KJV: And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.
YLT: and I heard a great voice out of the heaven, saying, 'Lo, the tabernacle of God is with men, and He will tabernacle with them, and they shall be His peoples, and God Himself shall be with them -- their God,
Darby: And I heard a loud voice out of the heaven, saying, Behold, the tabernacle of God is with men, and he shall tabernacle with them, and they shall be his people, and God himself shall be with them, their God.
ASV: And I heard a great voice out of the throne saying, Behold, the tabernacle of God is with men, and he shall dwell with them, and they shall be his peoples, and God himself shall be with them, and be their God:
| ἤκουσα | I heard |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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| φωνῆς | a voice |
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Parse: Noun, Genitive Feminine Singular Root: φωνή Sense: a sound, a tone. |
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| μεγάλης | great |
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Parse: Adjective, Genitive Feminine Singular Root: μέγας Sense: great. |
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| θρόνου | throne |
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Parse: Noun, Genitive Masculine Singular Root: θρόνος Sense: a throne seat. |
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| λεγούσης | saying |
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Parse: Verb, Present Participle Active, Genitive Feminine Singular Root: λέγω Sense: to say, to speak. |
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| Ἰδοὺ | Behold |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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| σκηνὴ | tabernacle |
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Parse: Noun, Nominative Feminine Singular Root: σκηνή Sense: tent, tabernacle, (made of green boughs, or skins or other materials). |
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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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| Θεοῦ | of 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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| μετὰ | [is] with |
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Parse: Preposition Root: μετά Sense: with, after, behind. |
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| τῶν | - |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἀνθρώπων | men |
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Parse: Noun, Genitive Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| σκηνώσει | He will tabernacle |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: σκηνόω Sense: to fix one’s tabernacle, have one’s tabernacle, abide (or live) in a tabernacle (or tent), tabernacle. |
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| λαοὶ | peoples |
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Parse: Noun, Nominative Masculine Plural Root: λαός Sense: a people, people group, tribe, nation, all those who are of the same stock and language. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἔσονται | will be |
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Parse: Verb, Future Indicative Middle, 3rd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| αὐτὸς | Himself |
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Parse: Personal / Possessive Pronoun, Nominative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεὸς | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| ἔσται | will be |
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Parse: Verb, Future Indicative Middle, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| [αὐτῶν | [as] their |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| θεός] | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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Greek Commentary for Revelation 21:3
It is one of the angels of the Presence (Revelation 16:17; Revelation 19:5) speaking. [source]
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). [source]
Men at large. No longer with an isolated people like Israel. [source]
Lit., tabernacle. Only in Revelation and John 1:14. The word “denotes much more than the mere general notion of dwelling. There lies in it one of the particulars of that identification of Christ and His people which is fundamental to the seer.” See on John 1:14. Compare Ezekiel 37:27, Ezekiel 37:28. [source]
