirit of the declaration must include all methods of becoming acquainted with it.
If any man shall add unto these things - With a view to furnish a more full and complete Revelation; or with a profession that new truth had been communicated by inspiration. The reference here is to the book of Revelation only - for at that time the books that now constitute what we call the Bible were not collected into a single volume. This passage, therefore, should not be adduced as referring to the whole of the sacred Scriptures. Still, the principle is one that is thus applicable; for it is obvious that no one has a right to change any part of a Revelation which God makes to man; to presume to add to it, or to take from it, or in any way to modify it. Compare the notes at Ti2 3:16.
God shall add unto him the plagues that are written in this book - These "plagues" refer to the numerous methods described in this book as those in which God would bring severe judgment upon the persecutors of the church and the corrupters of religion. The meaning is, that such a person would be regarded as an enemy of his religion, and would share the fearful doom of all such enemies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:18: testify: Rev 22:16, Rev 3:14; Eph 4:17; Th1 4:6
heareth: Rev 1:3
If: Deu 4:2, Deu 12:32; Pro 30:6; Mat 15:6-9, Mat 15:13
God: Rev 14:10, Rev 14:11, Rev 15:1, Rev 16:1, Rev 19:20, Rev 20:10, Rev 20:15; Lev 26:18, Lev 26:24, Lev 26:25, Lev 26:28, Lev 26:37
Geneva 1599
22:18 (9) For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:
(9) The supplication of John (which is the third part of the confirmation) joined with a curse of abhorrence, to preserve the truth of this book entire and uncorrupted in two verses.
John Gill
22:18 For I testify to every man,.... These are not the words of a scribe, who having wrote out a copy of this book, added the following adjuration to it, to deter persons from adding to it, or diminishing it; for the book is not yet finished, and both Christ and John speak after this; and to insert such a passage into the text would be a bold and daring action; nor are they even the words of John, the inspired writer of it, but of the Lord Jesus Christ, the faithful witness, as appears from Rev_ 22:16 who in a most solemn manner declares to every man, high or low, rich or poor, of whatsoever character, or however dignified, either in a civil or ecclesiastic way,
that heareth the words of the prophecy of this book read or explained,
if any man shall add unto these things. To "add" to the things contained in this book, is not to deliver, or write an exposition of it, in a modest manner, with a sincere view to give light into it, agreeably to the analogy of faith; for to expound Scripture, or to preach from it, consistent with it, is not to add unto it, but to give the sense of it; but then may it be said to be added unto, and so this book, when it is wrested and perverted, and a false gloss is put upon it, as the Pharisees did upon the law; and when unwritten traditions are made to be equal to it, or above it, as the same persons made the traditions of the elders, whereby they transgressed the law, and made the word of God of none effect, and so broke through the precept given, Deut 4:2 as do the Papists in like manner; and when men pretend to visions and revelations, and make them the rule of faith and practice, and to confirm things that are neither in this book, nor in any other part of the word of God; and when men interpolate it, and set up human fictitious writings upon equal authority with it; which shows the authenticity of this book, and of all the whole Scripture, and the perfection of it, whose canon is closed with it: the punishment of such a crime follows,
God shall add unto him the plagues that are written in this book; the things threatened to the antichristian party, Rev_ 2:22 the seven last plagues in which the wrath of God is filled up, which will be inflicted on the same, Rev_ 16:1, the lake of fire and brimstone, into which the beast, the false prophet, the devil, and all wicked men will be cast, Rev_ 19:20 see Prov 30:5.
John Wesley
22:18 I testify to every one, &c. - From the fulness of his heart, the apostle utters this testimony, this weighty admonition, not only to the churches of Asia, but to all who should ever hear this book. He that adds, all the plagues shall be added to him; he that takes from it, all the blessings shall be taken from him; and, doubtless, this guilt is incurred by all those who lay hinderances in the way of the faithful, which prevent them from hearing their Lord's "I come," and answering, "Come, Lord Jesus." This may likewise be considered as an awful sanction, given to the whole New Testament; in like manner as Moses guarded the law, Deut 4:2, and Deut 12:32; and as God himself did, Mal 4:4, in closing the canon of the Old Testament.
Robert Jamieson, A. R. Fausset and David Brown
22:18 For I testify--None of our manuscripts have this. A, B, Vulgate, and ANDREAS read, "I" emphatic in the Greek. "I testify."
unto these things--A, B, and ANDREAS read, "unto them."
add . . . add--just retribution in kind.
