Heb. 12:22 KJV (With Strong’s)

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22
But
alla (Greek #235)
properly, other things, i.e. (adverbially) contrariwise (in many relations)
KJV usage: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet.
Pronounce: al-lah'
Origin: neuter plural of 243
ye are come
proserchomai (Greek #4334)
to approach, i.e. (literally) come near, visit, or (figuratively) worship, assent to
KJV usage: (as soon as he) come (unto), come thereunto, consent, draw near, go (near, to, unto).
Pronounce: pros-er'-khom-ahee
Origin: from 4314 and 2064 (including its alternate)
unto mount
oros (Greek #3735)
a mountain (as lifting itself above the plain)
KJV usage: hill, mount(-ain).
Pronounce: or'-os
Origin: probably from an obsolete ὄρω (to rise or "rear"; perhaps akin to 142; compare 3733)
Sion
Sion (Greek #4622)
Sion (i.e. Tsijon), a hill of Jerusalem; figuratively, the Church (militant or triumphant)
KJV usage: Sion.
Pronounce: see-own'
Origin: of Hebrew origin (06726)
, and
kai (Greek #2532)
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
KJV usage: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.
Pronounce: kahee
Origin: apparently, a primary particle, having a copulative and sometimes also a cumulative force
unto the city
polis (Greek #4172)
a town (properly, with walls, of greater or less size)
KJV usage: city.
Pronounce: pol'-is
Origin: probably from the same as 4171, or perhaps from 4183
e of the
theos (Greek #2316)
a deity, especially (with 3588) the supreme Divinity; figuratively, a magistrate; by Hebraism, very
KJV usage: X exceeding, God, god(-ly, -ward).
Pronounce: theh'-os
Origin: of uncertain affinity
living
zao (Greek #2198)
to live (literally or figuratively)
KJV usage: life(-time), (a-)live(-ly), quick.
Pronounce: dzah'-o
Origin: a primary verb
God
theos (Greek #2316)
a deity, especially (with 3588) the supreme Divinity; figuratively, a magistrate; by Hebraism, very
KJV usage: X exceeding, God, god(-ly, -ward).
Pronounce: theh'-os
Origin: of uncertain affinity
, the
Hierousalem (Greek #2419)
Hierusalem (i.e. Jerushalem), the capitol of Palestine
KJV usage: Jerusalem. Compare 2414.
Pronounce: hee-er-oo-sal-ame'
Origin: of Hebrew origin (03389)
heavenly
epouranios (Greek #2032)
above the sky
KJV usage: celestial, (in) heaven(-ly), high.
Pronounce: ep-oo-ran'-ee-os
Origin: from 1909 and 3772
Jerusalem
Hierousalem (Greek #2419)
Hierusalem (i.e. Jerushalem), the capitol of Palestine
KJV usage: Jerusalem. Compare 2414.
Pronounce: hee-er-oo-sal-ame'
Origin: of Hebrew origin (03389)
, and
kai (Greek #2532)
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
KJV usage: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.
Pronounce: kahee
Origin: apparently, a primary particle, having a copulative and sometimes also a cumulative force
to an innumerable company
murias (Greek #3461)
a ten-thousand; by extension, a "myriad" or indefinite number
KJV usage: ten thousand.
Pronounce: moo-ree'-as
Origin: from 3463
of angels
aggelos (Greek #32)
a messenger; especially an "angel"; by implication, a pastor
KJV usage: angel, messenger.
Pronounce: ang'-el-os
Origin: from ἀγγέλλω (probably derived from 71; compare 34) (to bring tidings)
h,

