The Meaning of Revelation 21:14 Explained

Revelation 21:14

KJV: And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.

YLT: and the wall of the city had twelve foundations, and in them names of the twelve apostles of the Lamb.

Darby: And the wall of the city had twelve foundations, and on them twelve names of the twelve apostles of the Lamb.

ASV: And the wall of the city had twelve foundations, and on them twelve names of the twelve apostles of the Lamb.

KJV Reverse Interlinear

And  the wall  of the city  had  twelve  foundations,  and  in  them  the names  of the twelve  apostles  of the Lamb. 

What does Revelation 21:14 Mean?

Verse Meaning

Since there are foundations to the city (cf. Hebrews 11:10; Hebrews 11:13-16), it will be a permanent abode for the righteous in contrast to temporary dwellings that lacked foundations. The foundations may be one on top of each other in layers, but probably each section of the wall, between the gate-towers, has its own foundation. [1] As the walls and gates represent protection, so the foundations speak of permanence.
Evidently the church, represented by the apostles (cf. Ephesians 2:20), will be in the New Jerusalem, as will Israel ( Revelation 21:12). However assigning the name of each apostle to a particular foundation stone is as impossible as matching the names of Israel"s tribes with the gates. Even identifying exactly which of the apostles and tribes will receive this honor is impossible now. Note the distinction between Israel and the church even in the eternal state (cf. Matthew 19:28; Luke 22:30). God had a role for each group and an identity separate from the other in the past and as He does in the present. [2] This distinction between the foundations and the walls harmonizes with belief that the church did not replace Israel in the plans of God.
"The combination of the twelve tribes in Revelation 21:12 and the twelve apostles is a way of saying that Israel of old and the Christian church are united in God"s final scheme of things." [2]2
Being a covenant theologian, Morris did not mean that Israel and the church will be distinct throughout eternity as different segments of the people of God. He meant that this passage presents Israel and the church as all the people of God united in God"s final scheme of things. However, as a dispensationalist I can accept his statement at face value.
That these are apostles "of the Lamb" again focuses glory on the Lamb in this city.

Context Summary

Revelation 21:9-27 - "the Holy City"
The "new Jerusalem" is the redeemed Church united with her Lord in the act of governing the whole world. A city is obviously the seat of imperial rule. In that blessed condition the saints will rule the earth as the powers of darkness rule it now. We shall enjoy the fellowship of the good and great of every age. In a literal sense we shall be fellow-citizens with the saints. All ages and dispensations will blend there. Angels at the gates; the names of the twelve tribes and twelve Apostles engraved in imperishable characters to indicate the blending of the dispensations; the differing stones, representing variety of character and function but all blending in the light of the Lamb on the throne.
The happy throngs pour through the gates with never-ending rapture. Those gates, facing every quarter, stand always open; but none desire to go forth, except commissioned on some errand by the King. All the glory and honor of the world are gathered within those walls, because Jesus will be king over every department of human life. There will be room for all beauty, art, and culture in the city of eternal light and love. [source]

Chapter Summary: Revelation 21

1  A new heaven and a new earth
10  The heavenly Jerusalem, with a full description thereof
23  She needs no sun, the glory of God being her light
24  The kings of the earth bring their riches unto her

Greek Commentary for Revelation 21:14

Had [εχων]
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. [source]
Twelve foundations [τεμελιους δωδεκα]
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 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. [source]
On them [επ αυτων]
On the twelve foundation stones. [source]
Names of the twelve apostles of the Lamb [ονοματα των δωδεκα αποστολων του αρνιου]
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. [source]
Foundations [θεμελίους]
See on the kindred verb θεμελιώσει shaltsettle, 1 Peter 5:10. [source]
In them the names [ἐν αὐτοῖς ὀνόματα]
The correct reading is ἐπ ' αὐτῶν δώδεκα ὀνόματα, onthem twelve names. [source]