22:1922:19: Եւ եթէ ոք պակասեցուսցէ ՚ի բանից մարգարէութեան գրոյս այսմիկ՝ պակասեցուսցէ՛ եւ հատցէ Աստուած զբաժին նորա ՚ի ծառոյն կենաց, եւ ՚ի քաղաքէն սրբոց՝ որ գրեալ է ՚ի գիրս յայս[5366]: [5366] Ոմանք. Գրոցս այսմիկ... եւ ՚ի քաղաքէն սրբոյ։
19 եւ եթէ մէկը բան պակասեցնի այս գրքի մարգարէութեան խօսքերից, Աստուած պիտի պակասեցնի եւ պիտի կտրի նրա բաժինը կենաց ծառից եւ սուրբ քաղաքից՝ ինչպէս որ գրուած է այս գրքում:
19 Եւ եթէ մէկը այս մարգարէութեան գրքին խօսքերէն բան մը պակսեցնէ, Աստուած ալ անոր բաժինը պիտի պակսեցնէ կենաց գրքէն* եւ սուրբ քաղաքէն՝ որ այս գրքին մէջ գրուած են։
Եւ եթէ ոք պակասեցուսցէ ի բանից մարգարէութեան գրոյս այսմիկ, պակասեցուսցէ եւ հատցէ Աստուած զբաժին նորա [380]ի ծառոյն կենաց եւ ի քաղաքէն սրբոյ, [381]որ գրեալ է ի գիրս յայս:

22:19: Եւ եթէ ոք պակասեցուսցէ ՚ի բանից մարգարէութեան գրոյս այսմիկ՝ պակասեցուսցէ՛ եւ հատցէ Աստուած զբաժին նորա ՚ի ծառոյն կենաց, եւ ՚ի քաղաքէն սրբոց՝ որ գրեալ է ՚ի գիրս յայս[5366]:
[5366] Ոմանք. Գրոցս այսմիկ... եւ ՚ի քաղաքէն սրբոյ։
19 եւ եթէ մէկը բան պակասեցնի այս գրքի մարգարէութեան խօսքերից, Աստուած պիտի պակասեցնի եւ պիտի կտրի նրա բաժինը կենաց ծառից եւ սուրբ քաղաքից՝ ինչպէս որ գրուած է այս գրքում:
19 Եւ եթէ մէկը այս մարգարէութեան գրքին խօսքերէն բան մը պակսեցնէ, Աստուած ալ անոր բաժինը պիտի պակսեցնէ կենաց գրքէն* եւ սուրբ քաղաքէն՝ որ այս գրքին մէջ գրուած են։
zohrab-1805▾ eastern-1994▾ western am▾
22:1919: и если кто отнимет что от слов книги пророчества сего, у того отнимет Бог участие в книге жизни и в святом граде и в том, что написано в книге сей.
22:19  καὶ ἐάν τις ἀφέλῃ ἀπὸ τῶν λόγων τοῦ βιβλίου τῆς προφητείας ταύτης, ἀφελεῖ ὁ θεὸς τὸ μέρος αὐτοῦ ἀπὸ τοῦ ξύλου τῆς ζωῆς καὶ ἐκ τῆς πόλεως τῆς ἁγίας, τῶν γεγραμμένων ἐν τῶ βιβλίῳ τούτῳ.
22:19. καὶ ( And ) ἐάν (if-ever) τις (a-one) ἀφέλῃ ( it-might-have-had-sectioned-off ) ἀπὸ ( off ) τῶν (of-the-ones) λόγων (of-forthees) τοῦ (of-the-one) βιβλίου (of-a-paperlet) τῆς (of-the-one) προφητείας (of-a-declaring-before-of) ταύτης, (of-the-one-this,"ἀφελεῖ (it-shall-have-sectioned-off,"ὁ (the-one) θεὸς (a-Deity,"τὸ (to-the-one) μέρος (to-a-portion) αὐτοῦ (of-it) ἀπὸ (off) τοῦ ( of-the-one ) ξύλου ( of-a-wood ) τῆς ( of-the-one ) ζωῆς ( of-a-lifing ) καὶ (and) ἐκ (out) τῆς (of-the-one) πόλεως (of-a-city) τῆς (of-the-one) ἁγίας, (of-hallow-belonged,"τῶν (of-the-ones) γεγραμμένων ( of-having-had-come-to-be-scribed ) ἐν (in) τῷ (unto-the-one) βιβλίῳ (unto-a-paperlet) τούτῳ. (unto-the-one-this)
22:19. et si quis deminuerit de verbis libri prophetiae huius auferet Deus partem eius de ligno vitae et de civitate sancta et de his quae scripta sunt in libro istoAnd if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from these things that are written in this book.
19. and if any man shall take away from the words of the book of this prophecy, God shall take away his part from the tree of life, and out of the holy city, which are written in this book.
22:19. And if anyone will have taken away from the words of the book of this prophecy, God will take away his portion from the Book of Life, and from the Holy City, and from these things which have been written in this book.
22:19. And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and [from] the things which are written in this book.
And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and [from] the things which are written in this book:

19: и если кто отнимет что от слов книги пророчества сего, у того отнимет Бог участие в книге жизни и в святом граде и в том, что написано в книге сей.
22:19  καὶ ἐάν τις ἀφέλῃ ἀπὸ τῶν λόγων τοῦ βιβλίου τῆς προφητείας ταύτης, ἀφελεῖ ὁ θεὸς τὸ μέρος αὐτοῦ ἀπὸ τοῦ ξύλου τῆς ζωῆς καὶ ἐκ τῆς πόλεως τῆς ἁγίας, τῶν γεγραμμένων ἐν τῶ βιβλίῳ τούτῳ.
22:19. et si quis deminuerit de verbis libri prophetiae huius auferet Deus partem eius de ligno vitae et de civitate sancta et de his quae scripta sunt in libro isto
And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from these things that are written in this book.
22:19. And if anyone will have taken away from the words of the book of this prophecy, God will take away his portion from the Book of Life, and from the Holy City, and from these things which have been written in this book.
22:19. And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and [from] the things which are written in this book.
