Bible Commentaries

A new heaven and a new earth (ουρανον καινον και γην καινην — ouranon kainon kai gēn kainēn). This new vision (ειδον — eidon) is the picture of the bliss of the saints.

The first heaven and the first earth (ο πρωτος ουρανος και η πρωτη γη — ho prōtos ouranos kai hē prōtē gē) are passed away (απηλταν — apēlthan went away, second aorist active indicative of απερχομαι — aperchomai). “Fled away” (επυγεν — ephugen) in Revelation 20:11.

And the sea is no more (και η ταλασσα ουκ εστιν ετι — kai hē thalassa ouk estin eti). The sea had given up its dead (Revelation 20:13). There were great risks on the sea (Revelation 18:17.). The old physical world is gone in this vision. It is not a picture of renovation of this earth, but of the disappearance of this earth and sky (not heaven where God dwells). It is a glorious picture here in Revelation 21:1-8 in sharp contrast to the lake of fire in Revelation 20:11-15. The symbolism in neither case is to be pressed too literally, but a stern and a glorious reality exists behind it all.

The holy city, new Jerusalem (την πολιν την αγιαν Ιερουσαλημ καινην — tēn polin tēn hagian Ierousalēm kainēn). “The New Earth must have a new metropolis, not another Babylon, but another and greater Jerusalem” (Swete), and not the old Jerusalem which was destroyed a.d. 70. It was called the Holy City in a conventional way (Matthew 4:5; Matthew 27:53), but now in reality because it is new and fresh (καινην — kainēn), this heavenly Jerusalem of hope (Hebrews 12:22), this Jerusalem above (Galatians 4:26.) where our real citizenship is (Philemon 3:20).

Coming down out of heaven from God (καταβαινουσαν εκ του ουρανου απο του τεου — katabainousan ek tou ouranou apo tou theou). Glorious picture caught by John and repeated from Revelation 3:12 and again in Revelation 21:10. But Charles distinguishes this new city of God from that in 21:9-22:2 because there is no tree of life in this one. But one shrinks from too much manipulation of this symbolism. It is better to see the glorious picture with John and let it tell its own story.

Made ready (ητοιμασμενην — hētoimasmenēn). Perfect passive participle of ετοιμαζω — hetoimazō as in Revelation 19:7. The Wife of the Lamb made herself ready in her bridal attire.

As a bride adorned (ως νυμπην κεκοσμημενην — hōs numphēn kekosmēmenēn). Perfect passive participle of κοσμεω — kosmeō old verb (from κοσμος — kosmos ornament like our cosmetics), as in Revelation 21:19. Only here the figure of bride is not the people of God as in Revelation 19:7, but the abode of the people of God (the New Jerusalem).

For her husband (τωι ανδρι αυτης — tōi andri autēs). Dative case of personal interest.

The tabernacle of God is with men (η σκηνη του τεου μετα των αντρωπων — hē skēnē tou theou meta tōn anthrōpōn). It is one of the angels of the Presence (Revelation 16:17; Revelation 19:5) speaking.

And he shall dwell with them (και σκηνωσει μετ αυτων — kai skēnōsei met' autōn). Future active of σκηνοω — skēnoō already in Revelation 7:15 from Ezekiel 37:27; Zechariah 2:10; Zechariah 8:8 and used of the Incarnate Christ on earth by John (John 1:14), now a blessed reality of the Father. The metaphor stands for the Shekinah Glory of God in the old tabernacle (Revelation 7:15; Revelation 13:6; Revelation 15:5), the true tabernacle of which it was a picture (Hebrews 8:2; Hebrews 9:11). God is now Immanuel in fact, as was true of Christ (Matthew 1:23).

