| Translation | Verse | Text |
| King James | Re 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. |
| Word | American Tract Society - Definition |
| CRYSTAL | The same Hebrew word is rendered by our translators, crystal, Eze 1:22; frost, Ge 31:40; and ice, Job 6:16. The word primarily denotes ice; and the name is given to a perfectly transparent and glass-like gem, from its resemblance, Job 28:17; Re 4:6; 21:11. |
| Word | Easton Dictionary - Definition |
| CRYSTAL | (Ezek. 1:22, with the epithet "terrible," as dazzling the spectators with its brightness). The word occurs in Rev. 4:6; 21:11; 22:1. It is a stone of the flint order, the most refined kind of quartz. The Greek word here used means also literally "ice." The ancients regarded the crystal as only pure water congealed into extreme hardness by great length of time. |
| Word | American Tract Society - Definition |
| GOD | This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify the manifold perfections of God, or, as some think, the Trinity in the godhead. In Ex 3:14, God replies to Moses, when he asks Him His name, I AM THAT I AM; which means either, I am he who I am, or, I am what I am. In either case the expression implies the eternal self-existence of Jehovah, and his incomprehensible nature. The name I AM means the same as JEHOVAH, the first person being used instead of he third. The Bible assumes and asserts the existence of God, "In the beginning God created the heavens and the earth;" and is itself the most illustrious proof of his existence, as well as our chief instructor as to his nature and will. It puts a voice into the mute lips of creation; and not only reveals God in his works, but illustrates his ways in providence, displays the glories of his character, his law, and his grace, and brings man into true and saving communion with him. It reveals him to us as a Spirit, the only being from everlasting and to everlasting by nature, underived, infinite, perfect, and unchangeable in power, wisdom, omniscience, omnipresence, justice, holiness, truth, goodness, and mercy. He is but one God, and yet exists in three persons, the Father, the Son, and the Holy Spirit; and this distinction of the Thee in One is, like his other attributes, from everlasting. He is the source, owner, and ruler of all beings, foreknows and predetermines all events, and is the eternal judge and arbiter of the destiny of all. True religion has its foundation in the right knowledge of God, and consists in supremely loving and faithfully obeying him. See JESUS CHRIST, and HOLY, HOLINESS SPIRIT. |
| Word | Easton Dictionary - Definition |
| GOD | (A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah, plural 'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1). The arguments generally adduced by theologians in proof of the being of God are: (1.) The a priori argument, which is the testimony afforded by reason. (2.) The a posteriori argument, by which we proceed logically from the facts of experience to causes. These arguments are, (a) The cosmological, by which it is proved that there must be a First Cause of all things, for every effect must have a cause. (b) The teleological, or the argument from design. We see everywhere the operations of an intelligent Cause in nature. (c) The moral argument, called also the anthropological argument, based on the moral consciousness and the history of mankind, which exhibits a moral order and purpose which can only be explained on the supposition of the existence of God. Conscience and human history testify that "verily there is a God that judgeth in the earth." The attributes of God are set forth in order by Moses in Ex. 34:6,7. (see also Deut. 6:4; 10:17; Num. 16:22; Ex. 15:11; 33:19; Isa. 44:6; Hab. 3:6; Ps. 102:26; Job 34:12.) They are also systematically classified in Rev. 5:12 and 7:12. God's attributes are spoken of by some as absolute, i.e., such as belong to his essence as Jehovah, Jah, etc.; and relative, i.e., such as are ascribed to him with relation to his creatures. Others distinguish them into communicable, i.e., those which can be imparted in degree to his creatures: goodness, holiness, wisdom, etc.; and incommunicable, which cannot be so imparted: independence, immutability, immensity, and eternity. They are by some also divided into natural attributes, eternity, immensity, etc.; and moral, holiness, goodness, etc. |