Reverse Greek Commentary Search for Revelation 21:14

Matthew 16:18 Thou art Peter [οὺ εἶ Πέτρος]
Christ responds to Peter's emphatic thou with another, equally emphatic. Peter says, “Thou art the Christ.” Christ replies, “Thou art Peter.” Πέτρος (Peter ) is used as a proper name, but without losing its meaning as a common noun. The name was bestowed on Simon at his first interview with Jesus (John 1:42) under the form of its Aramaic equivalent, CephasIn this passage attention is called, not to the giving of the name, but to its meaning. In classical Greek the word means a piece of rock, as in Homer, of Ajax throwing a stone at Hector (“Iliadvii., 270), or of Patroclus grasping and hiding in his hand a jagged stone (“Iliadxvi., 784).On this rock ( ἐπὶ ταύτῃ τῇ πέρᾳ )The word is feminine, and means a rock, as distinguished from a stone or a fragment of rock ( πέτρος , above). Used of a ledge of rocks or a rocky peak. In Homer (“Odyssey,” ix., 243), the rock ( πέτρην ) which Polyphemus places at the door of his cavern, is a mass which two-and-twenty wagons could not remove; and the rock which he hurled at the retreating ships of Ulysses, created by its fall a wave in the sea which drove the ships back toward the land (“Odyssey,” ix., 484). The word refers neither to Christ as a rock, distinguished from Simon, a stone, nor to Peter's confession, but to Peter himself, in a sense defined by his previous confession, and as enlightened by the “Father in Heaven.” The reference of πέτρα to Christ is forced and unnatural. The obvious reference of the word is to Peter. The emphatic this naturally refers to the nearest antecedent; and besides, the metaphor is thus weakened, since Christ appears here, not as the foundation, but as the architect: “On this rock will I build.” Again, Christ is the great foundation, the “chief corner-stone,” but the New Testament writers recognize no impropriety in applying to the members of Christ's church certain terms which are applied to him. For instance, Peter himself (1 Peter 2:4), calls Christ a living stone, and, in 1 Peter 2:5, addresses the church as living stones. In Revelation 21:14, the names of the twelve apostles appear in the twelve foundation-stones of the heavenly city; and in Ephesians 2:20, it is said, “Ye are built upon the foundation of the apostles and prophets (i.e., laid by the apostles and prophets), Jesus Christ himself being the chief corner-stone.” Equally untenable is the explanation which refers πέτρα to Simon's confession. Both the play upon the words and the natural reading of the passage are against it, and besides, it does not conform to the fact, since the church is built, not on confessions, but on confessors - living men. “The word πέτρα ,” says Edersheim, “was used in the same sense in Rabbinic language. According to the Rabbins, when God was about to build his world, he could not rear it on the generation of Enos, nor on that of the flood, who brought destruction upon the world; but when he beheld that Abraham would arise in the future, he said' 'Behold, I have found a rock to build on it, and to found the world,' whence, also, Abraham is called a rock, as it is said' 'Look unto the rock whence ye are hewn.' The parallel between Abraham and Peter might be carried even further. If, from a misunderstanding of the Lord's promise to Peter, later Christian legend represented the apostle as sitting at the gate of heaven, Jewish legend represents Abraham as sitting at the gate of Gehenna, so as to prevent all who had the seal of circumcision from falling into its abyss” (“Life and Times of Jesus”). The reference to Simon himself is confirmed by the actual relation of Peter to the early church, to the Jewish portion of which he was a foundation-stone. See Acts, Acts 1:15; Acts 2:14, Acts 2:37; Acts 3:12; Acts 4:8; Acts 5:15, Acts 5:29; Acts 9:34, Acts 9:40; Acts 10:25, Acts 10:26; Galatians 1:15.Church ( ἐκκλησίαν ) ἐκ out, καλέω , to call or summon. This is the first occurrence of this word in the New Testament. Originally an assembly of citizens, regularly summoned. So in New Testament, Acts 19:39. The Septuagint uses the word for the congregation of Israel, either as summoned for a definite purpose (Acts 7:38); but for this there is more commonly employed συναγωγή , of which synagogue is a transcription; σύν , together, ἄγω , to bring (Acts 13:43). In Christ's words to Peter the word ἐκκλησία acquires special emphasis from the opposition implied in it to the synagogue. The Christian community in the midst of Israel would be designated as ἐκκλησία , without being confounded with the συναγωγή , the Jewish community. See Acts 5:11; Acts 8:1; Acts 12:1; Acts 14:23, Acts 14:27, etc. Nevertheless συναγωγή is applied to a Christian assembly in James 2:2, while ἐπισυναγωγή (gathering or assembling together ) is found in 2 Thessalonians 2:1; Hebrews 10:25. Both in Hebrew and in New Testament usage ἐκκλησία implies more than a collective or national unity; rather a community based on a special religious idea and established in a special way. In the New Testament the term is used also in the narrower sense of a single church, or a church confined to a particular place. So of the church in the house of Aquila and Priscilla (Romans 16:5); the church at Corinth, the churches in Judea, the church at Jerusalem, etc.Gates of hell ( πύλαι ᾅδου )Rev., Hades. Hades was