Shall wipe away every tear from their eyes (εχαλειπσει παν δακρυον εκ των οπταλμων αυτων — exaleipsei pān dakruon ek tōn ophthalmōn autōn). More exactly, “shall wipe out every tear out of their eyes” (repetition of εχ — ex) like a tender mother as in Revelation 7:17 (Isaiah 25:8). There is no more that ought to cause a tear, for death (τανατος — thanatos) is no more, mourning (πεντος — penthos), associated with death and crying (κραυγη — kraugē wailing), and pain (πονος — ponos as in Revelation 16:10) are all gone. There is peace and bliss.

Behold, I make all things new (Ιδου καινα ποιω παντα — Idou kaina poiō panta). The first time since Revelation 1:8 that God has been represented as speaking directly, though voices have come out of the throne before (Revelation 21:3) and out of the sanctuary (Revelation 16:1, Revelation 16:17), which may be from God himself, though more likely from one of the angels of the Presence. This message is not addressed to John (Revelation 7:14; Revelation 17:7; Revelation 21:6; Revelation 22:6), but to the entire world of the blessed. See Isaiah 43:18. for the words (Ιδου εγω ποιω καινα — Idou egō poiō kaina). The idea of a new heaven and a new earth is in Isaiah 65:17; Isaiah 66:22; Psalm 102:25. For the locative here with επι — epi (επι τωι τρονωι — epi tōi thronōi) see Revelation 7:10; Revelation 19:4 (genitive more usual, Revelation 4:9.; Revelation 5:1, Revelation 5:7, Revelation 5:13, etc.). See Revelation 20:11 for the picture.

And he saith (και λεγει — kai legei). Probably this means a change of speakers, made plain by μοι — moi (to me) in many MSS. An angel apparently (as in Revelation 14:13; Revelation 19:9.) assures John and urges him to write (γραπσον — grapson as in Revelation 1:11; Revelation 2:1, Revelation 2:8, Revelation 2:12, Revelation 2:18; Revelation 3:1, Revelation 3:7, Revelation 3:14; Revelation 14:3). The reason given (οτι — hoti for) is precisely the saying in Revelation 22:6 and he uses the two adjectives (πιστοι και αλητινοι — pistoi kai alēthinoi) employed in Revelation 19:11 about God himself, and Revelation 3:14 about Christ. In Revelation 19:9 αλητινοι — alēthinoi occurs also about “the words of God” as here. They are reliable and genuine.

They are come to pass (Γεγοναν — Gegonan). Second perfect active indicative of γινομαι — ginomai with αν — ̇an for ασι — ̇asi See Revelation 16:17 for a like use of γεγονεν — gegonen “They have come to pass.” Here again it is the voice of God because, as in Revelation 1:8, He says:

I am the Alpha and the Omega (Εγω το Αλπα και το Ο — Egō to Alpha kai to O) with the addition “the beginning and the end” (η αρχη και το τελος — hē archē kai to telos), the whole used in Revelation 22:13 of Christ. In Isaiah 44:6 there is something like the addition, and in Colossians 1:18; Revelation 3:14 η αρχη — hē archē is applied to Christ, while here God is the First Cause (αρχη — archē) and the Finality (τελος — telos) as in Romans 11:36; Ephesians 4:6. But God works through Christ (John 1:3; Hebrews 1:2.; Colossians 1:12-20). God is the bountiful Giver (James 1:5, James 1:17) of the Water of Life. See Revelation 7:17; Revelation 22:1, Revelation 22:17 for this metaphor, which is based on Isaiah 55:1. It is God‘s own promise (Εγω δωσω — Egō dōsō), “I will give.”

Of the fountain (εκ της πηγης — ek tēs pēgēs). For this partitive use of εκ — ek see Matthew 25:8, without εκ — ek Revelation 2:17.

Freely (δωρεαν — dōrean). See Matthew 10:8; John 4:10; Romans 3:24; Acts 8:20; Revelation 22:17.

He that overcometh (ο νικων — ho nikōn). Recalls the promises at the close of each of the Seven Letters in chapters 2 and 3.

Shall inherit (κληρονομησει — klēronomēsei). Future active of κληρονομεω — klēronomeō word with great history (Mark 10:17; 1 Peter 1:4; Galatians 4:7; Romans 8:17), here interpreted for the benefit of these who share in Christ‘s victory.