Notice the plural, peoples (so Rev.), because many nations shall partake of the fulfillment of the promise. Compare Revelation 21:24. [source]
And be is inserted. The Greek is shall be with them their God. [source]
Reverse Greek Commentary Search for Revelation 21:3
Literally, tabernacled, fixed, or had His tabernacle: from σκηνή , a tent or tabernacle. The verb is used only by John: in the Gospel only here, and in Revelation 7:15; Revelation 12:12; Revelation 13:6; Revelation 21:3. It occurs in classical writings, as in Xenophon, ἐν τῷ πεδίῳ ἐσκήνου , he pitched his tent in the plain (“Anabasis,” vii., 4,11). So Plato, arguing against the proposition that the unjust die by the inherent destructive power of evil, says that “injustice which murders others keeps the murderer alive - aye, and unsleeping too; οὕτω πόῤῥω του ὡς ἔοικεν ἐσκήνωται τοῦ θανάσιμος εἶναι , i.e., literally, so far has her tent been spread from being a house of death” (“Republic,” 610). The figure here is from the Old Testament (Leviticus 27:11; 2 Samuel 7:6; Psalm 78:67sqq.; Ezekiel 37:27). The tabernacle was the dwelling-place of Jehovah; the meeting-place of God and Israel. So the Word came to men in the person of Jesus. As Jehovah adopted for His habitation a dwelling like that of the people in the wilderness, so the Word assumed a community of nature with mankind, an embodiment like that of humanity at large, and became flesh. “That which was from the beginning, we heard, we saw, we beheld, we handled. Our fellowship is with the Father, and with his Son Jesus Christ” (1 John 1:1-3. Compare Philemon 2:7, Philemon 2:8). Some find in the word tabernacle, a temporary structure (see the contrast between σκῆνος , tabernacle, and οἰκοδομή , building, in 2 Corinthians 5:1), a suggestion of the transitoriness of our Lord's stay upon earth; which may well be, although the word does not necessarily imply this; for in Revelation 21:3, it is said of the heavenly Jerusalem “the tabernacle of God is with men, and He will set up His tabernacle ( σκηνώσει ) with them.”-DIVIDER- Dante alludes to the incarnation in the seventh canto of the “Paradiso:”- “the human species down belowLay sick for many centuries in great error, Till to descend it pleased the Word of God-DIVIDER- To where the nature, which from its own Maker-DIVIDER- Estranged itself, He joined to Him in personBy the sole act of His eternal love.” [source]
First aorist active indicative of κραυγαζω kraugazō old and rare word from κραυγη kraugē (Matthew 25:6). See Matthew 12:19. Occurs again in John 18:40; John 19:6, John 19:12. Only once in the lxx (Ezra 3:13) and with πωνηι μεγαληι phōnēi megalēi (either locative or instrumental case makes sense) as here. For this “elevated (great) voice” see also Matthew 24:31; Mark 15:34, Mark 15:37; Revelation 1:10; Revelation 21:3. The loud voice was not for the benefit of Lazarus, but for the sake of the crowd standing around that they might see that Lazarus came forth simultaneously with the command of Jesus. Lazarus, come forth “Hither out.” No verb, only the two adverbs, deuro here alone in John. Lazarus heard and obeyed the summons. [source]
See on John 1:14. Compare Revelation 7:15; Revelation 13:6; Revelation 21:3. [source]
Present middle imperative of ευπραινω euphrainō as in Revelation 11:10; Revelation 18:20.O heavens (οι ουρανοι hoi ouranoi). Plural here alone in the Apocalypse, though common elsewhere in the N.T. Satan is no longer in the heavens.They that dwell therein Present active articular participle of σκηνοω skēnoō (see Revelation 7:15; Revelation 13:6) to dwell (tabernacle) as of Christ in John 1:14 and of God in Revelation 21:3. The inhabitants of heaven (angels and saints) have cause to rejoice, and earth reason to mourn.Woe for the earth and for the sea (ουαι την γην και την ταλασσαν ouai tēn gēn kai tēn thalassan). The accusative after ουαι ouai as in Revelation 8:13, but nominative in Revelation 18:10, Revelation 18:16, Revelation 18:19 in place of the usual dative (Matthew 11:21; Matthew 18:7, etc.).Is gone down Second aorist (effective) active indicative of καταβαινω katabainō “did go down.”But a short time (ολιγον καιρον oligon kairon). Accusative of extent of time, “a little time.” The devil‘s departure from his warfare in the heavens reveals (ειδως eidōs knowing, perfect active participle) to him that his time for doing harm to men is limited, and hence his great wrath (τυμον thumon boiling rage). [source]
