07900
 \\Blessed and holy\\ (\\makarios kai hagios\\). A fifth beatitude
 # 1:3; 14:13; 16:15; 19:9
 already and two more to come
 # 22:7,14
 seven in all). Here \\hagios\\ is added to the usual \\makarios\\. The
 second death (\\ho deuteros thanatos\\). The spiritual death of
 # 2:11; 20:14; 21:8
 in contrast to the first or physical death. This language raises
 a question about the interpretation of the first and the second
 resurrections, whether both are of the body or one of the spirit.
 There seems no way to reach a solid conception about it. In
 # 1Co 15:23
 there is no mention of the resurrection of any save "those of
 Christ" (\\hoi tou Christou\\), though the end follows (verse
 # 24
 However, Paul elsewhere
 # Ac 24:15
 speaks of the resurrection of the just and of the unjust as if
 one event. \\Priests of God and of Christ\\ (\\hiereis tou theou kai\\
 \\tou Christou\\). As in
 # 1:6; 5:10; 22:3,5
 \\Shall reign with him\\ (\\basileusousin met' autou\\). As promised in
 the same passages. The servants of God are to be priests with
 Christ and to reign with him
 # Mt 19:28
 In
 # 5:10
 \\epi ts gs\\ (upon earth) occurs, but this item does not appear
 here. "No hint is given as to where this service is to be
 rendered and this royalty to be exercised" (Swete).

07901
 \\When are finished\\ (\\hotan telesthi\\). Indefinite future temporal
 clause with \\hotan\\ and the first aorist passive subjunctive of
 \\tele\\, "whenever are finished." \\Shall be loosed\\ (\\luthsetai\\).
 Future passive of \\lu\\, no longer bound as in
 # 20:2
 He uses the future as a prophet in verses
 # 7,8
 but in
 # 9,10
 he uses the aorist as a seer. \\Out of his prison\\ (\\ek ts phulaks\\
 \\autou\\). For \\phulak\\ in this sense see
 # 2:10
 Out of the abyss of verses
 # 2,3

07902
 \\To deceive the nations\\ (\\plansai ta ethn\\). First aorist active
 infinitive of purpose of \\plana\\, Satan's chief task (chapters 12
 to 18, in particular
 # 12:9; 13:14; 19:20; 20:3,10
 \\Which are in the four corners of the earth\\ (\\ta en tais tessarsi\\
 \\gniais ts gs\\). Clearly the reign with Christ, if on earth, was
 not shared in by all on earth, for Satan finds a large and ready
 following on his release. See
 # 7:1
 # Isa 11:12
 for "the four corners of the earth." \\Gog and Magog\\ (\\ton Gg kai\\
 \\Magg\\). Accusative in explanatory apposition with \\ta ethn\\ (the
 nations). Magog is first mentioned in
 # Ge 10:2
 The reference here seems to be
 # Eze 38:2
 where both are mentioned. Josephus (_Ant_. I. 6. 1) identifies
 Magog with the Scythians, with Gog as their prince. In the
 rabbinical writings Gog and Magog appear as the enemies of the
 Messiah. Some early Christian writers thought of the Goths and
 Huns, but Augustine refuses to narrow the imagery and sees only
 the final protest of the world against Christianity. \\To gather\\
 \\them together to the war\\ (\\sunagagein autous eis ton polemon\\).
 Second aorist active infinitive of purpose of \\sunag\\, a congenial
 task for Satan after his confinement. See
 # 16:14
 for this very phrase and also
 # 17:14; 19:19
 \\Of whom\\ (\\hn--autn\\). Pleonasm or redundant pronoun as in
 # 3:8
 and often (of whom--of them). \\As the sand of the sea\\ (\\hs h\\
 \\ammos ts thalasss\\). Already in
 # 12:18
 Clearly then the millennium, whatever it is, does not mean a
 period when Satan has no following on earth, for this vast host
 rallies at once to his standard.

