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23 dépvíov. Rais wórus | 25 it. And its gates shall the kings of the earth

και χρείαν έχει το not be shut at all by do bring their glory ηλία, έδε της σελή- day, (for there shall be and honour into it. ons, ivä päivwowy in 26 no night there, and 25 And the gates of it αυτη η γας δόξα they shall bring the shall not be shut at all τύ Θεά έφώτισιν glory and the honour by day: for there shall αυτήν, και ο λύχνα. of the nations intu it; be no night there.

ajtós só aşviou. | 27 And there shall in no 26 And they shall bring 24 Και περιπατησωσι wise enter into it any the glory and honour

τα έθη δια τα thing which defileth, of the nations into it. φωτός αυτής και οι and which workerli 27 And there shall in no 8 fasideis rnsyns Q

abomination and de- wise enter into it any ξεσι την δόξαν [και ceit, but only they who thing that defileth, nei

την τιμήν] αυτών are written in the book ther whatsoever work25 tis autuv. Kaidi

of Life of the Lamb. eth abomination, or πυλώνες αυτής και 1 And he shewed me a maketh a lie: but they μη κλεισθώσιν ημέ- river of water of Life, which are written in gas vis yap &x

clear as crystal, pro- the Lamb's book of 26ïsos éxeño Kai 07- ceeding out of the 1 life. And he shewed σεσι την δόξαν και throne of God and of

me a pure river of waτην τιμήν των εθνών 2 the Lanıb. In the ter of life, clear as 27 εις αυτήν. Και ο middle of the broad crystal, proceeding out

μη εισέλθη εις αυ- place thereof, and of of the throne of God, την σαν κοινών, και

the river, (which was 2 and of the Lamb. In σοιών βδέλυγμα και

on one side and on the the midst of the strcet sud u ú un oi other,) a tree of Life, of it, and of either side γειραμμένοι εν τω bringing forth twelve of the river, was there

Sibiu ens Swrs to fruits, yielding accord- the tree of life, which 1 αρνίε. Καιέδειξέ μοι ing to cvery month its

bare twelve manner of τσοταμόν έδατα. fruit; and the leaves fruits, and yielded her ζωής, λαμπρών ως of the tree for the fruit every month : and κρύφαλλον, εκπορευ- healing of the nations. the leaves of the tree óferon éx tő Igéve 3 And there shall be no were for the healing of

το Θεό και τα αρνίε. . more curse: and the 3 the nations. And there 2 'Εν μέσω της πλα

throne of God and the shall be no more curse: τείας αυτής και τη

Lamb shall be in it: but the throne of God σολαμά ένιεύθεν και and his servants shall and of the Lamb shall islaüdev, žúdov Zwas, 4 serve him: And they

be in it: and his ser, sos@y xapards - shall see his face, and vants shall serve him. dixx, xala uñva his name shall be on 4 And they shall see his face: and his name

shall be in their fore5 heads. And there shall

be no night there, and they need no candle, neither light of the sun; for, tbe Lord God giveth them light: and they shall reign for ever and ever,

pvc, fx&soy éno, 5 their forebeads. Aud διδαν τον καρπόν there shall be no night αυτά και τα φύλλα [there), and no need Të Žúre sis Sega- of lamp, even of light πείας των εθνών. .

of the Sun; because 3 Και σαν καλαθεμα the Lord God shall

&x is as Erro y give light upon them:
θρόν τε Θεό και and they shall reigu
το αρνία εν αυτή for ever and ever.
εται και οι δελοι

αυτά λατρεύσεσιν 4 αυτό. Και όψονίαι

το πρόσωπον αυτέ, και το όνομα αυτά

επί των μετώπων 5 αυτών. Και νυξ εκ

7580 [ixei]xxi s χρεία λύχνε και φωτος ηλία, ότι Κύει ο Θεός φωλίσει επ' αυτές και βασιλεύσεσιν εις τες aiaras tãu aldrar.

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The main prophecy had already come to its conclusion * He who opened it in the first chapter, had brought it to its final period in this. The end of all worldly things is succeeded by the new creation : and “the holy city, the new Jerusalem,” had been exhibited, as “ descending from God out of heaven, pre

pared as a bride adorned for her husband.” But a nearer and more particular view of this blissful seat was desirable; and therefore, when the scene was closed, and the throne no longer in view, one of the angels, who had exhibited to the prophet the harlot, the corrupt city, Babylon, conde

* See note, ch, xxi. 5.

5

scendingly

scendingly offers to shew him a nearer exhibition of the bride, the heavenly Jerusalem. Thus the contrast between the two is more effectually shewn. And therefore this vision, like that of the xviith chapter, seems to stand apart from the rest; and is to be accounted as an episode. Therefore the scene, on which it is représented, is also apart. As, in the xviith chapter, the angel had transported the prophet into the wilderness, there to behold the harlot, the corrupt city; so he now conveys him in the Spirit, to a great and high mountain, a place of eminent power and worship *, to behold the Christian Church, perfect and triumphant, after the renovation of all things.

