KJV: And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel:
YLT: having also a wall great and high, having twelve gates, and at the gates twelve messengers, and names written thereon, which are those of the twelve tribes of the sons of Israel,
Darby: having a great and high wall; having twelve gates, and at the gates twelve angels, and names inscribed, which are those of the twelve tribes of the sons of Israel.
ASV: having a wall great and high; having twelve gates, and at the gates twelve angels; and names written thereon, which are the names of the twelve tribes of the children of Israel:
τεῖχος | a wall |
Parse: Noun, Accusative Neuter Singular Root: τεῖχος Sense: the wall around a city, town wall. |
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μέγα | great |
Parse: Adjective, Accusative Neuter Singular Root: μέγας Sense: great. |
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ὑψηλόν | high |
Parse: Adjective, Accusative Neuter Singular Root: ὑψηλός Sense: high, lofty. |
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πυλῶνας | gates |
Parse: Noun, Accusative Masculine Plural Root: πυλών Sense: a large gate: of a palace. |
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δώδεκα | twelve |
Parse: Adjective, Accusative Masculine Plural Root: δώδεκα Sense: twelve. |
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ἐπὶ | at |
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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πυλῶσιν | gates |
Parse: Noun, Dative Masculine Plural Root: πυλών Sense: a large gate: of a palace. |
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ἀγγέλους | angels |
Parse: Noun, Accusative Masculine Plural Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
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ὀνόματα | names |
Parse: Noun, Accusative Neuter Plural Root: ὄνομα Sense: name: univ. |
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ἐπιγεγραμμένα | having been inscribed |
Parse: Verb, Perfect Participle Middle or Passive, Accusative Neuter Plural Root: ἐπιγράφω Sense: to write upon, inscribe. |
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ὀνόματα] | names |
Parse: Noun, Nominative Neuter Plural Root: ὄνομα Sense: name: univ. |
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τῶν | of the |
Parse: Article, Genitive Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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δώδεκα | twelve |
Parse: Adjective, Genitive Feminine Plural Root: δώδεκα Sense: twelve. |
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φυλῶν | tribes |
Parse: Noun, Genitive Feminine Plural Root: φυλή Sense: a tribe. |
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υἱῶν | of [the] sons |
Parse: Noun, Genitive Masculine Plural Root: υἱός Sense: a son. |
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Ἰσραήλ | of Israel |
Parse: Noun, Genitive Masculine Singular Root: Ἰσραήλ Sense: the name given to the patriarch Jacob (and borne by him in addition to his former name). |
Greek Commentary for Revelation 21:12
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]
“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 Perfect passive participle of επιγραπω epigraphō are the names Just as in Ezekiel‘s vision (Ezekiel 48:31.), so here the names of the twelve tribes of Israel appear, one on each gate. [source]
As πυλωροι pulōroi or πυλακες phulakes according to Isaiah 62:6; 2 Chronicles 8:14. [source]
Perfect passive participle of επιγραπω epigraphō are the names Just as in Ezekiel‘s vision (Ezekiel 48:31.), so here the names of the twelve tribes of Israel appear, one on each gate. [source]
Rev., more simply and literally, having. [source]
Properly large gates. See on Luke 16:20; see on Acts 12:13. Compare Ezekiel 48:30sqq. [source]
Reverse Greek Commentary Search for Revelation 21:12
Not literally, but the number symbolical of fixedness and full completion (12 x 12). The interpretations, as usual, vary greatly, dividing generally into two great classes: one holding that only Jews are meant, the other including the whole number of the elect both Jew and Gentile. Of the former class some regard the sealed as representing Jewish believers chosen out of the literal Israel. Others add to this the idea of these as forming the nucleus of glorified humanity to which the Gentiles are joined. Others again regard them as Jews reserved by God until Antichrist comes, to maintain in the bosom of their nation a true belief in Jehovah and His law, like the seven thousand in the days of Elijah. The interpretation of the latter class seems entitled to the greater weight. According to the Apocalyptic usage, Jewish terms are “christianized and heightened in their meaning, and the word “Israel” is to be understood of all Christians, the blessed company of all faithful people, the true Israel of God.” See Romans 2:28, Romans 2:29; Romans 9:6, Romans 9:7; Galatians 6:16; Philemon 3:3. The city of God, which includes all believers, is designated by the Jewish name, New Jerusalem. In Revelation 7:3, the sealed are designated generally as the servants of God. In chapter 14 the one hundred and forty-four thousand sealed are mentioned after the description of the enemies of Christ, who have reference to the whole Church of Christ; and the mention of the sealed is followed by the world-wide harvest and vintage of the earth. The one hundred and forty-four thousand in chapter 14, have the Father's name written in their foreheads; and in Revelation 22:4, all the inhabitants of the New Jerusalem are so marked. In Revelation 21:12, the twelve tribes include all believers. The mark of Satan which is in the forehead, is set upon all his servants without distinction of race. See Revelation 13:16, Revelation 13:17; Revelation 14:9; Revelation 16:2; Revelation 19:20; Revelation 20:4. The plagues threaten both Jews and Gentiles, as the sealing protects all. -DIVIDER- -DIVIDER- [source]
