Hebrews 12:22

Hebrews 12:22 in Multiple Translations

Berean Standard Bible BSB

Instead, you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to myriads of angels

King James Version KJV

But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,

American Standard Version ASV

but ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels,

Bible in Basic English BBE

But you have come to the mountain of Zion, to the place of the living God, to the Jerusalem which is in heaven, and to an army of angels which may not be numbered,

Free Bible Version FBV

But you have arrived at Mount Zion, the city of the living God, heavenly Jerusalem, with its thousands and thousands of angels.

Geneva Bible 1599 GNV

But ye are come vnto the mount Sion, and to the citie of the liuing God, the celestiall Hierusalem, and to ye company of innumerable Angels,

Young's Literal Translation YLT

But, ye came to Mount Zion, and to a city of the living God, to the heavenly Jerusalem, and to myriads of messengers,

World English Bible WEB

But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable multitudes of angels,

Noah Webster Bible WBS

But ye are come to mount Sion, and to the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,

Douay-Rheims 1899 DRV

But you are come to mount Sion, and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of angels,

Translation for Translators T4T

Instead, it is as though you have come to the presence of God in heaven [MET]. That is like what your ancestors did when they came to worship God on Zion Hill, in Jerusalem, in the city of God who is all-powerful. You have come (OR, you are coming) to where there are countless angels, who are rejoicing as they have gathered together.

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Berean Amplified Bible — Hebrews 12:22

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Hebrews 12:22 Interlinear (Deep Study)

BIB

GRK αλλα προσεληλυθατε σιων ορει και πολει θεου ζωντος ιερουσαλημ επουρανιω και μυριασιν αγγελων

αλλα alla G235 but Conj

προσεληλυθατε proserchomai G4334 to come near/agree Verb-2RAI-2P

σιων Siōn G4622 Zion Noun-PRI

ορει oros G3735 mountain Noun-DSN

και kai G2532 and Conj

πολει polis G4172 city Noun-DSF

θεου theos G2316 God Noun-GSM

ζωντος zaō G2198 to live Verb-PAP-GSM

ιερουσαλημ Hierousalēm G2419 Jerusalem Noun-PRI

επουρανιω epouranios G2032 heavenly Adj-DSF

και kai G2532 and Conj

μυριασιν murias G3461 myriad Noun-DPF

αγγελων angelos G32 angel Noun-GPM

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Greek Word Reference — Hebrews 12:22

αλλα alla G235 "but" Conj

But is a strong opposing word, used in Matthew 5:15 and John 7:16. It shows contrast or surprise, like in the phrase 'but God' in Romans 3:31.

Definition: ἀλλά (ἀλλ᾽ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146), adversative particle, stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Rom.3:31); __1. opposing a previous negation, but: οὐ (μὴ) . . . ἀ., Mat.5:15, 17 Mrk.5:39, Jhn.7:16, al.; rhetorically subordinating but not entirely negativing what precedes, οὐ . . . ἀ., not so much . . . as, Mrk.9:37, Mat.10:20, Jhn.12:44, al.; with ellipse of the negation, Mat.11:7-9, Act.19:2, 1Co.3:6 6:11 7:7, 2Co.7:1, Gal.2:3, al.; in opposition to a foregoing pos. sentence, ἀ. οὐ, Mat.24:6, 1Co.10:23; οὐ μόνον . . . ἀ. καί, Jhn.5:18, Rom.1:32, al.; elliptically, after a negation, ἀ. ἵνα, Mrk.14:49, Jhn.1:8 9:3, al.; = εἰ μή (Bl., §77, 13; M, Pr., 241; but cf. WM, §iii, 10), Mat.20:23, Mrk.4:22. __2. Without previous negation, to express opposition, interruption, transition, etc., but: Jhn.16:20 12:27, Gal.2:14; before commands or requests, Act.10:20 26:16, Mat.9:18, Mrk.9:22, al.; to introduce an accessory idea, 2Co.7:11; in the apodosis after a condition or concession with εἰ, ἐάν, εἴπερ, yet, still, at least, Mrk.14:29, 1Co.9:2, 2Co.4:16, Col.2:5, al.; after μέν, Act.4:17, Rom.14:20, 1Co.14:17; giving emphasis to the following clause, ἀλλ᾽ ἔρχεται ὥρα, yea, etc., Jhn.16:2; so with neg., ἀλλ᾽ οὐδέ, nay, nor yet, Luk.23:15. __3. Joined with other particles (a practice which increases in late writers; Simcox, LNT, 166), ἀ. γε, yet at least, Luk.24:21, 1Co.9:2; ἄ ἤ., save only, except, Luk.12:51, 2Co.1:13; ἀ. μὲν οὖν, Php.3:8 (on this usage, see MM, VGT, see word). (AS)