originally the name of the god who presided over the realm of the dead - Pluto or Dis. Hence the phrase, house of Hades. It is derived from ἀ , not, and; ἰδεῖν , to see; and signifies, therefore, the invisible land, the realm of shadow. It is the place to which all who depart this life descend, without reference to their moral character. By this word the Septuagint translated the Hebrew Sheol, which has a similar general meaning. The classical Hades embraced both good and bad men, though divided into Elysium, the abode of the virtuous, and Tartarus, the abode of the wicked. In these particulars it corresponds substantially with Sheol; both the godly and the wicked being represented as gathered into the latter. See Genesis 42:38; Psalm 9:17; Psalm 139:8; Isaiah 14:9; Isaiah 57:2; Ezekiel 32:27; Hosea 13:14. Hades and Sheol were alike conceived as a definite place, lower than the world. The passage of both good and bad into it was regarded as a descent. The Hebrew conception is that of a place of darkness; a cheerless home of a dull, joyless, shadowy life. See Psalm 6:5; Psalm 94:17; Psalm 115:17; Psalm 88:5, Psalm 88:6, Psalm 88:10; Job 10:21; Job 3:17-19; Job 14:10, Job 14:11; Ecclesiastes 9:5. Vagueness is its characteristic. In this the Hebrew's faith appears bare in contrast with that of the Greek and Roman. The pagan poets gave the popular mind definite pictures of Tartarus and Elysium; of Styx and Acheron; of happy plains where dead heroes held high discourse, and of black abysses where offenders underwent strange and ingenious tortures. There was, indeed, this difference between the Hebrew and the Pagan conceptions; that to the Pagan, Hades was the final home of its tenants, while Sheol was a temporary condition. Hence the patriarchs are described (Hebrews 11:16) as looking for a better, heavenly country; and the martyrs as enduring in hope of “a better resurrection.” Prophecy declared that the dead should arise and sing, when Sheol itself should be destroyed and its inmates brought forth, some to everlasting life, and others to shame and contempt (Isaiah 26:19; Hosea 13:14; Daniel 12:2). Paul represents this promise as made to the fathers by God, and as the hope of his countrymen (Acts 26:7). God was the God of the dead as well as of the living; present in the dark chambers of Sheol as well as in heaven (Psalm 139:8; Psalm 16:10). This is the underlying thought of that most touching and pathetic utterance of Job (Job 14:13-15), in which he breathes the wish that God would hide him with loving care in Hades, as a place of temporary concealment, where he will wait patiently, standing like a sentinel at his post, awaiting the divine voice calling him to a new and happier life. This, too, is the thought of the familiar and much-disputed passage, Job 19:23-27. His Redeemer, vindicator, avenger, shall arise after he shall have passed through the shadowy realm of Sheol. “A judgment in Hades, in which the judge will show himself his friend, in which all the tangled skein of his life will be unravelled by wise and kindly hands, and the insoluble problem of his strange and self-contradicting experience will at last be solved - this is what Job still looks for on that happy day when he shall see God for himself, and find his Goel (vindicator) in that Almighty Deliverer” (Cox, “Commentary on the Book of Job”). In the New Testament, Hades is the realm of the dead. It cannot be successfully maintained that it is, in particular, the place for sinners (so Cremer, “Biblico-Theological Lexicon”). The words about Capernaum (Matthew 11:23), which it is surprising to find Cremer citing in support of this position, are merely a rhetorical expression of a fall from the height of earthly glory to the deepest degradation, and have no more bearing upon the moral character of Hades than the words of Zophar (Job 11:7, Job 11:8) about the perfection of the Almighty. “It is high as heaven - deeper than Sheol. ” Hades is indeed coupled with Death (Revelation 1:18; Revelation 6:8; Revelation 20:13, Revelation 20:14), but the association is natural, and indeed inevitable, apart from all moral distinctions. Death would naturally be followed by Hades in any case. In Revelation 20:13, Revelation 20:14, the general judgment is predicted, and not only Death and Hades, but the sea give tip their dead, and only those who are not written in the book of life are cast into the lake of fire (Revelation 20:15). The rich man was in Hades (Luke 16:23), and in torments, but Lazarus was also in Hades, “in Abraham's bosom.” The details of this story “evidently represent the views current at the time among the Jews. According to them, the Garden of Eden and the Tree of Life were the abode of the blessed. We read that the righteous in Eden see the wicked in Gehenna and rejoice; and similarly, that the wicked in Gehenna see the righteous sitting beatified in Eden, and their souls are troubled (Edersheim, “Life and Times of Jesus”). Christ also was in Hades (Acts 2:27, Acts 2:31). Moreover, the word γέεννα , hell (see on Matthew 5:22), is specially used to denote the place of future punishment. Hades, then, in the New Testament, is a broad and general conception, with an idea of locality bound up with it. It is the condition following death, which is blessed or the contrary, according to the moral character of the dead, and is therefore divided into different realms, represented by Paradise or Abraham's bosom, and Gehenna. The expression Gates of Hades is an orientalism for the court, throne, power, and dignity of the infernal kingdom. Hades is contemplated as a mighty city, with formidable, frowning portals. Some expositors introduce also the idea of the councils of the Satanic powers, with reference to the Eastern custom of holding such deliberations in the gates of cities. Compare the expression Sublime Porte, applied to the Ottoman court. The idea of a building is maintained in both members of the comparison. The kingdom or city of Hades confronts and assaults the church which Christ will build upon the rock. See Job 38:17; Psalm 9:13; Psalm 107:18; Isaiah 38:10. [source]