Ver. 11. And her splondour like a most precious stone.] Here follows a very gorgeous description of the new city, which, conformably to the prophecy of Isaiah t, is built of precious stones, with a superb costliness beyond the reach of earthly potentates. The gems, employed to decorate this glorious city, are such as have ever been in the highest request in the eastern regions, which produce them #. Upon

the * See note, ch. viii. 8.

+ Ch. liv, ll, 12. The description of most of these as given by the ancient writers, may be seen in Pliny's Natural History. See also Dionysii Orbis Descriptio, cap. India; and in works of more modern date,-in Thunburgh's Travels, vol. iv. p. 218; &c. - The Crystal Jasper of ver. 11. is described by Pliny, lib. xxxvii. c. 8, 9. The connection of these two gems may be seen in these lines:

Τεμνοις κρυς αλλά καθαρον λιθον, oια τι σαχης
Χειμεριην

δηεις δε και υδατούσσαν ασπιν. ,
Here the clear crystal, like the winters' ice,
You cut; and with it find the watery jasper.

Dionysii Perig. lin. 781.
And again, line 724:
Φυει δε κρυσαλλον, ιδ' ηεξόεσσαν ίασιν.

And

the parallel passage in Isaiah, Bishop Lowth has written this judicious observation : “ These seem to be ge“ neral images to express beauty, magnificence, purity,

strength and solidity, agreeably to the ideas of eastern

nations; and to have never been intended to be “strictly scrutinized, or minutely and particularly

explained, as if they had each of them some moral “and precise meaning.” Nothing more seems intended than to afford some general, but lofty and sublime notion of the splendour of this superb and heavenly mansion, which the Apostle Paul, following the words of the Prophet Isaiah®, represents to be beyond conception t. And, to describe the building, as composed of the very richest and most costly materials, yet such as few persons have seen, or can imagine, is figuratively to say the same thing I. Yet, that the reader may not confine his notions to earthly splendour solely, at the twelve gates are twelve angels, and on each of the gates is inscribed a name of a tribe of Israel *; and the foundation is raised (as in Eph. ii. 20. and i Pet. ii. 5,) “on the “ Apostles and Prophets; Jesus Christ himself being the “ chief corner-stone.” Every thing unclean and faulty, is excluded from this city; whence we may deduce an additional proof that this prophecy is not to have its final conipletion in this world; where the good and the bad, the wheat and the tares, are to grow together until the “ end t.” Some commentators have been led to a different interpretation, by observing that the new city descends from heaven; and is therefore, say they, upon earth : but this objection will be completely removed, by remarking that the earth, to which the Heavenly Jerusalem descends, is not the earth we now inhabit. A new Heaven and a new earth are produced;

And in these lines of the same author, are described several of the precious stones, which are figuratively employed to build the New Jerusalem:

Αλλοι δ' ιχνευεσιν επι προβολησιν άναυρων
Ηπε βηρυλλα γλαυκην λιθον, η αδαμανία
Μαρμαιροί', ή χλωρα διαυγαζισαν ίασπιν,
Η γλαυκιοωνία λιθον καθαροίο τοπαζε, ,
Και γλυκερης αμεθυσον υπηρεμα πορφυρίασαν.

. 1118-1143.
Some trace among the torrents' rifted beds
The clear, blue beryl, or resplendent diamond,
Or green pellucid jasper, or pure topaz,

Or the mild, gently-purpling amethyst.
* i Cor. ii. 9. Isaiah Isiv. 4.

+ “ Eye hath not seen, nor hath ear heard, nor have entered into " the heart of man, the things which God hath prepared for those that " love him."

* This figurative language thus applied, may be seen by consulting Lam. iv. 1-7; & i Cor. iii. 12-15.

a name

_" Behold,” says the Creator, " I make all things new t." This vision therefore appears to exhibit the future mansions of the blessed. It succeeds the general judgment of the dead; and to no other mansion can in any wise be applied the glorious representation which describes the favoured inhabitants admitted to see the “ face of God g,” and reigning for ever and ever ||. Such is the city alluded to by the Apostle to the Hebrews, who, speaking of this world, says, “here we “ have no continuing city, but seek one to come." Agreeably to which, in this prophecy it is declared tliat there is “here no temple.” In this world, as now constituted, Religion cannot subsist without her temples; without some external mode of bringing men to God. But when “just men, made perfect, see face to face" the glories of their God, Faith and Hope, on which

• See note, ch. vii. 4.

+ Matt. xiii. 40. 1 Ch. xx. 11. xxi. 1. 4, 5.

Compare 1 Cor, xiii. 12. 1 Ch. xxii. 4, 5. | Heb, xi. 10. 16. xii. 22.

the

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