Cross References

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Ministry on This Verse

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ye are come.
Psa. 2:6• 6And *I* have anointed my king upon Zion, the hill of my holiness. (Psa. 2:6)
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Psa. 48:2• 2Beautiful in elevation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. (Psa. 48:2)
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Psa. 132:13‑14• 13For Jehovah hath chosen Zion; he hath desired it for his dwelling:
14This is my rest for ever; here will I dwell, for I have desired it.
(Psa. 132:13‑14)
;
Isa. 12:6• 6Cry out and shout, thou inhabitress of Zion; for great is the Holy One of Israel in the midst of thee. (Isa. 12:6)
;
Isa. 14:32• 32And what shall be answered to the messengers of the nation? That Jehovah hath founded Zion, and the afflicted of his people find refuge in it. (Isa. 14:32)
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Isa. 28:16• 16Therefore thus saith the Lord Jehovah: Behold, I lay for foundation in Zion a stone, a tried stone, a precious corner-stone, a sure foundation: he that trusteth shall not make haste. (Isa. 28:16)
;
Isa. 51:11,16• 11So the ransomed of Jehovah shall return, and come to Zion with singing; and everlasting joy shall be upon their heads: they shall obtain gladness and joy; sorrow and sighing shall flee away.
16And I have put my words in thy mouth, and covered thee with the shadow of my hand, to plant the heavens, and to lay the foundations of the earth, and to say unto Zion, Thou art my people.
(Isa. 51:11,16)
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Isa. 59:20• 20And the Redeemer will come to Zion, and unto them that turn from transgression in Jacob, saith Jehovah. (Isa. 59:20)
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Isa. 60:14• 14And the children of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee The city of Jehovah, the Zion of the Holy One of Israel. (Isa. 60:14)
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Joel 2:32• 32And it shall be that whosoever shall call upon the name of Jehovah shall be saved: for in mount Zion and in Jerusalem shall be deliverance, as Jehovah hath said, and for the residue whom Jehovah shall call. (Joel 2:32)
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Rom. 11:26• 26and so all Israel shall be saved. According as it is written, The deliverer shall come out of Zion; he shall turn away ungodliness from Jacob. (Rom. 11:26)
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Gal. 4:26• 26but the Jerusalem above is free, which is our mother. (Gal. 4:26)
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Rev. 14:1• 1And I saw, and behold, the Lamb standing upon mount Zion, and with him a hundred and forty-four thousand, having his name and the name of his Father written upon their foreheads. (Rev. 14:1)
the city.
Heb. 13:14• 14for we have not here an abiding city, but we seek the coming one. (Heb. 13:14)
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Psa. 48:2• 2Beautiful in elevation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. (Psa. 48:2)
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Psa. 87:3• 3Glorious things are spoken of thee, O city of God. Selah. (Psa. 87:3)
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Matt. 5:35• 35nor by the earth, because it is the footstool of his feet; nor by Jerusalem, because it is the city of the great King. (Matt. 5:35)
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Phil. 3:20• 20for *our* commonwealth has its existence in the heavens, from which also we await the Lord Jesus Christ as Saviour, (Phil. 3:20)
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Phil. 3•  (Phil. 3)
:*marg:;
Rev. 3:12• 12He that overcomes, him will I make a pillar in the temple of my God, and he shall go no more at all out; and I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down out of heaven, from my God, and my new name. (Rev. 3:12)
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Rev. 21:2,10• 2And I saw the holy city, new Jerusalem, coming down out of the heaven from God, prepared as a bride adorned for her husband.
10And he carried me away in the Spirit, and set me on a great and high mountain, and shewed me the holy city, Jerusalem, coming down out of the heaven from God,
(Rev. 21:2,10)
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Rev. 22:19• 19And if any one take 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. (Rev. 22:19)
of the.
Heb. 3:12• 12See, brethren, lest there be in any one of you a wicked heart of unbelief, in turning away from the living God. (Heb. 3:12)