07903
 \\They went up\\ (\\anebsan\\). Second aorist active indicative of
 \\anabain\\, a return to the manner of the seer as in verses
 # 4,5
 \\Over the breadth of the earth\\ (\\epi to platos ts gs\\). \\Platos\\ is
 old word, in N.T. only here,
 # 21:16; Eph 3:18
 The hosts of Satan spread over the earth. \\Compassed\\ (\\ekukleusan\\).
 First aorist (prophetic) active indicative of \\kukleu\\, to
 encircle, late verb (Strabo) from \\kuklos\\ (circle), in N.T. only
 here and margin in
 # Joh 10:24
 (for \\ekuklsan\\ from \\kuklo\\). \\The camp of the saints\\ (\\tn\\
 \\paremboln tn hagin\\). \\Parembol\\ (\\para, en, ball\\) is common
 late word for military camp, in LXX for the Israelites in the
 desert
 # Ex 29:14
 etc.), in N.T. for Roman barracks
 # Ac 24:34,37
 and for an army in line of battle
 # Heb 11:34; Re 20:9
 \\The beloved city\\ (\\tn polin tn gapmenn\\). Perfect passive
 participle of \\agapa\\, "the city the beloved." See
 # Ps 78:68; 87:2
 for Jerusalem so described. So Charles takes it here, but Swete
 holds it to be "the Church the New Zion" that is meant. \\And fire\\
 \\came down out of heaven\\ (\\kai kateb pur ek tou ouranou\\). Second
 aorist (prophetic) active indicative of \\katabain\\. Cf.
 # Ge 19:24; 39:6; Eze 38:22; 2Ki 1:10,12; Lu 9:54
 (about John). \\Devoured them\\ (\\katephagen autous\\). Second aorist
 (prophetic) active of \\katesthi\\, to eat up (down). Vivid climax
 to this last great battle with Satan.

07904
 \\Was cast\\ (\\eblth\\). First aorist (prophetic, affective) passive
 indicative of \\ball\\ (verse
 # 3
 \\Into the lake of fire and brimstone\\ (\\eis tn limnn tou puros kai\\
 \\theiou\\). As in
 # 19:20
 with the two beasts, as he adds, "where are also the beast and
 the false prophet" (\\hopou kai to thrion kai ho pseudoprophts\\).
 \\They shall be tormented\\ (\\basanisthsontai\\). Return to the
 prophetic future of verses
 # 7,8
 For \\basaniz\\ see
 # 9:5; 14:10
 For "day and night" (\\hmeras kai nuktos\\) see
 # 4:8; 7:15; 12:10; 14:11
 For "for ever and ever" (\\eis tous ainas ton ainn\\) see
 # 1:6,18; 4:9,10; 5:13; 7:12; 10:6; 11:15
 etc. The devil was cast down from heaven
 # 12:9
 then imprisoned
 # 20:2
 now he received his final doom.

07905
 \\A great white throne\\ (\\thronon megan leukon\\). Here \\megan\\ (great)
 is added to the throne pictures in
 # 4:4; 20:4
 The scene is prepared for the last judgment often mentioned in
 the N.T.
 # Mt 25:31-46; Ro 14:10; 2Co 5:10
 "The absolute purity of this Supreme Court is symbolized by the
 colour of the Throne" (Swete) as in
 # Da 7:9; Ps 9:1; 97:2
 The name of God is not mentioned, but the Almighty Father sits
 upon the throne
 # 4:2,9; 5:1,7,13; 6:16; 7:10,15; 19:4; 21:5
 and the Son sits there with him
 # Heb 1:3
 and works with the Father
 # Joh 5:19-21; 10:30; Mt 25:31; Ac 17:31; 2Co 5:10; 2Ti 4:1
 \\From whose face the earth and the heaven fled away\\ (\\hou apo\\
 \\prospou ephugen h ge kai ho ouranos\\). Second aorist (prophetic)
 active of \\pheug\\. See
 # 16:20
 The non-eternity of matter is a common teaching in the O.T.
 # Ps 97:5; 102:27; Isa 51:6
 as in the N.T.
 # Mr 13:31; 2Pe 3:10
 \\Was found\\ (\\heureth\\). First aorist passive indicative of
 \\heurisk\\. All is now spiritual. Even scientists today are
 speaking of the non-eternity of the universe.