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
22:19: If any man shall take away - If any man shall lessen this meaning, curtail the sense, explain away the spirit and design, of these prophecies, God shall take away his part out of the book of life, etc. Thus Jesus Christ warns all those who consider this book to beware of indulging their own conjectures concerning it. I confess that this warning has its own powerful influence upon my mind, and has prevented me from indulging my own conjectures concerning its meaning, or of adopting the conjectures of others. These visions and threatenings are too delicate and awful a subject to trifle with, or even to treat in the most solemn manner, where the meaning is obscure. I must leave these things to time and event, the surest interpreters. No jot or tittle of Christ's word shall fall to the ground; all shall have its fulfillment in due time.
This is termed a revelation, but it is a revelation of symbols; an exhibition of enigmas, to which no particular solution is given, and to which God alone can give the solution.
Albert Barnes: Notes on the Bible - 1834
22:19: And if any man shall take away from the words of the book of this prophecy - If he shall reject the book altogether; if he shall, in transcribing it, designedly strike any part of it out. It is conceivable that, from the remarkable nature of the communications made in this book, and the fact that they seemed to be unintelligible, John supposed there might be those who would be inclined to omit some portions as improbable, or that he apprehended that when the portions which describe antichrist were fulfilled in distant ages, those to whom those portions applied would be disposed to strike them from the sacred volume, or to corrupt them. He thought proper to guard against this by this solemn declaration of the consequence which would follow such an act. The whole book was to be received - with all its fearful truths - as a Revelation from God; and however obscure it might seem, in due time it would be made plain; however faithfully it might depict a fearful apostasy, it was important, both to show the truth of divine inspiration and to save the church, that these disclosures should be in their native purity in the possession of the people of God.
God shall take away his part out of the book of life - Perhaps there is here an intimation that this would be most likely to be done by those who professed to be Christians, and who supposed that their names were in the book of life. In fact, most of the corruptions of the sacred Scriptures have been attempted by those who have professed some form of Christianity. Infidels have but little interest in attempting such changes, and but little influence to make them received by the church. It is most convenient for them, as it is most agreeable to their feelings, to reject the Bible altogether. When it said here that "God would take away his part out of the book of life," the meaning is not that his name had been written in that book, but that he would take away the part which he might have had, or which he professed to have in that book. Such corruption of the divine oracles would show that they had no true religion, and would be excluded from heaven. On the phrase "book of life," see the notes on Rev 3:5.
And out of the holy city - Described in Rev_. 21. He would not be permitted to enter that city; he would have no part among the redeemed.
And from the things which are written in this book - The promises that are made; the glories that are described.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:19: take: Rev 2:18; Luk 11:52
God: Rev 3:5, Rev 13:8; Exo 32:33; Psa 69:28
out of the book of life: or, from the tree of life, Rev 22:2
and out: Rev 21:2, Rev 21:22-27
and from: Rev 22:12, Rev 1:3, Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:26, Rev 3:4, Rev 3:5, Rev 3:12, Rev 3:21, Rev 7:9-17, Rev 14:13
John Gill
22:19 And if any man shall take away from the prophecy of this book,.... As he may be said to do, who denies the authority of this book, which has been done by some, and which the Holy Ghost foresaw; or takes it away from, or denies the reading of it to the people, as the Papists do with respect to the whole Scripture; and who wilfully pervert the sense of it, and will not have the things in it, relating to antichrist, to belong to him.
God shall take away his part out of the book of life; by which is meant eternal election, which is the meaning of the phrase throughout this book, in which whoever are written shall certainly be saved. The worshippers of the beast, or the antichristian party, who are chiefly regarded here, are not written in it, Rev_ 13:8 wherefore taking away the part of such, is only taking away that which they seemed to have; see Lk 8:18 and the sense is, that such shall be cast into the lake of fire, which is the second death, and will be the portion of all that are not written in the book of life, Rev_ 20:15. The Alexandrian copy, one of Stephens's, and the Complutensian edition, read, "the tree of life"; and so do the Syriac and Ethiopic versions; the sense is the same; see Jn 15:2 and out of the holy city; the new Jerusalem, before described, a part in which is a right to enter into it through the gates, and possess the glories of it: what is mentioned here is only a seeming one, which wicked men may flatter themselves with; and the meaning is, that such shall never enter into it, and enjoy the happiness of it, but shall ever be without, Rev_ 21:27
and from the things which are written in this book; the blessings promised to the overcomers in Rev_ 2:7 which such as detract from this book shall have no share in. The Alexandrian copy, with some others, and the Syriac version, leave out the copulative "and", and read "which are written", &c. connecting them with the book of life, and holy city, which are written, and spoken of, in this book. The Ethiopic version connects the words with the holy city, only reading them, "which is written", &c. The Jews say of their Talmud, that nothing is to be added to it, or diminished from it (o).
(o) Ganz. Tzemach David, par. 1. fol. 34. 1.
Robert Jamieson, A. R. Fausset and David Brown
22:19 book--None of our manuscripts read this. A, B, Aleph, Vulgate, Syriac, and Coptic read, "(take away his part, that is, portion) from the tree of life," that is, shall deprive him of participation in the tree of life.
and from the things--so Vulgate. But A, B, Aleph, Syriac, Coptic, and ANDREAS omit "and"; then "which are written in this book" will refer to "the holy city and the tree of life." As in the beginning of this book (Rev_ 1:3) a blessing was promised to the devout, obedient student of it, so now at its close a curse is denounced against those who add to, or take from, it.