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Heb. 9:14• 14how much rather shall the blood of the Christ, who by the eternal Spirit offered himself spotless to God, purify your conscience from dead works to worship the living God? (Heb. 9:14)
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Heb. 10:31• 31It is a fearful thing falling into the hands of the living God. (Heb. 10:31)
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Deut. 5:26• 26For who is there of all flesh, that has heard the voice of the living God speaking from the midst of the fire, as we, and has lived? (Deut. 5:26)
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Josh. 3:10• 10And Joshua said, Hereby shall ye know that the living *God is in your midst, and that he will without fail dispossess from before you the Canaanites, and the Hittites, and the Hivites, and the Perizzites, and the Girgashites, and the Amorites, and the Jebusites. (Josh. 3:10)
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2 Kings 19:4• 4It may be Jehovah thy God will hear all the words of Rab-shakeh, whom the king of Assyria his master has sent to reproach the living God; and will rebuke the words which Jehovah thy God has heard. Therefore lift up a prayer for the remnant that is left. (2 Kings 19:4)
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Psa. 42:2• 2My soul thirsteth for God, for the living *God: when shall I come and appear before God? (Psa. 42:2)
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Psa. 84:2• 2My soul longeth, yea, even fainteth for the courts of Jehovah; my heart and my flesh cry out for the living *God. (Psa. 84:2)
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Jer. 10:10• 10But Jehovah Elohim is truth; he is the living God, and the King of eternity. At his wrath the earth trembleth, and the nations cannot abide his indignation. (Jer. 10:10)
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Dan. 6:26• 26I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel; for he is the living God, and steadfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end. (Dan. 6:26)
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Hos. 1:10• 10Yet the number of the children of Israel shall be as the sand of the sea which cannot be measured or numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, it shall be said unto them, Sons of the living *God. (Hos. 1:10)
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Matt. 16:16• 16And Simon Peter answering said, *Thou* art the Christ, the Son of the living God. (Matt. 16:16)
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Rom. 9:26• 26And it shall be, in the place where it was said to them, *Ye* are not my people, there shall they be called Sons of the living God. (Rom. 9:26)
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1 Thess. 1:9• 9for they themselves relate concerning us what entering in we had to you, and how ye turned to God from idols to serve a living and true God, (1 Thess. 1:9)
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Rev. 7:2• 2And I saw another angel ascending from the sunrising, having the seal of the living God; and he cried with a loud voice to the four angels to whom it had been given to hurt the earth and the sea, (Rev. 7:2)
an innumerable.
 No mountain in the O.T., stood in such formal contrast with Sinai as Zion. The one was, as just noticed, the never to be forgotten scene of national responsibility to the law; the other the intervention of Jehovah in grace for His king when all was ruin, people and priests alike wicked, the ark taken by the Philistines, Ichabod confessed, Israel's king and his sons slain, and the Jebusite not only in the center and stronghold of Jerusalem but defiant and insulting. Then it was that Jehovah, as He chose David, so also chose the mount Zion which He loved. (Hebrews 12:22-24 by W. Kelly)
 our epistle simply introduces mount Zion compared with Sinai and its legal associations, as the signal expression of divine grace interposing to establish the kingdom after a scene of grievous sin and long humiliation. (Hebrews 12:22-24 by W. Kelly)
 If Zion was morally the highest to be descried here below, we now leave earth behind and above behold the city for which Abraham looked, as God prepared it for such as were pilgrims and strangers on earth, a city which hath the foundations, whose maker and builder is God. (Hebrews 12:22-24 by W. Kelly)
 all God's hosts that excel in strength, that do His commandments, hearkening unto the voice of His word. Here they are presented in their fullness of various order. (Hebrews 12:22-24 by W. Kelly)