Usage: Occurs in 603 NT verses. KJV: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet See also: 1 Corinthians 1:17; 1 Thessalonians 5:9; 1 Peter 1:15.

προσεληλυθατε proserchomai G4334 "to come near/agree" Verb-2RAI-2P

To approach or come near, like when people visited Jesus in Matthew 4:11 and Luke 9:42, or when we draw near to God in Hebrews 12:18 and 22

Definition: προσ-έρχομαι [in LXX for קָרַב, נָגַשׁ, etc. ;] to approach, draw near: absol., Mat.4:11, Luk.9:42, al.; with infin., Mat.24:1, al.; with dative loc., Heb.12:18, 22; dative of person(s), Mat.5:1, and freq., Jhn.12:21, al.; ptcp., προσελθών, with indic., Mat.8:2, and freq., Mrk.1:31, Luk.7:14, al.; π. αὐτῷ, with indic., Mat.4:3, Mrk.6:35, Metaphorical, __(a) of approaching God: absol. (Lev.21:17, Deu.21:5, al.), Heb.10:1, 22; τ. θεῷ, Heb.7:25 11:6; τ. θρόνῳ τ. χάριτος, Heb.4:16; πρὸς Χριστόν, 1Pe.2:4; __(b) in sense not found elsewhere (Field, Notes, 211), to consent to: ὑγιαίνουσι λόγοις, 1Ti.6:3 (AS)

Usage: Occurs in 90 NT verses. KJV: (as soon as he) come (unto), come thereunto, consent, draw near, go (near, to, unto) See also: 1 Peter 2:4; Matthew 9:14; Hebrews 4:16.

σιων Siōn G4622 "Zion" Noun-PRI

Zion refers to a hill in Jerusalem and symbolizes the Church. In the New Testament, it represents the Church and heaven, as seen in Hebrews 12:22 and Revelation 14:1.

Definition: Σιών indecl., in NT anarth., but in LXX when used of the city of Jerusalem, ἡ Σ. (Heb. צִיּוֹן), Zion; __1. the mountain: in typical sense, of the Church, Heb.12:22; of heaven, Rev.14:1. __2. The city, i.e. Jerusalem; in poetical sense; __(a) of the inhabitants: θυγάτηρ Σ, Mat.21:5, Jhn.12:15" (LXX) ; __(b) in wider sense, of Israel: Rom.11:26; __(with) figuratively: τίθήμι ἐν Σ λίθον, Rom.9:33, 1Pe.2:6" (LXX) .† (AS)

Usage: Occurs in 7 NT verses. KJV: Sion See also: 1 Peter 2:6; Matthew 21:5; Hebrews 12:22.

ορει oros G3735 "mountain" Noun-DSN

This word means a mountain, a high elevation of land, as mentioned in Matthew 4:8 and Mark 9:2. It is often used in the New Testament to describe a specific location or setting. The word is also used to symbolize a place of spiritual significance.

Definition: ὄρος, -ους, τό [in LXX chiefly, and very freq., for הַר ;] a mountain: Mat.4:8 17:1, Mrk.9:2, Jhn.4:20, 2Pe.1:18, al.; opposite to βουνός, Luk.3:5 (LXX); ὄ. τ. ἐλαιῶν, Mat.21:1 24:3, al. (see: ἐ.); ὄ. Σιών (Σ., prob. in gem appos.), Heb.12:22, Rev.14:1; ὄ. Σινά, Act.7:30, 38 Gal.4:24-25; τὸ ὄ., of the hill district as distinct from the lowlands, esp. the hills above the Sea of Galilee, Mat.5:1 8:1, Mrk.3:13 6:46, al.; τὰ ὄ., Mat.18:12, Mrk.5:5, Heb.11:38, Rev.6:14, al.; proverbially (cf. Rabbinic, הדים עקר), of overcoming difficulties, accomplishing marvels, ὄρη μεθιστάνειν, 1Co.13:2, cf. Mat.17:20 21:21, Mrk.11:23 (AS)