22:2022:20: Ասա՛ց՝ որ վկայեացն զայս. Գամ ես վաղվաղակի. ամէ՛ն։ Ե՛կն Տէր Յիսուս Քրիստոս[5367]: [5367] Ոսկան. Ասէ որ վկայեաց զայսոսիկ... Ե՛կ Տէր Յիսուս։ Ոմանք. Տէր մեր Յիսուս Քրիստոս։
20 Ով այս մասին վկայեց, ասաց. «Ես գալիս եմ շուտով»: Ամէն: Ե՛կ, Տէ՛ր Յիսուս Քրիստոս:
20 Այս բաներուն վկայութիւն տուողը կ’ըսէ. ‘Այո՛, շուտով կու գամ ես’»։ «Ամէ՛ն, եկո՛ւր, Տէր Յիսուս»։
Ասաց որ վկայեացն զայս. Գամ ես վաղվաղակի: Ամէն: Եկ, Տէր Յիսուս [382]Քրիստոս:

22:20: Ասա՛ց՝ որ վկայեացն զայս. Գամ ես վաղվաղակի. ամէ՛ն։ Ե՛կն Տէր Յիսուս Քրիստոս[5367]:
[5367] Ոսկան. Ասէ որ վկայեաց զայսոսիկ... Ե՛կ Տէր Յիսուս։ Ոմանք. Տէր մեր Յիսուս Քրիստոս։
20 Ով այս մասին վկայեց, ասաց. «Ես գալիս եմ շուտով»: Ամէն: Ե՛կ, Տէ՛ր Յիսուս Քրիստոս:
20 Այս բաներուն վկայութիւն տուողը կ’ըսէ. ‘Այո՛, շուտով կու գամ ես’»։ «Ամէ՛ն, եկո՛ւր, Տէր Յիսուս»։
zohrab-1805▾ eastern-1994▾ western am▾
22:2020: Свидетельствующий сие говорит: ей, гряду скоро! Аминь. Ей, гряди, Господи Иисусе!
22:20  λέγει ὁ μαρτυρῶν ταῦτα, ναί, ἔρχομαι ταχύ. ἀμήν, ἔρχου, κύριε ἰησοῦ.
22:20. Λέγει (It-fortheth,"ὁ (the-one) μαρτυρῶν (witnessing-unto,"ταῦτα (to-the-ones-these,"Ναί: (Yea) ἔρχομαι ( I-come ) ταχύ. (to-quick) Ἀμήν: (Amen) ἔρχου , ( thou-should-come ,"κύριε (Authority-belonged) Ἰησοῦ. (Iesous)
22:20. dicit qui testimonium perhibet istorum etiam venio cito amen veni Domine IesuHe that giveth testimony of these things, saith: Surely, I come quickly: Amen. Come, Lord Jesus.
20. He which testifieth these things saith, Yea: I come quickly. Amen: come, Lord Jesus.
22:20. He who offers testimony to these things, says: “Even now, I am approaching quickly.” Amen. Come, Lord Jesus.
22:20. He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.
He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus:

20: Свидетельствующий сие говорит: ей, гряду скоро! Аминь. Ей, гряди, Господи Иисусе!
22:20  λέγει ὁ μαρτυρῶν ταῦτα, ναί, ἔρχομαι ταχύ. ἀμήν, ἔρχου, κύριε ἰησοῦ.
22:20. dicit qui testimonium perhibet istorum etiam venio cito amen veni Domine Iesu
He that giveth testimony of these things, saith: Surely, I come quickly: Amen. Come, Lord Jesus.
22:20. He who offers testimony to these things, says: “Even now, I am approaching quickly.” Amen. Come, Lord Jesus.
22:20. He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Conclusion.A. D. 95.
20 He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus. 21 The grace of our Lord Jesus Christ be with you all. Amen.

We have now come to the conclusion of the whole, and that in three things:--

I. Christ's farewell to his church. He seems now, after he has been discovering these things to his people on earth, to take leave of them, and return to heaven; but he parts with them in great kindness, and assures them it shall not be long before he comes again to them: Behold, I come quickly. As when he ascended into heaven, after his resurrection, he parted with a promise of his gracious presence, so here he parts with a promise of a speedy return. If any say, "Where is the promise of his coming, when so many ages have passed since this was written?" let them know he is not slack to his people, but long-suffering to his enemies: his coming will be sooner than they are aware, sooner than they are prepared, sooner than they desire; and to his people it will be seasonable. The vision is for an appointed time, and will not tarry. He will come quickly; let this word be always sounding in our ear, and let us give all diligence that we may be found of him in peace, without spot and blameless.

II. The church's hearty echo to Christ's promise, 1. Declaring her firm belief of it: Amen, so it is, so it shall be. 2. Expressing her earnest desire of it: Even so, come, Lord Jesus; make hast, my beloved, and be thou like a roe, or like a young hart on the mountain of spices. Thus beats the pulse of the church, thus breathes that gracious Spirit which actuates and informs the mystical body of Christ; and we should never be satisfied till we find such a spirit breathing in us, and causing us to look for the blessed hope, and glorious appearance of the great God and our Saviour Jesus Christ. This is the language of the church of the first-born, and we should join with them, often putting ourselves in mind of his promise. What comes from heaven in a promise should be sent back to heaven in a prayer, "Come, Lord Jesus, put an end to this state of sin, sorrow, and temptation; gather thy people out of this present evil world, and take them up to heaven, that state of perfect purity, peace, and joy, and so finish thy great design, and fulfil all that word in which thou hast caused thy people to hope."