07906
 \\The dead, the great and the small\\ (\\tous nekrous tous megalous kai\\
 \\tous mikrous\\). The general resurrection of verse
 # 13
 is pictured by anticipation as already over. No living are
 mentioned after the battle of verses
 # 7-10
 though some will be living when Jesus comes to judge the quick
 and the dead
 # 2Ti 4:1; 1Th 4:13
 All classes and conditions
 # 11:18; 13:16; 19:5,18
 John saw "standing before the throne" (\\hesttas enpion tou\\
 \\thronou\\). \\Books were opened\\ (\\biblia noichthsan\\). First aorist
 passive of \\anoig\\. Like
 # Da 7:10
 The record of each human being has been kept in God's books. \\Were\\
 \\judged\\ (\\ekrithsan\\). First aorist passive indicative of \\krin\\.
 The sentence upon each rests upon written evidence. \\Another book\\
 \\which is the book of life\\ (\\allo biblion ho estin ts zs\\). This
 book has already been mentioned
 # 3:5; 13:8; 17:8
 "It is the roll of living citizens of Jerusalem" (Swete), "the
 church of the first born enrolled in heaven"
 # Heb 12:23
 The books are "the vouchers for the book of life" (Alford). We
 are saved by grace, but character at last (according to their
 works) is the test as the fruit of the tree
 # Mt 7:16,20; 10:32; 25:31-46; Joh 15:6; 2Co 5:10; Ro 2:10
 # Re 2:23; 20:12; 22:12

07907
 \\Gave up\\ (\\edken\\). Just "gave" (first aorist active indicative of
 \\didmi\\), but for the sea to give is to give up (effective
 aorist). Sea as well as land delivers its dead (all kinds of
 dead, good and bad). Swete notes that accidental deaths will not
 prevent any from appearing. Milligan is sure that the sea here
 means "the sea of the troubled and sinful world." \\Death and\\
 \\Hades\\ (\\ho thanatos kai ho hids\\). "An inseparable pair" (Swete)
 as in
 # 1:18; 6:8; 20:14
 So in
 # Mt 16:18
 "the gates of Hades" means the power of death. Etymologically
 Hades is the unseen world where all who die are as opposed to
 this visible world, but in actual use Hades is sometimes treated
 as the abode of the unrighteous
 # Lu 16:23
 Charles thinks that this is true here, though there is nothing to
 show it apart from the personification of death and Hades and the
 casting of both into the lake of fire in verse
 # 14
 Here again "each man" (\\hekastos\\) receives judgment according to
 his deeds
 # Mt 16:27; 1Co 3:13; 2Co 5:10; Ro 2:6; 14:12; 1Pe 1:17; Re 2:23

07908
 \\Were cast\\ (\\eblthsan\\). As the devil
 # 20:10
 followed the two beasts
 # 19:20
 into the same dread lake of fire. Death is personified and is
 disposed of, "the last enemy"
 # 1Co 15:26
 and Paul sings the paean of victory over death
 # 1Co 15:54
 from
 # Ho 13:14
 Hades has no more terrors, for the saints are in heaven. There is
 no more fear of death
 # Heb 2:15
 for death is no more
 # Re 21:4
 The second death
 # 2:11; 20:6; 21:8
 is here identified as in
 # 21:8
 with the lake of fire.

07909
 \\If any was not found written in the book of life\\ (\\ei tis ouch\\
 \\heureth en ti bibli ts zs\\). Condition of first class with
 \\ei\\ and the first aorist passive indicative of \\heurisk\\. In this
 short sentence the doom is told of all who are out of Christ, for
 they too follow the devil and the two beasts into the lake of
 fire (the counterpart of the Gehenna of fire,
 # Mt 5:22
 There is no room here for soul sleeping, for an intermediate
 state, for a second chance, or for annihilation of the wicked. In
 # Da 12:2
 there is a resurrection to death as well as to life and so in
 # Joh 5:29; Ac 24:15
07910
 \\A new heaven and a new earth\\ (\\ouranon kainon kai gn kainn\\).
 This new vision (\\eidon\\) is the picture of the bliss of the
 saints. \\The first heaven and the first earth\\ (\\ho prtos ouranos\\
 \\kai h prt g\\) \\are passed away\\ (\\aplthan\\, went away, second
 aorist active indicative of \\aperchomai\\). "Fled away" (\\ephugen\\) in
 # 20:11
 \\And the sea is no more\\ (\\kai h thalassa ouk estin eti\\). The sea
 had given up its dead
 # 20:13
 There were great risks on the sea
 # 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
 # 21:1-8
 in sharp contrast to the lake of fire in
 # 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.