Usage: Occurs in 65 NT verses. KJV: hill, mount(-ain) See also: 1 Corinthians 13:2; Mark 5:11; Hebrews 8:5.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

πολει polis G4172 "city" Noun-DSF

In the Bible, a city refers to a town with walls, like Jerusalem in Matthew 2:23. It can also mean the people who live there, as in Matthew 10:5. Jesus often visited cities during his ministry.

Definition: πόλις, -εως, ὁ, [in LXX chiefly and very frequently for עִיר ;] a city: Mat.2:23, Mrk.1:45, Luk.4:29, Jhn.4:8, al. mult.; opposite to κῶμαι (κ. καὶ ἀγροί), Mat.9:35 10:11, Mrk.6:56, Luk.8:1 13:22; with nom. propr. in appos. (cl.), Act.11:5 16:14; with id. in genitive appos. (BL, §35, 5), Act.8:5, 2Pe.2:6; genitive, of the region, Luk.1:26 4:31, Jhn.4:5; of the inhabitants, Mat.10:5, 23 Luk.23:51, Act.19:35, 2Co.11:32; with genitive of person(s), of one's residence or native place, Mat.22:7, Luk.2:4, 11 4:29 10:11, Jhn.1:45, Act.16:20, Rev.16:9; of Jerusalem: ἡ ἁγία π., Mat.4:5 27:53, Rev.11:2; ἡ ἠγαπημένη, Rev.20:19; π. τοῦ μεγάλου, Mt 5 ̈35 (cf. Ps 47 (48):2); of the heavenly city in the Apocalyptic visions, Rev.3:12 21:2, 10 14ff. 22:14, 19. By meton., of the inhabitants of a city: Mat.8:34 12:25 21:10, Mrk.1:33, Act.14:21 21:30. (AS)

Usage: Occurs in 154 NT verses. KJV: city See also: 2 Corinthians 11:26; Luke 9:10; Hebrews 11:10.

θεου theos G2316 "God" Noun-GSM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

ζωντος zaō G2198 "to live" Verb-PAP-GSM

To live means to have life, either physically or spiritually, as seen in Acts 20:12 and Romans 7:1-3. It can also refer to being alive with Christ, like in Philippians 1:21.

Definition: ζάω, -ῶ, [in LXX chiefly for חיה (most frequently ptcp., ζῶν, inf., ζῆν, for חַי ;] __1. prop., to live, be alive (see Syn., see word βίος; in cl. usually of animal life, but sometimes of plants, as Arist., Eth. N, i, 7, 12): Act.20:12, Rom.7:1-3, 1Co.7:39, Rev.19:20, al.; ἐν αὐτῷ ζῶμεν, Act.17:28; ἐμοὶ τὸ ζῆν Χριστός, Php.1:21; διὰ παντὸς τοῦ ζῆν (M, Pr., 215, 249), Heb.2:15; ὃ δὲ νῦν ζῶ ἐν σαρκί, Gal.2:20; ζῇ ἐν ἐμοὶ Χριστός, Gal.2:20; (ὁ) ζῶν, of God (אֵל חַי and cognate phrases, Jos.3:10, Hos.2:1 (1:10), Isa.37:4, al.; see DCG, ii, 39a), Mat.16:16, Jhn.6:57, Rom.9:26, 1Th.1:9, Heb.3:12, Rev.7:2, al.; in juristic phrase, ζῶ ἐγώ (חַי־אָנִי, Num.14:21, al.), as I live, Rom.14:11; ζῆν ἐπ᾽ ἄρτῳ, Mat.4:4, al.; ἐκ, 1Co.9:14; of coming to life, Mrk.16:[11], Rom.6:10 14:9, 2Co.13:4; opposite to νεκρός, Rev.1:18 2:8; metaphorically, Luk.15:32; ζῆν ἐκ νεκρῶν, Rom.6:13; of the spiritual life of Christians, Luk.10:28, Jhn.5:25, Rom.1:17 8:13; εἰς τ. αἰῶνα, Jhn.6:51, 58; σὺν Χριστῷ, 1Th.5:10; ὄνομα ἔχεις ὅτι ζῇς, Rev.3:1. __2. As sometimes in cl., = βιόω, to live, pass one's life: Luk.2:36, Act.26:5, Rom.7:9, Col.2:20; ἐν πίστει, Gal.2:20; ἐν τ. ἁμαρτίᾳ, Rom.6:2; εὐσεβῶς, 2Ti.3:12; ἀσώτως, Luk.15:13; with dative (cl.), ἑαυτῳ (Field, Notes, 164), Rom.14:7, 2Co.5:15; τ. δικαιοσύνῃ, Luk.20:38, Rom.6:10, 11 Gal.2:19; τ. Χριστῷ, 2Co.5:15; τ. θεῷ, 1Pe.2:24; πνεύματι, Gal.5:25; κατὰ σάρκα, Rom.8:12, 13; __3. Of inanimate things, metaphorically: ὕδωρ ζῶν (i.e. springing water, as opposite to still water), in a spiritual sense, Jhn.4:10, 11 7:38 (DCG, ii, 39f.): ἐλπὶς ζῶσα, 1Pe.1:3; ὁδὸς ζῶσα, Heb.10:20 (cf. ἀνα-, συν-ζάω; Cremer, 270, 721). (AS)