I will be his God (Εσομαι αυτωι τεος — Esomai autōi theos). Repeated Old Testament promise (first to Abraham, Genesis 17:7.). Cf. Revelation 21:3.

He shall be my son (αυτος εσται μοι υιος — autos estai moi huios). Made first of Solomon (2 Samuel 7:14) and applied to David later in Psalm 89:26.

Their part shall be (το μερος αυτων — to meros autōn). In contrast to the state of the blessed (Revelation 21:3-7) the state of “those who have disfranchised themselves from the Kingdom of God” (Charles) is given. They are with Satan and the two beasts, and are the same with those not in the book of life (Revelation 20:15) in the lake of fire and brimstone (Revelation 19:20; Revelation 20:10, Revelation 20:14.), that is the second death (Revelation 2:11; Revelation 20:6, Revelation 20:14). See also Revelation 14:10. There are eight epithets here used which apply to various sections of this direful list of the doomed and the damned, all in the dative (case of personal interest).

For the fearful (τοις δειλοις — tois deilois). Old word (from δειδω — deidō to fear) for the cowardly, who recanted under persecution, in N.T. only here, Matthew 8:26; Mark 4:40.

Unbelieving (απιστοις — apistois). “Faithless,” “untrustworthy,” in contrast with Christ “ο πιστος — ho pistos ” (Revelation 1:5). Cf. Revelation 2:10, Revelation 2:13; Revelation 3:14; Revelation 17:14. Disloyalty is close kin to cowardice.

Abominable (εβδελυγμενοις — ebdelugmenois). Perfect passive participle of βδελυσσω — bdelussō old verb, in N.T. only here and Romans 2:22, common in lxx, to pollute (Exod 5:21). Those who have become defiled by the impurities of emperor-worship (Revelation 7:4.; Revelation 21:27; Romans 2:22; Titus 1:16).

Murderers (πονευσιν — phoneusin). As a matter of course and all too common always (Mark 7:21; Romans 1:29; Revelation 9:21).

Fornicators (πορνοις — pornois). Again all too common always, then and now (1 Corinthians 5:10; 1 Timothy 1:9.). These two crimes often go together.

Sorcerers (παρμακοις — pharmakois). Old word, in N.T. only here and Revelation 22:15. Closely connected with idolatry and magic (Revelation 9:21; Revelation 13:13.).

Idolaters (ειδωλολατραις — eidōlolatrais). See 1 Corinthians 5:10.; 1 Corinthians 10:7; Ephesians 5:5; Revelation 22:15. With a powerful grip on men‘s lives then and now.

All liars (πασι τοις πσευδεσιν — pasi tois pseudesin). Repeated in Revelation 22:15 and stigmatized often (Revelation 2:2; Revelation 3:9; Revelation 14:5; Revelation 21:8, Revelation 21:27; Revelation 22:15). Not a “light” sin.

One of the seven angels (εις εκ των επτα αγγελων — heis ek tōn hepta aggelōn). As in Revelation 17:1 with the same introduction when the angel made the announcement about the harlot city (Babylon), so here the description of the heavenly city, the New Jerusalem, is given by one of the same group of angels who had the seven bowls. Thus the νυμπη — numphē (Bride) is placed in sharp contrast with the πορνη — pornē (Harlot). The New Jerusalem was briefly presented in Revelation 21:2, but now is pictured at length (21:9-22:5) in a nearer and clearer vision.

The bride the wife of the Lamb (την νυμπην την γυναικα του αρνιου — tēn numphēn tēn gunaika tou arniou). Twice already the metaphor of the Bride has been used (Revelation 19:7; Revelation 21:2), here termed “wife” (γυναικα — gunaika), mentioned proleptically as in Revelation 19:7 if the marriage is not yet a reality. For the use of the same metaphor elsewhere in the N.T., see note on Revelation 19:7.