07911
 \\The holy city, new Jerusalem\\ (\\tn polin tn hagian Ierousalm\\
 \\kainn\\). "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
 # Mt 4:5; 27:53
 but now in reality because it is new and fresh (\\kainn\\), this
 heavenly Jerusalem of hope
 # Heb 12:22
 this Jerusalem above
 # Ga 4:26
 where our real citizenship is
 # Php 3:20
 \\Coming down out of heaven from God\\ (\\katabainousan ek tou ouranou\\
 \\apo tou theou\\). Glorious picture caught by John and repeated from
 # 3:12
 and again in
 # 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\\ (\\htoimasmenn\\). Perfect passive participle of
 \\hetoimaz\\ as in
 # 19:7
 The Wife of the Lamb made herself ready in her bridal attire. \\As\\
 \\a bride adorned\\ (\\hs numphn kekosmmenn\\). Perfect passive
 participle of \\kosme\\, old verb (from \\kosmos\\ ornament like our
 cosmetics), as in
 # 21:19
 Only here the figure of bride is not the people of God as in
 # 19:7
 but the abode of the people of God (the New Jerusalem). \\For her\\
 \\husband\\ (\\ti andri auts\\). Dative case of personal interest.

07912
 \\The tabernacle of God is with men\\ (\\h skn tou theou meta tn\\
 \\anthrpn\\). It is one of the angels of the Presence
 # 16:17; 19:5
 speaking. \\And he shall dwell with them\\ (\\kai sknsei met' autn\\).
 Future active of \\skno\\, already in
 # 7:15
 from
 # Eze 37:27; Zec 2:10; 8:8
 and used of the Incarnate Christ on earth by John
 # Joh 1:14
 now a blessed reality of the Father. The metaphor stands for the
 Shekinah Glory of God in the old tabernacle
 # 7:15; 13:6; 15:5
 the true tabernacle of which it was a picture
 # Heb 8:2; 9:11
 God is now Immanuel in fact, as was true of Christ
 # Mt 1:23

07913
 \\Shall wipe away every tear from their eyes\\ (\\exaleipsei pn\\
 \\dakruon ek tn ophthalmn autn\\). More exactly, "shall wipe out
 every tear out of their eyes" (repetition of \\ex\\) like a tender
 mother as in
 # 7:17
 # Isa 25:8
 There is no more that ought to cause a tear, for death (\\thanatos\\)
 is no more, mourning (\\penthos\\), associated with death and crying
 (\\kraug\\, wailing), and pain (\\ponos\\ as in
 # 16:10
 are all gone. There is peace and bliss.

07914
 \\Behold, I make all things new\\ (\\Idou kaina poi panta\\). The first
 time since
 # 1:8
 that God has been represented as speaking directly, though voices
 have come out of the throne before
 # 21:3
 and out of the sanctuary
 # 16:1,17
 which may be from God himself, though more likely from one of the
 angels of the Presence. This message is not addressed to John
 # 7:14; 17:7; 21:6; 22:6
 but to the entire world of the blessed. See
 # Isa 43:18
 for the words (\\Idou eg poi kaina\\). The idea of a new heaven and
 a new earth is in
 # Isa 65:17; 66:22; Ps 102:25
 For the locative here with \\epi\\ (\\epi ti throni\\) see
 # 7:10; 19:4
 (genitive more usual,
 # 4:9; 5:1,7,13
 etc.). See
 # 20:11
 for the picture. \\And he saith\\ (\\kai legei\\). Probably this means a
 change of speakers, made plain by \\moi\\ (to me) in many MSS. An
 angel apparently (as in
 # 14:13; 19:9
 assures John and urges him to write (\\grapson\\ as in
 # 1:11; 2:1,8,12,18; 3:1,7,14; 14:3
 The reason given (\\hoti\\, for) is precisely the saying in
 # 22:6
 and he uses the two adjectives (\\pistoi kai althinoi\\) employed in
 # 19:11
 about God himself, and
 # 3:14
 about Christ. In
 # 19:9
 \\althinoi\\ occurs also about "the words of God" as here. They are
 reliable and genuine.