Usage: Occurs in 126 NT verses. KJV: life(-time), (a-)live(-ly), quick See also: 1 Corinthians 7:39; John 4:11; 1 Peter 1:3.

ιερουσαλημ Hierousalēm G2419 "Jerusalem" Noun-PRI

Jerusalem is the capital of Palestine, an important city in the Bible. It's mentioned in Matthew 2:3 and many other places, often as a center of worship and faith.

Definition: Ἱερουσαλήμ, see: Ἱεροσόλυμα - (WH, Ἰερ-, see Intr., § 408), -ων, τά (on πᾶσα Ἱ., Mat.2:3, see WM, 794; M, Pr., 48, 244; Thayer, see word), and Ἱερουσαλήμ (WH, Ἰερ-), ἡ., indecl., as always in LXX exc. some parts of Apocr.. (Heb. יְרוּשָׁלִַם), the former always in FlJ, Mk, Jo EV. and Mt (except. Mat.27:37), and most frequently in Lk, the latter always in He, Re, and by St. Paul (except. Gal.1:17-18 2:1), Jerusalem: Mat.2:1, Mrk.3:8, Jhn.1:19, al.; its inhabitants, Mat.2:3 3:5 23:37, Luk.13:34, Symbolically, ἡ- ἄνω Ἱ., Gal.4:26, contrasted with ἡ νῦν Ἱ., Gal.4:25; Ἱ. ἐπουράνιος, Heb.12:22; ἡ καινὴ Ἱ., Rev.3:12 21:2, 10 (AS)

Usage: Occurs in 80 NT verses. KJV: Jerusalem See also: 1 Corinthians 16:3; Acts 25:20; Hebrews 12:22.

επουρανιω epouranios G2032 "heavenly" Adj-DSF

Heavenly refers to things that are in or from heaven, like heavenly bodies or God's kingdom. It is used in Philippians 2:10 and 1 Corinthians 15:40.

Definition: ἐπουράνιος, -ον (οὐρανός), [in LXX: Psa.68:14 (שַׁדַּי), DA TH Dan.4:23 A (שָׁמַיִם) 2Ma.3:39, 3Ma.6:28 3Mac 7:6, 4Ma.4:11 AR, 4Ma.11:3 א* ;] in or of heaven, heavenly (in Hom., of the Gods): οἱ ἐ., opposite to ἐπίγειοι and καταχθόνιοι, Php.2:10; to χοϊκός, 1Co.15:48-49; σώματα (see Lft., Col., 376), 1Co.15:40; βασιλεία, 2Ti.4:18; παπρίς, Heb.11:16; Ἱερουσαλήμ, Heb.12:22; κλῆσις (cf. Lft. on Php.3:14), Heb.3:1; τὰ ἐ., Heb.8:5 9:23; opposite to ἐπίγειος, Jhn.3:12; id., of the heavenly regions, Eph.1:3, 20 2:6 3:10 6:12; ἡ δωρεὰ ἡ ἐ., Heb.6:4 (Cremer, 468).† (AS)

Usage: Occurs in 18 NT verses. KJV: celestial, (in) heaven(-ly), high See also: 1 Corinthians 15:40; Hebrews 3:1; Hebrews 6:4.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

μυριασιν murias G3461 "myriad" Noun-DPF

A myriad refers to a huge number, like ten thousand, often used to describe large crowds, as seen in Acts 19:19 and Revelation 5:11. It represents an enormous amount. This term is used to convey vastness.