He carried me away in the Spirit (απηνεγκεν με εν πνευματι — apēnegken me en pneumati). See same language in Revelation 17:7 when John received a vision of the Harlot City in a wilderness. Here it is “to a mountain great and high” (επι ορος μεγα και υπσηλον — epi oros mega kai hupsēlon). So it was with Ezekiel (Ezekiel 40:2) and so the devil took Jesus (Matthew 4:8). It was apparently not Mount Zion (Revelation 14:1), for the New Jerusalem is seen from this mountain. “The Seer is carried thither ‹in spirit‘ (cf. Revelation 1:10; Revelation 4:1); the Angel‘s δευρο — deuro is a και εδειχεν μοι — sursum cor to which his spirit under the influence of the ‹Spirit of revelation‘ (Ephesians 1:17) at once responds” (Swete).

And he shewed me (δεικνυμι — kai edeixen moi). First aorist active indicative of δειχω σοι — deiknumi just as he had said he would do in Revelation 21:9 (καινην — deixō soi I will shew thee). Precisely the same words about Jerusalem as in Revelation 21:2, save the absence of kainēn (New).

Having the glory of God (εχουσαν την δοχαν του τεου — echousan tēn doxan tou theou). Syntactically this clause goes with Revelation 21:10, the feminine accusative singular participle εχουσαν — echousan agreeing with πολιν — polin the radiance of the dazzling splendour of God as seen in Isaiah 60:1; Ezekiel 43:5. God‘s very presence is in the Holy City (the Bride).

Light (πωστηρ — phōstēr). “Luminary,” late word (in lxx, papyri), in N.T. only here and Philemon 2:15. Christ is the light (πως — phōs) of the world (John 8:12) and so are Christians (Matthew 5:14) who have received the illumination (πωτισμος — phōtismos) of God in the face of Christ (2 Corinthians 4:6) and who radiate it to men (Philemon 2:15). See both words in Genesis 1:3, Genesis 1:14. “The ‹luminary‘ of the Holy City is her witness to Christ” (Swete).

Like unto a stone most precious (ομοιος λιτωι τιμιωτατωι — homoios lithōi timiōtatōi). Associative instrumental case after ομοιος — homoios Τιμιωτατωι — Timiōtatōi is the elative superlative.

As it were a jasper stone (ως λιτωι ιασπιδι — hōs lithōi iaspidi). As in Revelation 4:3, which see.

Clear as crystal (κρυσταλλιζοντι — krustallizonti). Verb not found elsewhere from κρυσταλλος — krustallos (old word, Revelation 4:6; Revelation 22:1), “of crystalline brightness and transparency” (Thayer), “transparent and gleaming as rock-crystal” (Moffatt).

Having a wall great and high (εχουσα τειχος μεγα και υπσηλον — echousa teichos mega kai hupsēlon). John returns, after the parenthesis in Revelation 21:11, to the structure in Revelation 21:10, only to use the accusative εχουσαν — echousan as before to agree with πολιν — polin but the nominative εχουσα — echousa as again with “twelve gates” (πυλωνας δωδεκα — pulōnas dōdeka). Πυλων — Pulōn is an old word (from πυλη — pulē gate) for a large gate as in Luke 16:20 and six times in Rev for the gate tower of a city wall (Revelation 21:12, Revelation 21:13, Revelation 21:15, Revelation 21:21, Revelation 21:25; Revelation 22:14) as in 1 Kings 17:10; Acts 14:13. See Ezekiel 48:31. for these twelve gates, one for each tribe (cf. Revelation 7:1-8).

At the gates (επι τοις πυλωσιν — epi tois pulōsin). “Upon the gate towers.”

Twelve angels (αγγελους δωδεκα — aggelous dōdeka). As πυλωροι — pulōroi or πυλακες — phulakes according to Isaiah 62:6; 2 Chronicles 8:14.