III. The apostolical benediction, which closes the whole: The grace of our Lord Jesus Christ be with you all, Amen. Here observe, 1. The Bible ends with a clear proof of the Godhead of Christ, since the Spirit of God teaches the apostle to bless his people in the name of Christ, and to beg from Christ a blessing for them, which is a proper act of adoration. 2. Nothing should be more desired by us than that the grace of Christ may be with us in this world, to prepare us for the glory of Christ in the other world. It is by his grace that we must be kept in a joyful expectation of his glory, fitted for it, and preserved to it; and his glorious appearance will be welcome and joyful to those that are partakers of his grace and favour here; and therefore to this most comprehensive prayer we should all add our hearty Amen, most earnestly thirsting after greater measures of the gracious influences of the blessed Jesus in our souls, and his gracious presence with us, till glory has perfected all his grace towards us, for he is a sun and a shield, he gives grace and glory, and no good thing will he withhold from those that walk uprightly.
Adam Clarke: Commentary on the Bible - 1831
22:20: Surely I come quickly - This may be truly said to every person in every age; Jesus the Judge is at the door!
Even so, come, Lord Jesus - The wish and desire of the suffering Church, and of all the followers of God, who are longing for the coming of his kingdom.
Albert Barnes: Notes on the Bible - 1834
22:20: He which testifieth these things - The Lord Jesus; for he it was that had, through the instrumentality of the angel, borne this solemn witness to the truth of these things, and this book was to be regarded as his Revelation to mankind. See the notes on Rev 1:1; Rev 22:16. He here speaks of himself, and vouches for the truth and reality of these things by saying that he "testifies" of them, or bears witness to them. Compare Joh 18:37. The fact that Jesus himself vouches for the truth of what is here Rev_ealed, shows the propriety of what John had said in the pRev_ious verses about adding to it, or taking from it.
Saith, Surely I come quickly - That is, the development of these events will soon begin - though their consummation may extend into far distant ages, or into eternity. See the notes on Rev 1:1, Rev 1:3; Rev 22:7, Rev 22:10.
Amen - A word of solemn affirmation or assent. See the notes on Mat 6:13. Here it is to be regarded as the expression of John, signifying his solemn and cheerful assent to what the Saviour had said, that he would come quickly. It is the utterance of a strong desire that it might be so. He longed for his appearing.
Even so - These, too, are the words of John, and are a response to what the Saviour had just said. In the original, it is a response in the same language which the Saviour had used, and the beauty of the passage is marred by the translation "Even so." The original is, "He which testifieth to these things saith, Yea - ναὶ nai - I come quickly. Amen. Yea - ναὶ nai - come, Lord Jesus." It is the utterance of desire in the precise language which the Saviour had used - heart responding to heart.
Come, Lord Jesus - That is, as here intended, "Come in the manner and for the objects referred to in this book." The language, however, is expressive of the feeling of piety in a more extended sense, and may be used to denote a desire that the Lord Jesus would come in any and every manner; that he would come to impart to us the tokens of his presence; that he would come to bless his truth and to Rev_ive his work in the churches; that he would come to convert sinners, and to build up his people in holiness; that he would come to sustain us in affliction, and to defend us in temptation; that he would come to put a period to idolatry, superstition, and error, and to extend the knowledge of his truth in the world; that he would come to set up his kingdom on the earth, and to rule in the hearts of people; that he would come to receive us to his presence, and to gather his redeemed people into his everlasting kingdom. It was appropriate to the aged John, suffering exile in a lonely island, to pray that the Lord Jesus would speedily come to take him to himself; and there could have been no more suitable close of this marvelous book than the utterance of such a desire. And it is appropriate for us as we finish its contemplation, disclosing so much of the glories of the heavenly world, and the blessedness of the redeemed in their final state, when we think of the earth, with its sorrows, trials, and cares, to respond to the prayer, and to say, "Come, Lord Jesus, come quickly." For that glorious coming of the Son of God, when he shall gather his redeemed people to himself, may all who read these notes be finally prepared. Amen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:20: which: Rev 22:18
Surely: Rev 22:7, Rev 22:10, Rev 22:12
Amen: Rev 1:18; Sol 8:14; Isa 25:9; Joh 21:25; Ti2 4:8; Heb 9:28; Pe2 3:12-14
Geneva 1599
22:20 (10) He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.
(10) A divine confirmation or sealing of the supplication first from Christ affirming the same and denouncing his coming against all those that will put their sacrilegious hands here: then from John himself, who by a most holy prayer calls Christ to take vengeance on them.