Definition: μυριάς, -άδος, ἡ (μυρίος), [in LXX chiefly for רְבָבָה ;] ten thousand, a myriad: pl., Act.19:19, Rev.5:11 9:16; hyperb., of vast numbers, Luk.12:1, Act.21:20, Heb.12:12, Ju 14.† (AS)

Usage: Occurs in 7 NT verses. KJV: ten thousand See also: Acts 19:19; Jude 1:14; Hebrews 12:22.

αγγελων angelos G32 "angel" Noun-GPM

An angel is a messenger, especially a heavenly being who serves as a messenger of God, as seen in Matthew 11:10 and Luke 1:11.

Definition: ἄγγελος, -ου, ὁ, [in LXX chiefly for מַלְאָךְ ;] __1. a messenger, one sent: Mat.11:10, Jas.22:25. __2. As in LXX, in the special sense of angel, a spiritual, heavenly being, attendant upon God and employed as his messenger to men, to make known his purposes, as Luk.1:11, or to execute them, as Mat.4:6. The ἄ. in Rev.1:20-2:1, al., is variously understood as __(1) a messenger or delegate, __(2) a bishop or ruler, __(3) a guardian angel, __(4) the prevailing spirit of each church, i.e. the Church itself. (Cf. Swete, Ap)., in l.; DB, iv, 991; Thayer, see word; Cremer, 18; MM, VGT, see word) (AS)

Usage: Occurs in 175 NT verses. KJV: angel, messenger See also: 1 Corinthians 4:9; Mark 13:32; 1 Peter 1:12.

Study Notes — Hebrews 12:22

Show Verse Quote Highlights

Context
Cross References
Hebrews 12:22 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Hebrews 12:22
Jamieson-Fausset-Brown on Hebrews 12:22
Matthew Poole's Commentary on Hebrews 12:22
Trapp's Commentary on Hebrews 12:22
Ellicott's Commentary on Hebrews 12:22
Adam Clarke's Commentary on Hebrews 12:22
Cambridge Bible on Hebrews 12:22
Barnes' Notes on Hebrews 12:22
Whedon's Commentary on Hebrews 12:22
Sermons on Hebrews 12:22

Context — An Unshakable Kingdom

20For they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned.” 21The sight was so terrifying that even Moses said, “I am trembling with fear.”

22Instead, you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to myriads of angels

23in joyful assembly, to the congregation of the firstborn, enrolled in heaven. You have come to God the Judge of all, to the spirits of the righteous made perfect, 24to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.

Cross References

	Reference	Text (BSB)
1	Galatians 4:26	But the Jerusalem above is free, and she is our mother.
2	Philippians 3:20	But our citizenship is in heaven, and we eagerly await a Savior from there, the Lord Jesus Christ,
3	Revelation 14:1	Then I looked and saw the Lamb standing on Mount Zion, and with Him 144,000 who had His name and His Father’s name written on their foreheads.
4	Psalms 48:2	Beautiful in loftiness, the joy of all the earth, like the peaks of Zaphon is Mount Zion, the city of the great King.
5	Revelation 21:2	I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.
6	Isaiah 51:11	So the redeemed of the LORD will return and enter Zion with singing, crowned with everlasting joy. Gladness and joy will overtake them, and sorrow and sighing will flee.
7	Hebrews 11:10	For he was looking forward to the city with foundations, whose architect and builder is God.
8	Revelation 22:19	And if anyone takes away from the words of this book of prophecy, God will take away his share in the tree of life and the holy city, which are described in this book.
9	Revelation 3:12	The one who overcomes I will make a pillar in the temple of My God, and he will never again leave it. Upon him I will write the name of My God, and the name of the city of My God (the new Jerusalem that comes down out of heaven from My God), and My new name.
10	Joel 2:32	And everyone who calls on the name of the LORD will be saved; for on Mount Zion and in Jerusalem there will be deliverance, as the LORD has promised, among the remnant called by the LORD.