Names written thereon (ονοματα επιγεγραμμενα — onomata epigegrammena). Perfect passive participle of επιγραπω — epigraphō are the names (α εστιν — ha estin). Just as in Ezekiel‘s vision (Ezekiel 48:31.), so here the names of the twelve tribes of Israel appear, one on each gate.

Three gates (πυλωνες τρεις — pulōnes treis) on each of the four sides as in Ezekiel 42:16.; “on the east” (απο ανατολης — apo anatolēs as in Revelation 16:12, starting from the east), “on the north” (απο βορρα — apo borrā from the north, as in Luke 13:29), “on the south” (απο νοτου — apo notou from the south, as in Luke 13:29), “on the west” (απο δυσμων — apo dusmōn from the west, as in Matthew 8:11).

Had (εχων — echōn). Masculine present active participle of εχω — echō instead of εχον — echon (neuter like to τειχος — teichos), and the participle occurs independently as if a principal verb (ειχεν — eichen) as often in this book.

Twelve foundations (τεμελιους δωδεκα — themelious dōdeka). Foundation stones, old adjective (from τεμα — thema from τιτημι — tithēmi), here as in 1 Corinthians 3:11.; 2 Timothy 2:19, with λιτους — lithous (stones understood), though often neuter substantive to τεμελιον — themelion (Luke 6:48.; Acts 16:26). See Isaiah 28:16; Hebrews 11:10. Twelve because of the twelve apostles as foundation stones (Ephesians 2:20).

On them (επ αυτων — ep' autōn). On the twelve foundation stones.

Names of the twelve apostles of the Lamb (ονοματα των δωδεκα αποστολων του αρνιου — onomata tōn dōdeka apostolōn tou arniou). Jesus had spoken of twelve thrones for the apostles (Matthew 19:28); names of all twelve are here written, not just that of Peter, as some would argue from Matthew 16:18. As a matter of fact, Christ is the corner stone or ακρογωνιαιον — akrogōniaion (1 Peter 2:6; 1 Corinthians 3:10; Ephesians 2:20), though rejected by the Sanhedrin (Matthew 21:42.). One may wonder if the name of Judas is on that stone or that of Matthias.

Had (ειχεν — eichen). Regular imperfect here, no longer εχων — echōn a measure a golden reed (μετρον καλαμον χρυσουν — metron kalamon chrusoun). See Revelation 11:1 for καλαμος — kalamos (reed). Μετρον — Metron is an old word, kin to μητηρ — mētēr (mother, moulder, manager), an instrument for measuring (μετρεω — metreō) as in Matthew 7:2, here in the predicate accusative.

To measure (ινα μετρησηι — hina metrēsēi). Purpose clause with ινα — hina and the first aorist active subjunctive of μετρεω — metreō The rod of gold was in keeping with the dignity of the service of God (Revelation 1:12; Revelation 5:8; Revelation 8:3; Revelation 9:13; Revelation 15:7).

Lieth foursquare (τετραγωνος κειται — tetragōnos keitai). Present middle indicative of κειμαι — keimai The predicate adjective is from τετρα — tetra (Aeolic for τεσσαρες — tessares four) and γωνος — gōnos (γωνια — gōnia corner, Matthew 6:5) here only in N.T. As in Ezekiel 48:16, Ezekiel 48:20. It is a tetragon or quadrilateral quadrangle (Revelation 21:12.).

The length thereof is as great as the breadth (το μηκος αυτης οσον το πλατος — to mēkos autēs hoson to platos). It is rectangular, both walls and city within. Babylon, according to Herodotus, was a square, each side being 120 stadia. Diodorus Siculus says that Nineveh was also foursquare.

