KJV: And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God,
YLT: and he carried me away in the Spirit to a mountain great and high, and did shew to me the great city, the holy Jerusalem, coming down out of the heaven from God,
Darby: And 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,
ASV: And he carried me away in the Spirit to a mountain great and high, and showed me the holy city Jerusalem, coming down out of heaven from God,
| ἀπήνεγκέν | he carried away |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀποφέρω Sense: to carry off or bring away. |
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| με | me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| Πνεύματι | [the] Spirit |
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Parse: Noun, Dative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| ὄρος | a mountain |
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Parse: Noun, Accusative Neuter Singular Root: ὄρος Sense: a mountain. |
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| μέγα | great |
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Parse: Adjective, Accusative Neuter Singular Root: μέγας Sense: great. |
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| ὑψηλόν | high |
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Parse: Adjective, Accusative Neuter Singular Root: ὑψηλός Sense: high, lofty. |
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| ἔδειξέν | he showed |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: δείκνυμι Sense: to show, expose to the eyes. |
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| μοι | me |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| πόλιν | city |
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Parse: Noun, Accusative Feminine Singular Root: πόλις Sense: a city. |
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| τὴν | - |
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Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἁγίαν | holy |
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Parse: Adjective, Accusative Feminine Singular Root: ἅγιος Sense: most holy thing, a saint. |
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| Ἰερουσαλὴμ | Jerusalem |
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Parse: Noun, Accusative Feminine Singular Root: Ἰερουσαλήμ Sense: denotes either the city itself or the inhabitants. |
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| καταβαίνουσαν | descending |
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Parse: Verb, Present Participle Active, Accusative Feminine Singular Root: καταβαίνω Sense: to go down, come down, descend. |
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| ἐκ | out of |
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Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| οὐρανοῦ | heaven |
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Parse: Noun, Genitive Masculine Singular Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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| Θεοῦ | God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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Greek Commentary for Revelation 21:10
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” 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). [source]
First aorist active indicative of δειχω σοι deiknumi just as he had said he would do in Revelation 21:9 Precisely the same words about Jerusalem as in Revelation 21:2, save the absence of kainēn (New). [source]
See on Revelation 1:10. [source]
Compare Ezekiel 40:2. [source]
Omit great. Render the article as usual, and not as a demonstrative pronoun, and construe holy with city. So Rev., the holy city Jerusalem. [source]
Reverse Greek Commentary Search for Revelation 21:10
Comp. Matthew 25:34; John 14:2; Revelation 21:2. City is significant, as showing that the fulfillment of God's promise lies in introducing them into the perfection of social life. Comp. Revelation 3:12; Revelation 21:2, Revelation 21:10; Revelation 22:19. [source]
See Ezekiel 48:35. The believer whose brow is adorned with this name has the freedom of the heavenly city. Even on earth his commonwealth is in heaven (Philemon 3:20). “Still, his citizenship was latent: he was one of God's hidden ones; but now he is openly avouched, and has a right to enter in by the gates to the city” (Trench). The city is called by John, the great and holy (Revelation 21:10); by Matthew, the holy city (Matthew 4:5); by Paul, Jerusalem which is above (Galatians 4:6); by the writer to the Hebrews, the city of the living God, the heavenly Jerusalem (Hebrews 12:22). Plato calls his ideal city Callipolis, the fair city (“Republic,” vii., 527), and the name Ouranopolis, heavenly city, was applied to Rome and Byzantium. For new ( καινῆς ), see on Matthew 26:29. The new Jerusalem is not a city freshly built ( νέα ), but is new ( καινὴ ) in contrast with the old, outworn, sinful city. In the Gospel John habitually uses the Greek and civil form of the name, Ἰεροσόλυμα ; in Revelation, the Hebrew and more holy appellation, ἱερουσάλημ . [source]