Hebrews 12:22 Summary

In Hebrews 12:22, we learn that as believers, we have come to a special place called Mount Zion, which is the city of the living God, the heavenly Jerusalem. This is a place where God dwells, and where we can worship and praise Him, along with myriads of angels, as seen in Psalm 148:2. This verse reminds us that we are part of a much larger spiritual reality, and that we have access to the heavenly realm, where we can experience God's presence and joy, as described in Psalm 16:11. By remembering our heavenly citizenship, we can live with hope and purpose, knowing that we are not just earthly beings, but also heavenly ones, as seen in Philippians 3:20.

Frequently Asked Questions

What is the significance of Mount Zion in Hebrews 12:22?

Mount Zion represents the heavenly realm, where God dwells, as seen in Hebrews 12:22, and is a place of divine presence and worship, as described in Psalms 2:6 and Isaiah 8:18.

What is the city of the living God, the heavenly Jerusalem, mentioned in this verse?

The city of the living God is a heavenly city, where believers will dwell with God forever, as described in Revelation 21:2 and Hebrews 11:10, and is a place of perfect joy and worship.

What is the role of the myriads of angels in this verse?

The myriads of angels are part of the heavenly assembly, where believers join in worship and praise, as seen in Hebrews 12:22 and Psalm 103:20-21, and they play a significant role in the heavenly realm, as described in Daniel 7:10 and Luke 2:13.

How does this verse relate to our lives as believers?

This verse reminds us that as believers, we are part of a much larger spiritual reality, and we have access to the heavenly realm, where we can worship and praise God, as described in Ephesians 2:6 and Colossians 3:1-2.

Reflection Questions

What does it mean to you to have come to Mount Zion, the city of the living God, and how does this impact your daily life?
How do you think the presence of myriads of angels in the heavenly assembly should affect our worship and praise?
What are some ways you can cultivate a sense of awe and reverence for the heavenly realm, as described in this verse?
How does the knowledge of being part of a heavenly assembly, with angels and other believers, encourage and motivate you in your faith?
What are some practical ways you can apply the truth of this verse to your life, and live in light of your heavenly citizenship?

Gill's Exposition on Hebrews 12:22

But ye are come unto Mount Sion,.... The Alexandrian copy reads, as in Hebrews 12:18 "for ye are not come"; which may seem to favour that interpretation of this passage, which refers it to the

Jamieson-Fausset-Brown on Hebrews 12:22

But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, Are come , [ proseleeluthate (G4334)] - 'have come near unto' (cf. Deuteronomy 4:11).

Matthew Poole's Commentary on Hebrews 12:22

The Spirit now adds the privilege of Christians in the better state to which they have access by the gospel dispensation, ; Ye have left those hinderances and disadvantages instanced in before, but are come to these helps for yonr furtherance in holiness; ye have an access to all those most excellent, though invisible, things, by faith, and by it attain them, and are incorporated into them, as they follow. But ye are come unto mount Sion: this is not literally to be understood for the mount on which the city of David was built, for that was as visible and touchable as Mount Sinai, to which it is opposed; but that mount which is higher than the highest, as high as heaven itself, 9:24 ; where is the most orderly government of God for holiness, ; whence all good gifts and gospel blessings are conveyed to the church, of which these believers were members, 28:16 59:20 . And unto the city of the living God; of which the living God is the Builder and Maker, and wherein he dwelleth, where nothing but life is, and whence Christ’ s voice giveth life to dead souls, enabling them to live a life of holiness to God, as ,5 48:1,8 87:3 . To distinguish this from any earthly city or corporation, it is said to be the heavenly Jerusalem, its original, nature, and end being all heavenly; a fruitful place, whence believers are made partakers of the most spiritual influences for holiness; where there is nothing carnal, terrible, deadly, barren, but all causal and productive of holiness issueth thence, ,65:17-19 66:10 21:2,10. And to an innumerable company of angels; in which city are many excellent inhabitants with whom believers are incorporated, and to whom they have relation, as myriads of angels, who are ministering spirits under the gospel, as under the law, full of holiness, power, agility, and endowments, fit for their work and end; who, though for number are thousands and millions of them, 103:20 104:4 , yet are all fulfilling their Lord’ s pleasure in every place, as ordered by him. Their ministration of the law was terrible in flaming fire, but of the gospel, most sweet and gracious, ,14. At Sinai they ministered externally and sensibly, affecting senses; but from Sion they minister spiritually, to hearts, , resisting evil spirits ministering wickedly. Their ministry little effectual under the law; but under the gospel, saving, . Their former ministration temporary and ceasing, but this everlasting, till they bring all their trust into Abraham’ s bosom, . They are promoting holiness by God’ s sending things to us by them, and by their observing the goings and doings of Christians, whether holy or not, , and giving an account of the success of their ministry towards them, as to this end, . And the neglect of this means to help our pursuing holiness, will God require, .