With the reed (τωι καλαμωι — tōi kalamōi). Instrumental case (cf. Revelation 21:15 for καλαμος — kalamos) and for μετρεω — metreō (aorist active indicative here)

Twelve thousand furlongs (επι σταδιων δωδεκα χιλιαδων — epi stadiōn dōdeka chiliadōn). This use of the genitive σταδιων — stadiōn with επι — epi is probably correct (reading of Aleph P), though A Q have σταδιους — stadious (more usual, but confusing here with χιλιαδων — chiliadōn). Thucydides and Xenophon use επι — epi with the genitive in a like idiom (in the matter of). It is not clear whether the 1500 miles (12,000 furlongs) is the measurement of each of the four sides or the sum total. Some of the rabbis argued that the walls of the New Jerusalem of Ezekiel would reach to Damascus and the height would be 1500 miles high.

Equal (ισα — isa). That is, it is a perfect cube like the Holy of Holies in Solomon‘s temple (1 Kings 6:19.). This same measurement (πλατοσ μηκοσ υπσος — platosβατος — mēkoshupsos) is applied to Christ‘s love in Ephesians 3:18, with bathos (depth) added. It is useless to try to reduce the measurements or to put literal interpretations upon this highly wrought symbolic language. Surely the meaning is that heaven will be large enough for all, as Jesus said (John 14:1.) without insisting on the materialistic measurement of a gorgeous apartment house full of inside rooms.

A hundred and forty and four cubits (εκατον τεσσερακοντα τεσσαρων πηχων — hekaton tesserakonta tessarōn pēchōn). Another multiple of 12 (12x12=144) as in Revelation 7:4; Revelation 14:1. It is not clear whether it is the height or the breadth of the wall that is meant, though υπσος — hupsos (height) comes just before. That would be 216 feet high (cf. Revelation 21:12), not enormous in comparison with the 7,000,000 feet (1500 miles) height of the city.

According to the measure of a man, that is, of an angel (μετρον αντρωπου ο εστιν αγγελου — metron anthrōpouεμετρησεν — ho estin aggelou). No preposition for “according to,” just the accusative case of general reference in apposition with the verb emetrēsen Though measured by an angel, a human standard was employed, man‘s measure which is angel‘s (Bengel).

The building of the wall (η ενδωμησις του τειχους — hē endōmēsis tou teichous). Or ενδομησις — endomēsis elsewhere so far only in Josephus (Ant. XV. 9. 6, a mole or breakwater) and in an inscription (Syll. 583 31), apparently from ενδομεω — endomeō to build in, and so the fact of building in. The wall had jasper (Revelation 21:11) built into it.

Was pure gold (χρυσιον καταρον — chrusion katharon). No copula ην — ēn (was) expressed. The city shone like a mass of gold in contrast with the jasper lustre of the wall.

Pure glass (υαλωι καταρωι — hualōi katharōi). Associative instrumental case after ομοιον — homoion υαλος — Hualos (apparently from υει — huei it rains, and so raindrop) in N.T. only Revelation 21:18, Revelation 21:21.

Were adorned (κεκοσμημενοι — kekosmēmenoi). Perfect passive participle of κοσμεω — kosmeō as in Revelation 21:2, but without the copula ησαν — ēsan (were), followed by instrumental case λιτωι — lithōi (stone).

With all manner of precious stones (παντι λιτωι τιμιωι — panti lithōi timiōi). “With every precious stone.” The list of the twelve stones in Revelation 21:19, Revelation 21:20 has no necessary mystical meaning. “The writer is simply trying to convey the impression of a radiant and superb structure” (Moffatt). The twelve gems do correspond closely (only eight in common) with the twelve stones on the high priest‘s breastplate (Exodus 28:17-20; Exodus 39:10.; Ezekiel 28:13; Isaiah 54:11.). Charles identifies them with the signs of zodiac in reverse order, a needless performance here. See the stones in Revelation 4:3. These foundation stones are visible. For jasper (ιασπις — iaspis) see Revelation 4:3; Revelation 21:11, Revelation 21:18; Isaiah 54:12; sapphire (σαππειρος — sappheiros) see Exodus 24:10;. Isaiah 54:11 (possibly the λαπις λαζυλι — lapis lazuli of Turkestan); chalcedony (χαλκηδων — chalkēdōn) we have no other reference in N.T. or lxx (described by Pliny, H.N. XXXIII.21), possibly a green silicate of copper from near Chalcedon; emerald (σμαραγδος — smaragdos) here only in N.T., see Revelation 4:3 σμαραγδινος — smaragdinos and like it a green stone.