| Word | American Tract Society - Definition |
| LAMB | The young of the sheep, and also the kid of the goat, Ex 12:5, Christ is the Lamb of God, Joh 1:29, as being the accepted sacrifice for human sin. The sacrifices of the Old Testament were an ordained and perpetual foreshadowing not only of his spotless holiness and his unresisting meekness, Isa 53:4-9. He is described in Re 5:6 12:11, as wearing the form of a sacrificial lamb in heaven itself. See PASSOVER and SACRIFICES. |
| Word | Easton Dictionary - Definition |
| LAMB | (1.) Heb. kebes, a male lamb from the first to the third year. Offered daily at the morning and the evening sacrifice (Ex. 29:38-42), on the Sabbath day (Num. 28:9), at the feast of the New Moon (28:11), of Trumpets (29:2), of Tabernacles (13-40), of Pentecost (Lev. 23:18-20), and of the Passover (Ex. 12:5), and on many other occasions (1 Chr. 29:21; 2 Chr. 29:21; Lev. 9:3; 14:10-25). (2.) Heb. taleh, a young sucking lamb (1 Sam. 7:9; Isa. 65:25). In the symbolical language of Scripture the lamb is the type of meekness and innocence (Isa. 11:6; 65:25; Luke 10:3; John 21:15). The lamb was a symbol of Christ (Gen. 4:4; Ex. 12:3; 29:38; Isa. 16:1; 53:7; John 1:36; Rev. 13:8). Christ is called the Lamb of God (John 1:29, 36), as the great sacrifice of which the former sacrifices were only types (Num. 6:12; Lev. 14:12-17; Isa. 53:7; 1 Cor. 5:7). |
| Word | American Tract Society - Definition |
| LIFE | In the Bible, is either natural, Ge 3:17; spiritual, that of the renewed soul, Ro 8:6; or eternal, a holy and blissful immortality, Joh 3:36 Ro 6:23. Christ is the great Author of natural life, Col 1:16; and also of spiritual and eternal life; Joh 14:6 6:47. He has purchased these by laying down his own life; and gives them freely to his people, Joh 10:11,28. He is the spring of all their spiritual life on earth, Ga 2:20; will raise them up at the last day; and make them partakers for ever of his own life, Joh 11:25 14:19. |
| Word | Easton Dictionary - Definition |
| LIFE | generally of physical life (Gen. 2:7; Luke 16:25, etc.); also used figuratively (1) for immortality (Heb. 7:16); (2) conduct or manner of life (Rom. 6:4); (3) spiritual life or salvation (John 3:16, 17, 18, 36); (4) eternal life (Matt. 19:16, 17; John 3:15); of God and Christ as the absolute source and cause of all life (John 1:4; 5:26, 39; 11:25; 12:50). |
| Word | American Tract Society - Definition |
| RIVER | This word answers in our Bible to various Hebrew terms, of which the principal are the following: 1. Yeor, an Egyptian word signifying river. It is always applied to the Nile and its various canals, except in Job 28:10 Da 12:5,6,7 2. Nahar, applied, like our word river, to constantly flowing streams, such as the Euphrates. In our version this word is sometimes rendered "flood," Jos 24:2,3, etc. 3. Nahal, a torrent-bed, or valley through which water flows in the rainy season only, Nu 34:5, etc; frequently rendered "brook," Nu 13:28 Job 6:15, etc. Such streams are to the orientals striking emblems of inconstancy and faithlessness. Flowing only in the rainy season, and drying up when the summer heat sets in-and some of them in desert places failing prematurely-they sadly disappoint the thirsty and perhaps perishing traveller who has looked forward to them with longing and with hope, Job 6:15-20 Jer 15:18. In some passages in our Bible the word "rivers" seems to denote rivulets or canals, to conduct hither and thither small streams of water from a tank or fountain, Eze 31:4. Such conduits were easily turned by moulding the soil with the foot; and some think this is the idea in De 11:10; "where thou sowedst thy seed, and wateredst it with thy foot, as a garden of herbs." See also Pr 21:1. |