Trapp's Commentary on Hebrews 12:22

22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, Ver. 22. But ye are come to Mount] And the blessings that come out of Sion (grace and peace that come by Jesus Christ) are better than all other blessings of heaven and earth, Psalms 134:3. The heavenly Jerusalem] As Jerusalem was distinguished into two cities, the superior and the inferior; so is the Church into triumphant and militant; yet both make up but one city of the living God. To an innumerable company] Gr. To myriads, or many ten thousands of angels. Some have said that they are 99 to one, in comparison of the saints; grounding their conceit upon the parable of the lost sheep, Luke 15:4-7.

Ellicott's Commentary on Hebrews 12:22

(18-29) The exhortation to faithfulness is most impressively enforced by means of a comparison between the earlier revelation and that which is given in Christ. The mount that might be touched.—It appears certain that the word “mount” has no place in the true Greek text. Had this word been in the sentence as originally written, its absence from all our more ancient authorities would be inexplicable; whilst, on the other hand, the contrast with Hebrews 12:22, and the recollection of Deu 4:11, from which the last words in this verse are taken, would very naturally lead a transcriber to supply this word, which he might suppose to have accidentally dropped out of the text. If, however, the writer did not make use of the word here, though the contrast of Heb 12:22 was already before his mind, it seems certain that the word was not in his thought; and hence we have no right to introduce it in the explanation of the verse. The true translation, in all probability, is as follows: For ye are not come unto a material (literally, a palpable) and kindled fire, and unto gloom and darkness and tempest. The object of the writer is to set forth the terrors which accompanied the giving of the Law,—that which the awe-stricken people saw and heard. Not the mount, but the terrible fire was that which met their gaze. Thus again and again in Deuteronomy we find reference to the voice and the fire alone (Deuteronomy 4:33; Deuteronomy 4:36; Deuteronomy 5:4; Deuteronomy 5:25-26; Deuteronomy 18:16). Shortly before “the day of the assembly” in Horeb Israel had been led by “a pillar of fire” (Exodus 13:21); in Hebrews 12:29 of this chapter the figure of “a consuming fire” is applied to God Himself. To avoid such associations as these, and vividly to represent what then was shown to the Israelites, he speaks of “a material and kindled fire.” The metaphor in “palpable” as applied to fire is hardly more remarkable than that involved in “a darkness which may be felt” (Exodus 10:21, where the word used in the LXX. is almost the same as that which we have here).