John Gill
22:20 He which testifieth these things,.... Not the angel, Rev_ 22:16 nor John, who sometimes used this way of speaking, Jn 21:24 but Christ, as appears from what follows; for he
saith, surely I come quickly; who not only asserts the speediness of his coming, as in Rev_ 22:7 but expresses the certainty of it, so that it ought not to be doubted of by any, especially by his own people; though it may seem to be deferred, and, upon that account, be derided by ungodly men; and Christ may have some respect, in this strong repetition of it, to the certainty of the punishment that will then be inflicted upon such who add to, or diminish from this book; for he himself will certainly come in person, and execute the vengeance threatened. John next puts his
Amen to it, signifying his assent unto it, declaring his faith in it, and expressing his earnest desire after it, and wish for it: and in words at length adds,
even so come, Lord Jesus; quickly, speedily as thou hast said, and in all thy glory; set up thy kingdom, let that come, introduce thy people into it, and destroy thine enemies; this he said as one that loved the appearance of Christ, longed for it, hastened to it, and was impatient at the delay of it.
John Wesley
22:20 He that testifieth these things - Even all that is contained in this book. Saith - For the encouragement of the church in all her afflictions. Yea - Answering the call of the Spirit and the bride. I come quickly - To destroy all her enemies, and establish her in a state of perfect and everlasting happiness. The apostle expresses his earnest desire and hope of this, by answering, Amen. Come, Lord Jesus!
Robert Jamieson, A. R. Fausset and David Brown
22:20 Amen. Even so, come--The Song of Solomon (Song 8:14) closes with the same yearning prayer for Christ's coming. A, B, and Aleph omit "Even so," Greek, "nai": then translate for Amen, "So be it, come, Lord Jesus"; joining the "Amen," or "So be it," not with Christ's saying (for He calls Himself the "Amen" at the beginning of sentences, rather than puts it as a confirmation at the end), but with John's reply. Christ's "I come," and John's "Come," are almost coincident in time; so truly does the believer reflect the mind of his Lord.
22:2122:21: Շնո՛րհք Տեառն մերոյ Յիսուսի Քրիստոսի ՚ի վերայ ամենայն սրբոց: Ա՛մէն[5368]:[5369]ՎԱԽՃԱՆ ԲՈՎԱՆԴԱԿ ՀԻՆ ԵՒ ՆՈՐ ԿՏԱԿԱՐԱՆԱՑ։[5368] Ոմանք. Տեառն Յիսուսի Քրիստոսի։[5369] ՚Ի վախճանի գրոցս Յայտնութեան՝ բազումք յարեն զՀանգիստն Յովհ. աւետարանչի. զորով զանց արարեալ օրինակս մեր՝ դնէ զյիշատակարան Ներսէսի Լամբրոնացւոյն։ Յորում ցուցեալ նաինքն ՚ի վկայո՛ւթենէ հարց՝ թէ ընկալեալ է գիրս այս յեկեղեցւոյ ՚ի կարգ Աստուածաշունչ Նորոց Կտակարանաց, յարէ. *Որոց եղեալ եւ մեք ընթացակից՝ ՚ի սուրբ եկեղեցւոյ մանկունս աւանդեցաք զսոյն ՚ի դասակարգութիւն առաքելական մատենիցս, որպէս արդարեւ առաքելական յայտնութիւն, եւ ստուգաբան արարաւ վերստին երիւրեալ ՚ի Հելլենացւոցն իմով նուաստ Ներսիսի թարգմանութեամբ, ընդ որ եւ զքննութեամբ մեկնութիւն սորին ածի յեկեղեցիս Հայոց ||։ Ուր եւ յառաջ ընթացեալ բանիւն՝ ակնարկէ արարեալ առ ՈԼԶ թուականաւս։
21 Մեր Տէր Յիսուս Քրիստոսի շնորհը լինի բոլոր սրբերի վրայ: Ամէն:
21 Մեր Տէր Յիսուս Քրիստոսին շնորհքը ձեր ամենուն հետ ըլլայ։ Ամէ՛ն։
Շնորհք Տեառն մերոյ Յիսուսի Քրիստոսի [383]ի վերայ ամենայն սրբոց``: Ամէն: ՎԱԽՃԱՆ ՆՈՐՈՅ ԿՏԱԿԱՐԱՆԻ:

22:21: Շնո՛րհք Տեառն մերոյ Յիսուսի Քրիստոսի ՚ի վերայ ամենայն սրբոց: Ա՛մէն[5368]:[5369]

ՎԱԽՃԱՆ ԲՈՎԱՆԴԱԿ ՀԻՆ ԵՒ ՆՈՐ ԿՏԱԿԱՐԱՆԱՑ։
[5368] Ոմանք. Տեառն Յիսուսի Քրիստոսի։
[5369] ՚Ի վախճանի գրոցս Յայտնութեան՝ բազումք յարեն զՀանգիստն Յովհ. աւետարանչի. զորով զանց արարեալ օրինակս մեր՝ դնէ զյիշատակարան Ներսէսի Լամբրոնացւոյն։ Յորում ցուցեալ նաինքն ՚ի վկայո՛ւթենէ հարց՝ թէ ընկալեալ է գիրս այս յեկեղեցւոյ ՚ի կարգ Աստուածաշունչ Նորոց Կտակարանաց, յարէ. *Որոց եղեալ եւ մեք ընթացակից՝ ՚ի սուրբ եկեղեցւոյ մանկունս աւանդեցաք զսոյն ՚ի դասակարգութիւն առաքելական մատենիցս, որպէս արդարեւ առաքելական յայտնութիւն, եւ ստուգաբան արարաւ վերստին երիւրեալ ՚ի Հելլենացւոցն իմով նուաստ Ներսիսի թարգմանութեամբ, ընդ որ եւ զքննութեամբ մեկնութիւն սորին ածի յեկեղեցիս Հայոց ||։ Ուր եւ յառաջ ընթացեալ բանիւն՝ ակնարկէ արարեալ առ ՈԼԶ թուականաւս։
21 Մեր Տէր Յիսուս Քրիստոսի շնորհը լինի բոլոր սրբերի վրայ: Ամէն:
21 Մեր Տէր Յիսուս Քրիստոսին շնորհքը ձեր ամենուն հետ ըլլայ։ Ամէ՛ն։
zohrab-1805▾ eastern-1994▾ western am▾
22:2121: Благодать Господа нашего Иисуса Христа со всеми вами. Аминь.