J. N. Darby Translation

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22
but ye have come to mount Ziona; and to the city of the living God, heavenly Jerusalem; and to myriads of angels,

JND Translation Notes

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a
The words "and" give the division of the subjects very distinctly here.

W. Kelly Translation

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22
aBut ye have approached to mount Zion; and to a living God’s city, heavenly Jerusalem; and to myriads of angels, a universal assemblage;

WK Translation Notes

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a
and... and: the Revisers have failed to give the true connection, καί really indicating each new object, and consequently misrepresented the sense of this weighty passage. The myriads of angels are the general assembly, and "church of firstborn ones" are a new and wholly distinct group, here confounded with παρηγύρει, which really goes with άγγέλων. (Bible Treasury 14:48)
and... and: It is to be regretted that the Americans [correctors of the RV] seem as far as the Revisers from correcting the vicious arrangement in 22, 23, where they all failed to see that καὶ defines each new clause after the first in the sentence from 22-24.... "To the general assembly and the church" etc. is a muddle, the first term of which should end the previous object enumerated; the second begins a new one with the conjunction prefixed. (Bible Treasury 15:32)
and [7 times]: No mountain named in the Bible suited the aim here so admirably as Zion, the Zion of scripture, not the whimsical substitute of theology, "the catholic church" as even Cromwell's Vice-Chancellor of Oxford University, the able and excellent J. Owen makes it to be, militant and triumphant, and to this end omits the copulative (Works, xxiv. 329, Goold's Ed.). But here we may add that almost all editors of the Greek Test. as well as the commentators almost universally fall into error sometimes repeatedly, by not heeding the plain and sure fact that the conjunction (καὶ - and) connects with Zion each new and distinct link in the chain of glory. In the next page after, as in the text of the page before, it is given correctly; but such laxity makes sound exegesis impossible. The most prevalent instance is in joining "general assembly" (as in the Auth. Ver.) with "the church of the firstborn;" of which Dr. Owen of course is also guilty, to the destruction of all right intelligence of the context. The least skilful of handlers could not have the hardihood to construe "God the judge of all," "Jesus the mediator of the new covenant," and "the blood of sprinkling" etc., as the further description of the catholic church; but they do strive hard to merge "the spirits of just men made perfect" in the same object.
Even J.A. Bengel (Gnomon ii. 467, Ed. 1836) lumped "myriads of angels and firstborns" in one category, so as to make out his double sevenfold; whereas the latter consists really of eight, not of seven. Yet in the next p. 468 he properly asks, who would join together as synonyms the church of the firstborn with the general assembly of angels? Nevertheless, who knows not that able men of research like Dean Alford, and Bp. Chr. Wordsworth, and Bp. Westcott, persist in the same false punctuation, and in joining more or less two categories so different as the angels and the church; as the erudite Bp. J. Pearson laid down in his famous exposition of the Creed since 1658? The perplexities of the learned are great and varied, as F. Delitzsch here speaks of three closely connected questions, and among the hardest in our Epistle. But, whatever the connection, the difficulty is largely due to overlooking the help rendered by the conjunction as the introduction of each added object after the first, or Zion. The neglect of this threw even so emminent a preacher and teacher as J. Howe into confusion like almost every other, as we may see in his use of this scripture everywhere, particularly in his sermon, or part of it, dedicated to Lady Russell. Lesser lights we need not notice. (Bible Treasury N5:107-108)
and [7 times]: The conjunction simply and effectively introduces and connects each of the objects in a remarkable order after the first, as we shall see. This was overlooked in the A.V. following other translators, to the ruin of the meaning between the latter clause of verse 22 and beginning of verse 23. (Exp. of Heb., p.248)
a universal assemblage: The phrase "general assembly" (πανηγύρει) is clearly, in my judgment, epexegetic of the preceding words, "the innumerable company of angels," just as, in the clause before, "the heavenly Jerusalem" is a further explanation of "the city of the living God." The conjunction καί introduces each new clause, which arrangement is destroyed in this particular instance, but observed in all the other parts of the sentence in the English Bible. The same confusion appears in Beza, Diodati, the Dutch, Martin, Ostervald, the Lausanne, etc. Bengel rightly objects to this construction. "Nam et polysyndeton retinendum est; et aliorum sine dubio est panegyris: aliorum, ecclesia, quis enim conjungeret synonyma, panegyris et ecclesia? Ecclesia, primogenitorum est; panegyris igitur, angelorum." But then he falls into the mistake of making, not only the angels, but the church of the first born ones refer to the myriads, which is equally, as it seems to me, contrary to the linking of each separate term by the conjunction, not to speak of other objections. The Syriac and Vulgate, with those what follow them, Luther and the Elberfeld, avoid either error, and give the true sense with more or less clearness. (Bible Witness & Review 1:316)