The phrase I was in the Spirit occurs only here and Revelation 4:2: in the Spirit, in Revelation 17:3; Revelation 21:10. The phrase denotes a state of trance or spiritual ecstasy. Compare Acts 10:10; 2 Corinthians 12:2, 2 Corinthians 12:4. “Connection with surrounding objects through the senses is suspended, and a connection with the invisible world takes place” (Ebrard). “A divine release from the ordinary ways of men” (Plato, “Phaedrus,” 265). “You ask, 'How can we know the infinite?' I answer, not by reason. It is the office of reason to distinguish and define. The infinite, therefore, cannot be ranked among its objects. You can only apprehend the infinite by a faculty superior to reason; by entering into a state in which you are your finite self no longer; in which the divine essence is communicated to you. This is ecstacy. It is the liberation of your mind from its finite consciousness … . But this sublime condition is not of permanent duration. It is only now and then that we can enjoy this elevation (mercifully made possible for us) above the limits of the body and the world … . All that tends to purify and elevate the mind will assist you in this attainment, and facilitate the approach and the recurrence of these happy intervals. There are then different roads by which this end may be reached. The love of beauty which exalts the poet; that devotion to the One, and that ascent of science which makes the ambition of the philosopher; and that love and those prayers by which some devout and ardent soul tends in its moral purity towards perfection. These are the great highways conducting to heights above the actual and the particular, where we stand in the immediate presence of the Infinite who shines out as from the deeps of the soul” (Letter of Plotinus, about A D. 260). -DIVIDER- -DIVIDER- Richard of St. Victor (died 1173) lays down six stages of contemplation: two in the province of the imagination, two in the province of reason, and two in the province of intelligence. The third heaven is open only to the eye of intelligence - that eye whose vision is clarified by divine grace and a holy life. In the highest degrees of contemplation penitence avails more than science; sighs obtain what is impossible to reason. Some good men have been ever unable to attain the highest stage; few are fully winged with all the six pinions of contemplation. In the ecstasy he describes, there is supposed to be a dividing asunder of the soul and the spirit as by the sword of the Spirit of God. The body sleeps, and the soul and all the visible world is shut away. The spirit is joined to the Lord, and, one with Him, transcends itself and all the limitations of human thought. -DIVIDER- -DIVIDER- Sufism is the mystical asceticism of Mohammedanism. The ecstasy of a Sufi saint is thus described:“My tongue clave fever-dry, my blood ran fire,My nights were sleepless with consuming lore, Till night and day sped past - as flies a lance-DIVIDER- Grazing a buckler's rim; a hundred faiths-DIVIDER- Seemed there as one; a hundred thousand years-DIVIDER- No longer than a moment. In that hour-DIVIDER- All past eternity and all to come-DIVIDER- Was gathered up in one stupendous Now, - -DIVIDER- Let understanding marvel as it may. -DIVIDER- -DIVIDER- Where men see clouds, on the ninth heaven I gaze,-DIVIDER- And see the throne of God. All heaven and hell-DIVIDER- Are bare to me and all men's destinies,-DIVIDER- The heavens and earth, they vanish at my glance:-DIVIDER- The dead rise at my look. I tear the veil-DIVIDER- From all the world, and in the hall of heaven-DIVIDER- I set me central, radiant as the Sun.”Vaughan, “Hours with the Mystics,” ii., 19 Beatrice says to Dante:“We from the greatest bodyHave issued to the heaven that is pure light; Light intellectual replete with love,-DIVIDER- Love of true good replete with ecstasy,Ecstasy that transcendeth every sweetness.”Dante says:“I perceived myselfTo be uplifted over my own power, And I with vision new rekindled me,-DIVIDER- Such that no light whatever is so pure-DIVIDER- But that mine eyes were fortified against it.”“Paradiso,” xxx., 38-60. Again, just before the consummate beatific vision, Dante says:“And I, who to the end of all desiresWas now approaching, even as I ought The ardor of desire within me ended. -DIVIDER- -DIVIDER- Bernard was beckoning unto me, and smiling,-DIVIDER- That I should upward look; but I already-DIVIDER- Was of my own accord such as he wished;-DIVIDER- Because my sight, becoming purified,-DIVIDER- Was entering more and more into the ray-DIVIDER- Of the High Light which of itself is true. -DIVIDER- -DIVIDER- From that time forward what I saw was greater-DIVIDER- Than our discourse, that to such vision yields,-DIVIDER- And yields the memory unto such excess.”“Paradiso,” xxxiii., 46-57. [source]
Future active of πατεω pateō here to trample with contempt as in Luke 21:24, even the holy city (Matthew 4:5; Isaiah 48:2; Nehemiah 11:1). Charles thinks that only the heavenly city can be so called here (Revelation 21:2, Revelation 21:10; Revelation 22:19) because of Luke 11:8 (Sodom and Gomorrah). But the language may be merely symbolical. See Daniel 9:24. [source]
Second aorist active indicative of αποπερω apopherō to bear away, prophetic aorist. This verb is used of angels at death (Luke 16:22) or in an ecstasy (Revelation 21:10 and here). [source]
In Isaiah 21:1 there is το οραμα της ερημου to horama tēs erēmou (the vision of the deserted one, Babylon), and in Isaiah 14:23 Babylon is called ερημον erēmon John may here picture this to be the fate of Rome or it may be that he himself, in the wilderness (desert) this side of Babylon, sees her fate. In Revelation 21:10 he sees the New Jerusalem from a high mountain. [source]