22:21  ἡ χάρις τοῦ κυρίου ἰησοῦ μετὰ πάντων.
22:21. Ἡ (The-one) χάρις (a-granting) τοῦ (of-the-one) κυρίου (of-Authority-belonged) Ἰησοῦ (of-an-Iesous) [Χριστοῦ] "[of-Anointed]"μετὰ (with) τῶν (of-the-ones) ἁγίων . ( of-hallow-belonged )
22:21. gratia Domini nostri Iesu Christi cum omnibusThe grace of our Lord Jesus Christ be with you all. Amen.
21. The grace of the Lord Jesus be with the saints. Amen.
22:21. The grace of our Lord Jesus Christ be with you all. Amen.
22:21. The grace of our Lord Jesus Christ [be] with you all. Amen.
The grace of our Lord Jesus Christ [be] with you all. Amen:

21: Благодать Господа нашего Иисуса Христа со всеми вами. Аминь.
22:21  ἡ χάρις τοῦ κυρίου ἰησοῦ μετὰ πάντων.
22:21. gratia Domini nostri Iesu Christi cum omnibus
The grace of our Lord Jesus Christ be with you all. Amen.
22:21. The grace of our Lord Jesus Christ be with you all. Amen.
22:21. The grace of our Lord Jesus Christ [be] with you all. Amen.
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
21: Заканчивая свою книгу, св. Иоанн уже от себя лично, подобно Ап. Павлу, передает свое благопожелание читателям: "Благодать Господа нашего Иисуса Христа со всеми вами. Аминь".
Adam Clarke: Commentary on the Bible - 1831
22:21: The grace of our Lord Jesus Christ - May the favor and powerful influence of Jesus Christ be with you all; you of the seven Churches, and the whole Church of Christ in every part of the earth, and through all the periods of time.
Instead of παντων ὑμων, you all, the most excellent MSS. and versions have παντων των ἁγιων, all the saints. This reading Griesbach has received into the text as indisputably genuine.
Amen - So be it! and so shall it be for ever and ever. The opinion of Dr. Priestley, concerning the authenticity of this book, and the manner in which it is written, should not be withheld from either the learned or pious reader. "I think it impossible for any intelligent and candid person to peruse this book without being struck in the most forcible manner with the peculiar dignity and sublimity of its composition, superior to that of any other writing whatever; so as to be convinced that, considering the age in which it appeared, none but a person divinely inspired could have written it. These prophecies are also written in such a manner as to satisfy us that the events announced to us were really foreseen, being described in such a manner as no person writing without that knowledge could have done. This requires such a mixture of clearness and obscurity as has never yet been imitated by any forgers of prophecy whatever. Forgeries, written of course after the events, have always been too plain. It is only in the Scriptures, and especially in the book of Daniel, and this of the Revelation, that we find this happy mixture of clearness and obscurity in the accounts of future events." - Notes on Revelation.
The Subscriptions to this book are both few and unimportant: -
The Codex Alexandrinus has simply - The Revelation of John.
The Syriac doubles the Amen.
The Ethiopic. - Here is ended the vision of John, the Apocalypse; Amen: this is, as one might say, the vision which he saw in his life; and it was written by the blessed John, the evangelist of God.
Vulgate and Coptic nothing.
Ancient Arabic. - By the assistance of our Lord Jesus Christ, the vision of John, the apostle and evangelist, the beloved of the Lord, is finished: this is the Apocalypse which the Lord revealed to him for the service of men. To Him be glory for ever and ever.
Having now brought my short notes on this very obscure book to a conclusion, it may be expected that, although I do not adopt any of the theories which have been delivered concerning it, yet I should give the most plausible scheme of the ancients or moderns which has come to my knowledge. This I would gladly do if I had any scheme to which I could give a decided preference. However, as I have given in the preface the scheme of Professor Wetstein, it is right that I should, at the conclusion, give the scheme of Mr. Lowman, which is nearly the same with that of Bishop Newton, and which, as far as I can learn, is considered by the most rational divines as being the most consistent and probable.
The scheme of the learned and pious Bengel may be found in the late Rev. John Wesley's notes on this book; that of Mr. Lowman, which now follows, may he found at the end of Dr. Dodd's notes.
Among other objections to this and all such schemes, I have this, which to me appears of vital consequence; its dates are too late. I think the book was written before the destruction of Jerusalem, and not in 95 or 96, the date which I follow in the margin; which date I give, not as my own opinion, but the opinion of others.