More correctly, tribes. The word used of the true Israel in Revelation 5:5; Revelation 7:4-8; Revelation 21:12. As the tribes of Israel are the figure by which the people of God, Jew or Gentile, are represented, so unbelievers are here represented as tribes, “the mocking counterpart of the true Israel of God.” Compare Matthew 24:30, Matthew 24:31. [source]
This use of the participle in place of ειχεν eichen (imperfect) is like that in Revelation 4:7.; Revelation 12:2; Revelation 19:12; Revelation 21:12, Revelation 21:14, a Semitic idiom (Charles), or as if καταβαινων katabainōn (nominative) had preceded in place of καταβαινοντα katabainonta little book A diminutive of βιβλαριον biblarion (papyri), itself a diminutive of βιβλιον biblion (Revelation 5:1) and perhaps in contrast with it, a rare form in Hermas and Revelation 10:2, Revelation 10:9, Revelation 10:10. In Revelation 10:8 Tischendorf reads βιβλιδαριον biblidarion diminutive of βιβλιδιον biblidion (Aristophanes) instead of βιβλιον biblion (Westcott and Hort). The contents of this little book are found in Revelation 11:1-13. [source]
Nominative case in apposition with σημειον sēmeion “The first ‹sign in heaven‘ is a Woman - the earliest appearance of a female figure in the Apocalyptic vision” (Swete).Arrayed with the sun (περιβεβλημενη τον ηλιον peribeblēmenē ton hēlion). Perfect passive participle of περιβαλλω periballō with the accusative retained as so often (9 times) in the Apocalypse. Both Charles and Moffatt see mythological ideas and sources behind the bold imagery here that leave us all at sea. Swete understands the Woman to be “the church of the Old Testament” as “the Mother of whom Christ came after the flesh. But here, as everywhere in the Book, no sharp dividing line is drawn between the Church of the Old Testament and the Christian Society.” Certainly she is not the Virgin Mary, as Revelation 12:17 makes clear. Beckwith takes her to be “the heavenly representative of the people of God, the ideal Zion, which, so far as it is embodied in concrete realities, is represented alike by the people of the Old and the New Covenants.” John may have in mind Isaiah 7:14 (Matthew 1:23; Luke 1:31) as well as Micah 4:10; Isaiah 26:17.; Isaiah 66:7 without a definite picture of Mary. The metaphor of childbirth is common enough (John 16:21; Galatians 4:19). The figure is a bold one with the moon “under her feet” (υποκατω των ποδων αυτης hupokatō tōn podōn autēs) and “a crown of twelve stars” (στεπανος αστερων δωδεκα stephanos asterōn dōdeka), a possible allusion to the twelve tribes (James 1:1; Revelation 21:12) or to the twelve apostles (Revelation 21:14). [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]
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.). [source]
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. [source]
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). [source]
Perfect passive participle of περιβαλλω periballō with the accusative retained as so often (9 times) in the Apocalypse. Both Charles and Moffatt see mythological ideas and sources behind the bold imagery here that leave us all at sea. Swete understands the Woman to be “the church of the Old Testament” as “the Mother of whom Christ came after the flesh. But here, as everywhere in the Book, no sharp dividing line is drawn between the Church of the Old Testament and the Christian Society.” Certainly she is not the Virgin Mary, as Revelation 12:17 makes clear. Beckwith takes her to be “the heavenly representative of the people of God, the ideal Zion, which, so far as it is embodied in concrete realities, is represented alike by the people of the Old and the New Covenants.” John may have in mind Isaiah 7:14 (Matthew 1:23; Luke 1:31) as well as Micah 4:10; Isaiah 26:17.; Isaiah 66:7 without a definite picture of Mary. The metaphor of childbirth is common enough (John 16:21; Galatians 4:19). The figure is a bold one with the moon “under her feet” (υποκατω των ποδων αυτης hupokatō tōn podōn autēs) and “a crown of twelve stars” (στεπανος αστερων δωδεκα stephanos asterōn dōdeka), a possible allusion to the twelve tribes (James 1:1; Revelation 21:12) or to the twelve apostles (Revelation 21:14). [source]
Present active articular participle of πλυνω plunō See Revelation 7:14 for this very verb with στολας stolas while in Revelation 3:4 the negative statement occurs. Cf. 1 Corinthians 6:11.That they may have the right (ινα εσται η εχουσια αυτων hina estai hē exousia autōn). Purpose clause with ινα hina and the future middle of ειμι eimi (a common construction in this book, Revelation 6:4, Revelation 6:11; Revelation 9:5, Revelation 9:20; Revelation 13:12; Revelation 14:13), that there may be their right.”To come to the tree of life “Over the tree of life.” On εχουσια επι exousia epi = “power over” see Revelation 6:8; Revelation 13:7; Revelation 16:9; Luke 9:1. On “the tree of life” see Revelation 2:7; Revelation 22:2.May enter in (εισελτωσιν eiselthōsin). Purpose clause with ινα hina and the second aorist active subjunctive of εισερχομαι eiserchomai parallel with ινα εσται hina estai (future).By the gates Associative instrumental case of πυλων pulōn (Revelation 21:12), “by the gate towers.” [source]
“Over the tree of life.” On εχουσια επι exousia epi = “power over” see Revelation 6:8; Revelation 13:7; Revelation 16:9; Luke 9:1. On “the tree of life” see Revelation 2:7; Revelation 22:2.May enter in (εισελτωσιν eiselthōsin). Purpose clause with ινα hina and the second aorist active subjunctive of εισερχομαι eiserchomai parallel with ινα εσται hina estai (future).By the gates Associative instrumental case of πυλων pulōn (Revelation 21:12), “by the gate towers.” [source]
Associative instrumental case of πυλων pulōn (Revelation 21:12), “by the gate towers.” [source]