Mark 3:14 He appointed twelve [εποιησεν δωδεκα]
This was a second selection out of those invited to the hills and after the night of prayer and after day came (Luke 6:13). Why he chose twelve we are not told, probably because there were twelve tribes in Israel. It was a good round number at any rate. They were to be princes in the new Israel (cf. Matthew 19:28; Luke 22:30; Revelation 21:14, Revelation 21:15). Luke (Luke 6:13-16) also gives the list of the twelve at this point while Matthew (Matthew 10:1-4) postpones giving the names till they are sent out in Galilee. There is a fourth list in Acts 1:13. See discussion of the names of the apostles on Matthew 10:1-4 and pp. 271-3 of my Harmony of the Gospels for Students of the Life of Christ. The three groups of four begin alike (Simon, Philip, James). There are some difficulties. [source]
2 Timothy 2:19 Seal [σφραγῖδα]
Mostly in Revelation. Only here in Pastorals. In Paul, Romans 4:11; 1 Corinthians 9:2. Used here rather in the sense of inscription or motto. Comp. Deuteronomy 6:9; Deuteronomy 11:20; Revelation 21:14. There are two inscriptions on the foundation stone, the one guaranteeing the security, the other the purity, of the church. The two go together. The purity of the church is indispensable to its security. [source]
Hebrews 11:10 For he looked for a city which hath foundations [ἐξεδέχετο γὰρ τὴν τοὺς θεμελίους ἔξουσαν πόλιν]
The sense is impaired in A.V. by the omission of the articles, the city, the foundations. Passing over the immediate subject of God's promise to Abraham - his inheritance of the land in which he sojourns - the writer fastens the patriarch's faith upon the heavenly fulfillment of the promise - the perfected community of God, which, he assumes, was contained in the original promise. By the city he means the heavenly Jerusalem, and his statement is that Abraham's faith looked forward to that. The idea of the new or heavenly Jerusalem was familiar to the Jews. See Hebrews 12:22, Hebrews 13:14; Galatians 4:26; Revelation 3:12; Revelation 21:2. The Rabbins regarded it as an actual city. For the foundations comp. Revelation 21:14. In ascribing to the patriarchs an assured faith in heaven as the end and reward of their wanderings, the writer oversteps the limits of history; but evidently imports into the patriarchal faith the contents of a later and more developed faith - that of himself and his readers. [source]
Revelation 10:2 And he had [και εχων]
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]
Revelation 12:1 A woman [γυνη]
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]
Revelation 14:19 And cast it [εβαλεν]
Repeating εβαλεν — ebalen and referring to αμπελον — ampelon (vintage) just before.Into the winepress the great winepress (εις την ληνον τον μεγαν — eis tēn lēnon ton megan). Ληνος — Lēnos is either feminine as in Revelation 14:20; Revelation 19:15, or masculine sometimes in ancient Greek. Here we have both genders, a solecism frequent in the Apocalypse (Revelation 21:14 το τειχος εχων — to teichos echōn). See Matthew 21:33. For this metaphor of God s wrath see Revelation 14:10; Revelation 15:1, Revelation 15:7; Revelation 16:1, Revelation 16:19; Revelation 19:15. [source]
Revelation 14:19 Into the winepress the great winepress [εις την ληνον τον μεγαν]
Ληνος — Lēnos is either feminine as in Revelation 14:20; Revelation 19:15, or masculine sometimes in ancient Greek. Here we have both genders, a solecism frequent in the Apocalypse (Revelation 21:14 το τειχος εχων — to teichos echōn). See Matthew 21:33. For this metaphor of God s wrath see Revelation 14:10; Revelation 15:1, Revelation 15:7; Revelation 16:1, Revelation 16:19; Revelation 19:15. [source]
Revelation 12:1 Arrayed with the sun [περιβεβλημενη τον ηλιον]
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]
Revelation 14:19 Gathered [ετρυγησεν]
Like ετεριστη — etheristhē in Revelation 14:16, in obedience to the instructions in Revelation 14:18 “The vine of the earth.” Here αμπελος — ampelos is used for the enemies of Christ collectively pictured.And cast it Repeating εβαλεν — ebalen and referring to αμπελον — ampelon (vintage) just before.Into the winepress the great winepress (εις την ληνον τον μεγαν — eis tēn lēnon ton megan). Ληνος — Lēnos is either feminine as in Revelation 14:20; Revelation 19:15, or masculine sometimes in ancient Greek. Here we have both genders, a solecism frequent in the Apocalypse (Revelation 21:14 το τειχος εχων — to teichos echōn). See Matthew 21:33. For this metaphor of God s wrath see Revelation 14:10; Revelation 15:1, Revelation 15:7; Revelation 16:1, Revelation 16:19; Revelation 19:15. [source]