Adam Clarke's Commentary on Hebrews 12:22

Verse 22. But ye are come unto mount Sion] In order to enter fully into the apostle's meaning, we must observe, 1. That the Church, which is called here the city of the living God, the heavenly Jerusalem, and mount Sion, is represented under the notion of a CITY. 2. That the great assembly of believers in Christ is here opposed to the congregation of the Israelites assembled at Mount Sinai. 3. That the innumerable company of angels is here opposed to, those angels by whom the law was ushered in, Acts 7:53; Galatians 3:19. 4. That the Gospel first-born, whose names are written in heaven, are here opposed to the enrolled first-born among the Israelites, Exodus 24:5; Exodus 19:22. 5. That the mediator of the new covenant, the Lord Jesus, is here opposed to Moses, the mediator of the old. 6. And that the blood of sprinkling, of Christ, our High Priest, refers to the act of Moses, Exodus 24:8: "And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words." 1. The description in these verses does not refer to a heavenly state; for the terrible nature of the Mosaic dispensation is never opposed to heaven or life eternal, but to the economy of the New Testament. 2. In heaven there is no need of a mediator, or sprinkling of blood; but these are mentioned in the state which the apostle describes. The heavenly Jerusalem] This phrase means the Church of the New Testament, as Schoettgen has amply proved in his dissertation on this subject. To an innumerable company of angels] μυριασιναγγελων. To myriads, tens of thousands, of angels. These are represented as the attendants upon God, when he manifests himself in any external manner to mankind. When he gave the law at Mount Sinai, it is intimated that myriads of these holy beings attended him. "The chariots of the Lord are twenty thousand, even thousands of angels; the Lord is among them as in Sinai, in the holy place;" Psalms 68:17. And when he shall come to judge the world, he will be attended with a similar company. "Thousand thousands ministered unto him, and ten thousand times ten thousand stood before him;" Daniel 7:10. In both these cases, as in several others, these seem to be, speaking after the manner of men, the body guard of the Almighty. Though angels make a part of the inhabitants of the New Jerusalem, yet they belong also to the Church below. Christ has in some sort incorporated them with his followers, for "they are all ministering spirits, sent forth to minister to them that shall be heirs of salvation," and they are all ever considered as making a part of God's subjects.

Cambridge Bible on Hebrews 12:22

22. unto mount Sion …] The true Sion is the anti-type of all the promises with which the name had been connected (Psalms 2:6; Psalms 48:2; Psalms 78:68-69; Psalms 125:1; Joe 2:32; Micah 4:7). Hence the names of Sion and “the heavenly Jerusalem” are given to “the city of the living God” (Galatians 4:26; Revelation 21:2). Sinai and Mount Sion are contrasted with each other in six particulars. Bengel and others make out an elaborate sevenfold antithesis here.to an innumerable company of angels …] This punctuation is suggested by the word “myriads,” which is often applied to angels (Deuteronomy 33:2; Psalms 68:17; Daniel 7:10). But under the New Covenant the Angels are surrounded with attributes, not of terror but of beauty and goodness (Hebrews 1:14; Revelation 5:11-12).

Barnes' Notes on Hebrews 12:22

But ye are come unto Mount Sion - You who are Christians; all who are under the new dispensation. The design is to “contrast” the Christian dispensation with the Jewish.

Whedon's Commentary on Hebrews 12:22

22. Are come unto—In your historic progress you have attained to. Note, Hebrews 12:18. A scene infinitely more joyful opens before them than saluted and appalled the trembling Israel.

Sermons on Hebrews 12:22

	Sermon	Description
	(1 Peter - Part 23): The Christians Relation to Government by A.W. Tozer	In this sermon, the preacher focuses on the Christians' relation to government, specifically emphasizing peaceful obedience to authority. The preacher highlights that these instruc
	(Heavenly Life) Heavenly Attitudes by Zac Poonen	This sermon emphasizes the importance of being the salt of the earth by bringing a taste of heaven to wherever we are, whether at home, work, or church. It highlights the need to h
	The Life of David Brainerd - Part. 1 by Jonathan Edwards	In this sermon transcript, the speaker shares their personal journey of seeking salvation and experiencing conviction of their sinfulness. They describe moments of feeling the gate
	A New Israel by T. Austin-Sparks	In this sermon, the speaker emphasizes the significance of the introductory words, "The Lord help us this morning," as they encompass the entire letter and truth being conveyed. Th
	Between Death and Resurrection - Part 2 by David Pawson	In this sermon, the preacher discusses the concept of regret and the certainty of the afterlife. He emphasizes that once a person is in the prison of death, there is no going back
	(Hebrews - Part 46): Christian Manifesto - Part 2 by A.W. Tozer	In this sermon, the preacher emphasizes the importance of Christians living a spiritual and eternal life rather than being consumed by worldly desires. He uses the story of Elisha
	How to Apply the Blood by Derek Prince	This sermon delves into the profound significance of the blood of Jesus shed on the cross, emphasizing the various provisions and effects of His sacrifice. It covers themes of rede