| Word | Easton Dictionary - Definition |
| RIVER | (1.) Heb. 'aphik, properly the channel or ravine that holds water (2 Sam. 22:16), translated "brook," "river," "stream," but not necessarily a perennial stream (Ezek. 6:3; 31:12; 32:6; 34:13). (2.) Heb. nahal, in winter a "torrent," in summer a "wady" or valley (Gen. 32:23; Deut. 2:24; 3:16; Isa. 30:28; Lam. 2:18; Ezek. 47:9). These winter torrents sometimes come down with great suddenness and with desolating force. A distinguished traveller thus describes his experience in this matter:, "I was encamped in Wady Feiran, near the base of Jebel Serbal, when a tremendous thunderstorm burst upon us. After little more than an hour's rain, the water rose so rapidly in the previously dry wady that I had to run for my life, and with great difficulty succeeded in saving my tent and goods; my boots, which I had not time to pick up, were washed away. In less than two hours a dry desert wady upwards of 300 yards broad was turned into a foaming torrent from 8 to 10 feet deep, roaring and tearing down and bearing everything upon it, tangled masses of tamarisks, hundreds of beautiful palmtrees, scores of sheep and goats, camels and donkeys, and even men, women, and children, for a whole encampment of Arabs was washed away a few miles above me. The storm commenced at five in the evening; at half-past nine the waters were rapidly subsiding, and it was evident that the flood had spent its force." (Comp. Matt. 7:27; Luke 6:49.) (3.) Nahar, a "river" continuous and full, a perennial stream, as the Jordan, the Euphrates (Gen. 2:10; 15:18; Deut. 1:7; Ps. 66:6; Ezek. 10:15). (4.) Tel'alah, a conduit, or water-course (1 Kings 18:32; 2 Kings 18:17; 20:20; Job 38:25; Ezek. 31:4). (5.) Peleg, properly "waters divided", i.e., streams divided, throughout the land (Ps. 1:3); "the rivers [i.e., 'divisions'] of waters" (Job 20:17; 29:6; Prov. 5:16). (6.) Ye'or, i.e., "great river", probably from an Egyptian word (Aur), commonly applied to the Nile (Gen. 41:1-3), but also to other rivers (Job 28:10; Isa. 33:21). (7.) Yubhal, "a river" (Jer. 17:8), a full flowing stream. (8.) 'Ubhal, "a river" (Dan. 8:2). |
| Word | American Tract Society - Definition |
| THRONE | An established emblem of kingly dignity and power, used by sovereigns on all stale occasions. That of Solomon was of ivory, overlaid with gold; having six broad steps, every one guarded by a golden lion at each end, 1Ki 10:18-20. Heaven is called God's throne, and the earth his footstool, Isa 66:1. His throne is also sublimely described as everlasting, and as built upon justice and equity, Ps 45:6; 97:2. See also Isa 6:2-4; Eze 1:1- 28. Christ is on the throne forever, as the King of heaven, Ps 110:1; He 1:8; Re 3:21; and his faithful disciples will partake of his kingly glory, Lu 22:30; Re 4:4; 5:10. He forbade men lightly to swear by heaven or its throne, as they were thus irreverent to God, Mt 5:34; 23:22. |
| Word | Easton Dictionary - Definition |
| THRONE | (Heb. kiss'e), a royal chair or seat of dignity (Deut. 17:18; 2 Sam. 7:13; Ps. 45:6); an elevated seat with a canopy and hangings, which cover it. It denotes the seat of the high priest in 1 Sam. 1:9; 4:13, and of a provincial governor in Neh. 3:7 and Ps. 122:5. The throne of Solomon is described at length in 1 Kings 10:18-20. |
| Word | American Tract Society - Definition |
| WATER | See CISTERN and WELLS. In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare Isa 29:8 Jer 15:18. |
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