Sardonyx (σαρδονυχ — sardonux), here only in N.T., white with layers of red, from sardion (red carnelian) and onyx (white); for sardius (σαρδιον — sardion) see Revelation 4:3; chrysolite (χρυσολιτος — chrusolithos), here only in N.T. (Exodus 28:20), stone of a golden colour like our topaz or amber or a yellow beryl or golden jasper; beryl (βηρυλλος — bērullos), again here only in N.T. (Exodus 28:20), note the difficulty of identification, much like the emerald according to Pliny; for topaz (τοπαζιον — topazion), here only in N.T. (Exodus 28:17), a golden-greenish stolle; chrysoprase (chrusoprasos), here only in N.T. (not in lxx), in colour like a teek, translucent golden-green; jacinth (υακιντος — huakinthos), of the colour of the hyacinth, a violet colour (Pliny), already in Revelation 9:17 like blue smoke, like achates in lxx; amethyst (αμετυστος — amethustos), only here in N.T. (Exodus 28:19), of a violet and purple colour, more brilliant than the υακιντος — huakinthos Swete sums up the colours thus: blue (sapphire, jacinth, amethyst), green (jasper, chalcedony, emerald, beryl, topaz, chrysoprase), red (sardonyx, sardius), yellow (chrysolite). But even so there is great variety in hue and brilliancy and in the reaction on each other. Clement of Alexandria argues that this variety illustrates the variety of gifts and graces in the twelve apostles. Possibly so.

Twelve pearls (δωδεκα μαργαριται — dōdeka margaritai). These gate towers (πυλωνες — pulōnes) were mentioned in Revelation 21:12. Each of these (cf. Isaiah 54:12) is a pearl, one of the commonest of jewels (Matthew 7:6; Matthew 13:46; 1 Timothy 2:9).

Each one (ανα εις εκαστος — ana heis hekastos). Distributive use of ανα — ana but with the nominative (used as adverb, not preposition) rather than the accusative (as a preposition) as appears also in Mark 14:19; John 8:9; with κατα — kata in Romans 12:5, “a barbaric construction” according to Charles.

Street (πλατεια — plateia). For which word (broad way, οδος — hodos understood) see Matthew 6:5, here the singular, but includes all the streets.

Transparent (διαυγης — diaugēs). Old word (from δια — dia through, αυγη — augē ray, shining through), here alone in N.T.

I saw no temple therein (ναον ουκ ειδον εν αυτηι — naon ouk eidon en autēi). “Temple I did not see in it.” The whole city is a temple in one sense (Revelation 21:16), but it is something more than a temple even with its sanctuary and Shekinah Glory in the Holy of Holies.

For the Lord God the Almighty, and the Lamb are the temple thereof (ο γαρ Κυριος ο τεος ο παντοκρατωρ ναος αυτης εστιν και το αρνιον — ho gar Kurios ho theos ho pantokratōrnaos autēs estin kai to arnion). “For the Lord God, the Almighty, is the sanctuary of it and the Lamb.” The Eternal Presence is the Shekinah Glory of God (Revelation 21:3). In 2 Corinthians 6:16 we are the sanctuary of God here, but now God is our Sanctuary, and so is the Lamb as in chapters Revelation 4:1-11; Revelation 5:1-14. See Revelation 1:8 and often for the description of God here.

To shine upon it (ινα παινωσιν αυτηι — hina phainōsin autēi). Purpose clause with ινα — hina and the present active subjunctive of παινω — phainō to keep on shining. Light is always a problem in our cities. See Isaiah 60:19.