Albert Barnes: Notes on the Bible - 1834
22:21: The grace of our Lord Jesus Christ be with you all. Amen - The usual benediction of the sacred writers. See the notes on Rom 16:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:21: Rev 1:4; Rom 1:7, Rom 16:20, Rom 16:24; Co2 13:14; Eph 6:23, Eph 6:24; Th2 3:18
Geneva 1599
22:21 (11) The grace of our Lord Jesus Christ [be] with you all. Amen.
(11) The apostolic salutation, which is the other part of the conclusion, as I said See Rev_ 22:6 and is the end of almost every epistle; which we wish to the Church, and to all the holy and elect members of it, in Christ Jesus our Lord, until his coming to judgment "Come Lord Jesus" and do it. Amen, again Amen.
John Gill
22:21 The grace of our Lord Jesus Christ be with you all. Amen. That is, let a sense of the love of Christ, shown in all his regards to his church and people, which is always the same in itself, though the saints have not always the same perception of it, abide upon you: may you see your interest in the redeeming grace of Christ, in all its branches, and in his justifying, pardoning, sanctifying, and persevering grace; let the fulness of grace in Christ be the object of your trust and confidence; may you have a supply from it to enable you to overcome every temptation, to exercise every grace, and discharge every duty. This shows this book was written in the form of an epistle, and sent to the seven churches of Asia, Rev_ 1:11 and through them to the churches in all ages. It begins with a salutation of them, Rev_ 1:4 and ends with one commonly used by the Apostle Paul in all his epistles, Th2 3:17. The Arabic version, instead of "you", reads "us"; and the Complutensian edition and the Syriac version read, "with all the saints".
John Wesley
22:21 The grace - The free love. Of the Lord Jesus - And all its fruits. Be with all - Who thus long for his appearing!
Tit may be proper to subjoin here a short view of the whole contents of this book. In the year of the world, 3940. Jesus Christ is born, three years before the common computation. In that which is vulgarly called, the thirtieth year of our Lord, Jesus Christ dies; rises; ascends. A.D. 96. The Revelation is given; the coming of our Lord is declared to the seven churches in Asia, and their angels, Rev. i., ii., iii. 97, 98. The seven seals are opened, and under the fifth the chronos is declared, C. iv.-vi. Seven trumpets are given to the seven angels, C. vii. viii. Century, 2d, 3d, 4th, 5th, the trumpet of the 1st, 2d, 3d, 4th angel, C. viii. 510-589 The first woe, 589-634 The interval after the first woe, C. ix. 634-840 The second woe, / 800 The beginning of the non-chronos many kings, C. ix., x. 840-947 The interval after the second woe, / 847-1521 The twelve hundred and sixty days of the woman, after she hath brought forth the man child, C xii. 6 947-1836 The third woe, 12 1058-1836 The time, times, and half a time, and within that period, the beast, his forty- to C. xiii. 5 two months, his number 666, / 1209 War with the saints: the end of the chronos, 7 1614 An everlasting gospel promulged, C. xiv. 6 1810 The end of the forty-two months of the beast; after which, and the pouring out of the phials, he is not, and Babylon reigns queen, C. xv., xvi. 1832 The beast ascends from the bottomless pit, C. xvii., xviii. 1836 The end of the non-chronos, and of the many kings; the fulfilling of the word, and of the mystery of God; the repentance of the survivors in the great city; the end of the "little time," and of the three times and a half; the destruction of the east; the imprisonment of Satan, C. xix., xx. Afterward The loosing of Satan for a small time; the beginning of the thousand years' reign of the saints; the end of the small time, C. xx. The end of the world; all things new, C. xx., xxii.
The several ages, from the time of St. John's being in Patmos, down to the present time, may, according to the chief incidents mentioned in the Revelation, be distinguished thus:- Age II. The destruction of the Jews by Adrian, C viii. 7 III. The inroads of the barbarous nations, 8 IV. The Arian bitterness, 10 V. The end of the western empire. 12 VI. The Jews tormented in Persia, C. ix. 1 VII. The Saracen cavalry. 13 VIII. Many kings, C. x. 11 IX. The ruler of the nations born, C. xii. 5 X. The third woe, 12 XI. The ascent of the beast out of the pen, C. xiii. 1 XII Power given to the beast, 5 XIII. War with the saints, 7 XIV. The middle of the third woe, XV. The beast in the midst of his strength, XVI. The Reformation; the woman better fed, 9 XVII. An everlasting gospel promulged, C. xiv. 6 XVIII. The worship of the beast and of his image, 9
Robert Jamieson, A. R. Fausset and David Brown
22:21 our--so Vulgate, Syriac, and Coptic. But A, B, and Aleph omit.
Christ--so B, Vulgate, Syriac, Coptic, and ANDREAS. But A and Aleph omit.
with you all--so none of our manuscripts. B has, "with all the saints." A and Vulgate have, "with all." Aleph has, "with the saints." This closing benediction, Paul's mark in his Epistles, was after Paul's death taken up by John. The Old Testament ended with a "curse" in connection with the law; the New Testament ends with a blessing in union with the Lord Jesus.
Amen--so B, Aleph, and ANDREAS. A and Vulgate Fuldensis omit it.
May the Blessed Lord who has caused all holy Scriptures to be written for our learning, bless this humble effort to make Scripture expound itself, and make it an instrument towards the conversion of sinners and the edification of saints, to the glory of His great name and the hastening of His kingdom! Amen.