Literally, “cast without” (second aorist active imperative of εκβαλλω ekballō not measure it Prohibition with μη mē and the first aorist active (ingressive) subjunctive of μετρεω metreō This outer court is left to its fate. In Herod‘s temple the outer court was marked off from the inner by “the middle wall of partition” Future active of πατεω pateō here to trample with contempt as in Luke 21:24, even the holy city (Matthew 4:5; Isaiah 48:2; Nehemiah 11:1). Charles thinks that only the heavenly city can be so called here (Revelation 21:2, Revelation 21:10; Revelation 22:19) because of Luke 11:8 (Sodom and Gomorrah). But the language may be merely symbolical. See Daniel 9:24.Forty and two months Accusative of extent of time. This period in Daniel 7:25; Daniel 12:7. It occurs in three forms in the Apocalypse (forty-two months, here and Revelation 13:5; 1260 days, Revelation 11:3; Revelation 12:6; time, times and half a time or 3-1/2 years, Revelation 12:14 and so in Daniel). This period, however its length may be construed, covers the duration of the triumph of the Gentiles, of the prophesying of the two witnesses, of the sojourn of the woman in the wilderness. [source]
Probably his own spirit, though the Holy Spirit is possible (Revelation 1:10; Revelation 4:2; Revelation 21:10), without Paul‘s uncertainty (2 Corinthians 12:2). Cf. Ezekiel 3:14.; Ezekiel 8:3; Ezekiel 11:24.Into a wilderness (εις ερημον eis erēmon). In Isaiah 21:1 there is το οραμα της ερημου to horama tēs erēmou (the vision of the deserted one, Babylon), and in Isaiah 14:23 Babylon is called ερημον erēmon John may here picture this to be the fate of Rome or it may be that he himself, in the wilderness (desert) this side of Babylon, sees her fate. In Revelation 21:10 he sees the New Jerusalem from a high mountain.Sitting Present middle participle of κατημαι kathēmai as in Revelation 17:1. “To manage and guide the beast” (Vincent).Upon a scarlet-coloured beast (επι τηριον κοκκινον epi thērion kokkinon). Accusative with επι epi here, though genitive in Revelation 17:1. Late adjective (from κοκκος kokkos a parasite of the ilex coccifera), a crimson tint for splendour, in Revelation 17:3, Revelation 17:4; Revelation 18:12, Revelation 18:16; Matthew 27:28; Hebrews 9:19.Full of names of blasphemy See Revelation 13:1 for “names of blasphemy” on the seven heads of the beast, but here they cover the whole body of the beast (the first beast of Revelation 13:1; Revelation 19:20). The harlot city (Rome) sits astride this beast with seven heads and ten horns (Roman world power). The beast is here personified with masculine participles instead of neuter, like τηριον thērion (γεμοντα gemonta accusative singular, εχων echōn nominative singular, though some MSS. read εχοντα echonta), construction according to sense in both instances. The verb γεμω gemō always has the genitive after it in the Apocalypse (Revelation 4:6, Revelation 4:8; Revelation 5:8; Revelation 15:7; Revelation 17:4; Revelation 21:9) save here and apparently once in Revelation 17:4. [source]
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 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. [source]
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). [source]
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” 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). [source]
The angel as in Revelation 21:9, Revelation 21:10 (cf. Revelation 1:1; Revelation 4:1). Now the interior of the city. [source]
Not νεας neas (young), but καινης kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα Hierosoluma (Revelation 1:19, etc.). [source]
Old word for column, in N.T. only here, Revelation 10:1; Galatians 2:9; 1 Timothy 3:15. Metaphorical and personal use with a double significance of being firmly fixed and giving stability to the building. Philadelphia was a city of earthquakes. “Temple” Strong double negative ου μη ou mē with the second aorist active subjunctive of ερχομαι erchomai The subject is ο νικων ho nikōn (the one overcoming). “Fixity of character is at last achieved” (Charles). He, like the στυλος stulos (pillar), remains in place.Upon him Upon ο νικων ho nikōn (the victor), not upon the pillar He receives this triple name (of God, of the city of God, of Christ) on his forehead (Revelation 14:1; Revelation 7:3; Revelation 17:5; Revelation 22:4) just as the high-priest wore the name of Jehovah upon his forehead (Exodus 28:36, Exodus 28:38), the new name (Revelation 2:17), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation 19:12), in contrast with the mark of the beast on others (Revelation 13:17; Revelation 14:17). For citizenship in God‘s city see Galatians 4:26; Philemon 3:20; Hebrews 11:10; Hebrews 12:22; Hebrews 13:14.The new Jerusalem (της καινης Ιερουσαλημ tēs kainēs Ierousalēm). Not νεας neas (young), but καινης kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα Hierosoluma (Revelation 1:19, etc.).Which cometh down Nominative case in apposition with the preceding genitive πολεως poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]
Upon ο νικων ho nikōn (the victor), not upon the pillar He receives this triple name (of God, of the city of God, of Christ) on his forehead (Revelation 14:1; Revelation 7:3; Revelation 17:5; Revelation 22:4) just as the high-priest wore the name of Jehovah upon his forehead (Exodus 28:36, Exodus 28:38), the new name (Revelation 2:17), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation 19:12), in contrast with the mark of the beast on others (Revelation 13:17; Revelation 14:17). For citizenship in God‘s city see Galatians 4:26; Philemon 3:20; Hebrews 11:10; Hebrews 12:22; Hebrews 13:14.The new Jerusalem (της καινης Ιερουσαλημ tēs kainēs Ierousalēm). Not νεας neas (young), but καινης kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα Hierosoluma (Revelation 1:19, etc.).Which cometh down Nominative case in apposition with the preceding genitive πολεως poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]