Present active articular participle of σκηνοω skēnoō (see Revelation 7:15; Revelation 13:6) to dwell (tabernacle) as of Christ in John 1:14 and of God in Revelation 21:3. The inhabitants of heaven (angels and saints) have cause to rejoice, and earth reason to mourn.Woe for the earth and for the sea (ουαι την γην και την ταλασσαν ouai tēn gēn kai tēn thalassan). The accusative after ουαι ouai as in Revelation 8:13, but nominative in Revelation 18:10, Revelation 18:16, Revelation 18:19 in place of the usual dative (Matthew 11:21; Matthew 18:7, etc.).Is gone down Second aorist (effective) active indicative of καταβαινω katabainō “did go down.”But a short time (ολιγον καιρον oligon kairon). Accusative of extent of time, “a little time.” The devil‘s departure from his warfare in the heavens reveals (ειδως eidōs knowing, perfect active participle) to him that his time for doing harm to men is limited, and hence his great wrath (τυμον thumon boiling rage). [source]
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 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 See Revelation 20:11 for the picture. [source]
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 Made first of Solomon (2 Samuel 7:14) and applied to David later in Psalm 89:26. [source]
“Face to face with God” in sheer defiance, like Milton‘s picture of Satan in Paradise Lost. See Daniel 7:25; Daniel 8:10. The aorist ηνοιχεν ēnoixen is probably constative, for he repeated the blasphemies, though the phrase This verse explains Revelation 13:5. The Roman emperors blasphemously assumed divine names in public documents. They directed their blasphemy against heaven itself (“his tabernacle,” την σκηνην αυτου tēn skēnēn autou Revelation 7:15; Revelation 12:12; Revelation 21:3) and against “them that dwell in the heaven” (τους εν τωι ουρανωι σκηνουντας tous en tōi ouranōi skēnountas), the same phrase of Revelation 12:12 (either angels or the redeemed or both). [source]
Repeated Old Testament promise (first to Abraham, Genesis 17:7.). Cf. Revelation 21:3. [source]
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). [source]
“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. [source]
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). [source]
Dative case with λατρευω latreuō (present active indicative, old verb, originally to serve for hire λατρον latron then service in general, then religious service to God, Matthew 4:10, then in particular ritual worship of the priests, Hebrews 8:5). All the redeemed are priests (Revelation 16:5, Revelation 16:10) in the heavenly temple (Revelation 6:9) as here. But this service is that of spiritual worship, not of external rites (Romans 12:1; Philemon 3:3).Day and night (ημερας και νυκτος hēmeras kai nuktos). Genitive of time, “by day and night,” as in Revelation 4:8 of the praise of the four living creatures.Shall spread his tabernacle over them Future (change of tense from present in λατρευουσιν latreuousin) active of σκηνοω skēnoō old verb from σκηνος skēnos (tent, tabernacle), used in John 1:14 of the earthly life of Christ, elsewhere in N.T. only in Rev (Revelation 7:14; Revelation 12:12; Revelation 13:6; Revelation 21:3). In Revelation 12:12; Revelation 13:6 of those who dwell in tents, here of God spreading his tent “over” (επ αυτους ep' autous) the redeemed in heaven, in Revelation 21:3 of God tabernacling “with” (μετ αυτων met' autōn) the redeemed, in both instances a picture of sacred fellowship, and “the further idea of God‘s Presence as a protection from all fear of evil” (Swete) like the overshadowing of Israel by the Shekinah and a possible allusion also to the tents (σκηναι skēnai) of the feast of tabernacles and to the tent of meeting where God met Moses (Exodus 33:7-11). [source]
Future (change of tense from present in λατρευουσιν latreuousin) active of σκηνοω skēnoō old verb from σκηνος skēnos (tent, tabernacle), used in John 1:14 of the earthly life of Christ, elsewhere in N.T. only in Rev (Revelation 7:14; Revelation 12:12; Revelation 13:6; Revelation 21:3). In Revelation 12:12; Revelation 13:6 of those who dwell in tents, here of God spreading his tent “over” (επ αυτους ep' autous) the redeemed in heaven, in Revelation 21:3 of God tabernacling “with” (μετ αυτων met' autōn) the redeemed, in both instances a picture of sacred fellowship, and “the further idea of God‘s Presence as a protection from all fear of evil” (Swete) like the overshadowing of Israel by the Shekinah and a possible allusion also to the tents (σκηναι skēnai) of the feast of tabernacles and to the tent of meeting where God met Moses (Exodus 33:7-11). [source]