What do the individual words in Revelation 21:14 mean?

And the wall of the city had foundations twelve in them [the] twelve names of the twelve apostles of the Lamb
καὶ τὸ τεῖχος τῆς πόλεως ἔχων θεμελίους δώδεκα ἐπ’ αὐτῶν δώδεκα ὀνόματα τῶν δώδεκα ἀποστόλων τοῦ Ἀρνίου

τεῖχος  wall 
Parse: Noun, Nominative Neuter Singular
Root: τεῖχος  
Sense: the wall around a city, town wall.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
πόλεως  city 
Parse: Noun, Genitive Feminine Singular
Root: πόλις  
Sense: a city.
θεμελίους  foundations 
Parse: Noun, Accusative Masculine Plural
Root: θεμέλιον 
Sense: laid down as a foundation, the foundation (of a building, wall, city).
δώδεκα  twelve 
Parse: Adjective, Accusative Masculine Plural
Root: δώδεκα  
Sense: twelve.
δώδεκα  [the]  twelve 
Parse: Adjective, Accusative Neuter Plural
Root: δώδεκα  
Sense: twelve.
ὀνόματα  names 
Parse: Noun, Accusative Neuter Plural
Root: ὄνομα  
Sense: name: univ.
τῶν  of  the 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
δώδεκα  twelve 
Parse: Adjective, Genitive Masculine Plural
Root: δώδεκα  
Sense: twelve.
ἀποστόλων  apostles 
Parse: Noun, Genitive Masculine Plural
Root: ἀπόστολος  
Sense: a delegate, messenger, one sent forth with orders.
τοῦ  of  the 
Parse: Article, Genitive Neuter Singular
Root:  
Sense: this, that, these, etc.
Ἀρνίου  Lamb 
Parse: Noun, Genitive Neuter Singular
Root: ἀρνίον  
Sense: .