Did lighten it (επωτισεν αυτην — ephōtisen autēn). First aorist active indicative of πωτιζω — phōtizō to illumine, old verb from πως — phōs (Luke 11:36). If the sun and moon did shine, they would give no added light in the presence of the Shekinah Glory of God. See Revelation 21:11 for “the glory of God.” Cf. Revelation 18:1; Revelation 21:3. “Their splendour is simply put to shame by the glory of God Himself” (Charles).

And the lamp thereof is the Lamb (και ο λυχνος αυτης το αρνιον — kai ho luchnos autēs to arnion). Charles takes ο λυχνος — ho luchnos as predicate, “and the Lamb is the lamp thereof.” Bousset thinks that John means to compare Christ to the moon the lesser light (Genesis 1:16), but that contrast is not necessary. Swete sees Christ as the one lamp for all in contrast with the many λυχνιαι — luchniai of the churches on earth (Revelation 1:12, Revelation 1:20). “No words could more clearly demonstrate the purely spiritual character of St. John‘s conception of the New Jerusalem” (Swete).

Amidst the light thereof (δια του πωτος αυτης — dia tou phōtos autēs). Rather “by the light thereof.” From Isaiah 60:3, Isaiah 60:11, Isaiah 60:20. All the moral and spiritual progress of moderns is due to Christ, and the nations of earth will be represented, including “the kings” (οι βασιλεις — hoi basileis), mentioned also in Isaiah 60:3, “do bring their glory into it” (περουσιν την δοχαν αυτων εις αυτην — pherousin tēn doxan autōn eis autēn). Present active indicative of περω — pherō Swete is uncertain whether this is a picture of heaven itself or “some gracious purpose of God towards humanity which has not yet been revealed” and he cites Revelation 22:2 in illustration. The picture is beautiful and glorious even if not realized here, but only in heaven.

Shall in no wise be shut (ου μη κλειστωσιν — ou mē kleisthōsin). Double negative with the first aorist passive subjunctive of κλειω — kleiō day (ημερας — hēmeras). Genitive of time. Mentioned alone without νυκτος — nuktos (by night), “for there shall be no night there” (νυχ γαρ ουκ εσται εκει — nux gar ouk estai ekei). This looks like a continued picture of heaven.

They shall bring (οισουσιν — oisousin). Future active indicative of περω — pherō Rome gathered the merchandise of the world (Revelation 18:11.). The City of God will have the best of all the nations (Isaiah 60:5, Isaiah 60:11), an expansion of Revelation 21:24.

There shall in no wise enter into it (ου μη εισελτηι εις αυτην — ou mē eiselthēi eis autēn). Double negative again with the second aorist active subjunctive of εισερχομαι — eiserchomai with εις — eis repeated. Like Isaiah 52:1; Ezekiel 44:9.

Anything unclean (παν κοινον — pān koinon). Common use of παν — pān with negative like ουδεν — ouden and the use of κοινος — koinos for defiled or profane as in Mark 7:2; Acts 10:14, not just what is common to all (Titus 1:4).

Or he that (και ο — kai ho). “And he that.”

Maketh an abomination and a lie (ποιων βδελυγμα και πσευδος — poiōn bdelugma kai pseudos). Like Babylon (Revelation 17:4 which see for βδελυγμα — bdelugma) and Revelation 21:8 for those in the lake of fire and brimstone, and Revelation 22:15 for “every one loving and doing a lie.” These recurrent glimpses of pagan life on earth and of hell in contrast to heaven in this picture raise the question already mentioned whether John is just running parallel pictures of heaven and hell after the judgment or whether, as Charles says: “The unclean and the abominable and the liars are still on earth, but, though the gates are open day and night, they cannot enter.” In apocalyptic writing literalism and chronology cannot be insisted on as in ordinary books. The series of panoramas continue to the end.

But only they which are written (ει μη οι γεγραμμενοι — ei mē hoi gegrammenoi). “Except those written.” For “the book of life” see Revelation 3:5; Revelation 13:8; Revelation 20:15. Cf. Daniel 12:1.