07915
 \\They are come to pass\\ (\\Gegonan\\). Second perfect active indicative
 of \\ginomai\\ with \\-an\\ for \\-asi\\. See
 # 16:17
 for a like use of \\gegonen\\, "They have come to pass." Here again
 it is the voice of God because, as in
 # 1:8
 He says: \\I am the Alpha and the Omega\\ (\\Eg to Alpha kai to O\\)
 with the addition "the beginning and the end" (\\h arch kai to\\
 \\telos\\), the whole used in
 # 22:13
 of Christ. In
 # Isa 44:6
 there is something like the addition, and in
 # Col 1:18; Re 3:14
 \\h arch\\ is applied to Christ, while here God is the First Cause
 (\\arch\\) and the Finality (\\telos\\) as in
 # Ro 11:36; Eph 4:6
 But God works through Christ
 # Joh 1:3; Heb 1:2; Col 1:12-20
 God is the bountiful Giver
 # Jas 1:5,17
 of the Water of Life. See
 # 7:17; 22:1,17
 for this metaphor, which is based on
 # Isa 55:1
 It is God's own promise (\\Eg ds\\), "I will give." \\Of the\\
 \\fountain\\ (\\ek ts pgs\\). For this partitive use of \\ek\\ see
 # Mt 25:8
 without \\ek\\
 # Re 2:17
 \\Freely\\ (\\drean\\). See
 # Mt 10:8; Joh 4:10; Ro 3:24; Ac 8:20; Re 22:17

07916
 \\He that overcometh\\ (\\ho nikn\\). Recalls the promises at the close
 of each of the Seven Letters in chapters 2 and 3. \\Shall inherit\\
 (\\klronomsei\\). Future active of \\klronome\\, word with great
 history
 # Mr 10:17; 1Pe 1:4; Ga 4:7; Ro 8:17
 here interpreted for the benefit of these who share in Christ's
 victory. \\I will be his God\\ (\\Esomai auti theos\\). Repeated Old
 Testament promise (first to Abraham,
 # Ge 17:7
 Cf.
 # Re 21:3
 \\He shall be my son\\ (\\autos estai moi huios\\). Made first of Solomon
 # 2Sa 7:14
 and applied to David later in
 # Ps 89:26

07917
 \\Their part shall be\\ (\\to meros autn\\). In contrast to the state of
 the blessed (verses
 # 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
 # 20:15
 in the lake of fire and brimstone
 # 19:20; 20:10,14
 that is the second death
 # 2:11; 20:6,14
 See also
 # 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\\ (\\tois\\
 \\deilois\\). Old word (from \\deid\\, to fear) for the cowardly, who
 recanted under persecution, in N.T. only here,
 # Mt 8:26; Mr 4:40
 \\Unbelieving\\ (\\apistois\\). "Faithless," "untrustworthy," in contrast
 with Christ "\\ho pistos\\"
 # 1:5
 Cf.
 # 2:10,13; 3:14; 17:14
 Disloyalty is close kin to cowardice. \\Abominable\\ (\\ebdelugmenois\\).
 Perfect passive participle of \\bdeluss\\, old verb, in N.T. only
 here and
 # Ro 2:22
 common in LXX, to pollute
 # Ex 5:21
 Those who have become defiled by the impurities of
 emperor-worship
 # 7:4; 21:27; Ro 2:22; Tit 1:16
 \\Murderers\\ (\\phoneusin\\). As a matter of course and all too common
 always
 # Mr 7:21; Ro 1:29; Re 9:21
 \\Fornicators\\ (\\pornois\\). Again all too common always, then and now
 # 1Co 5:10; 1Ti 1:9
 These two crimes often go together. \\Sorcerers\\ (\\pharmakois\\). Old
 word, in N.T. only here and
 # 22:15
 Closely connected with idolatry and magic
 # 9:21; 13:13
 \\Idolaters\\ (\\eidlolatrais\\). See
 # 1Co 5:10; 10:7; Eph 5:5; Re 22:15
 With a powerful grip on men's lives then and now. \\All liars\\ (\\pasi\\
 \\tois pseudesin\\). Repeated in
 # 22:15
 and stigmatized often
 # 2:2; 3:9; 14:5; 21:8,27; 22:15
 Not a "light" sin.

07918
 \\One of the seven angels\\ (\\heis ek tn hepta aggeln\\). As in
 # 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 \\numph\\ (Bride)
 is placed in sharp contrast with the \\porn\\ (Harlot). The New
 Jerusalem was briefly presented in verse
 # 2
 but now is pictured at length
 # 21:9-22:5
 in a nearer and clearer vision. \\The bride the wife of the Lamb\\
 (\\tn numphn tn gunaika tou arniou\\). Twice already the metaphor
 of the Bride has been used
 # 19:7; 21:2
 here termed "wife" (\\gunaika\\), mentioned proleptically as in
 # 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 "Re 19:7"

07919
 \\He carried me away in the Spirit\\ (\\apnegken me en pneumati\\). See
 same language in
 # 17:7
 when John received a vision of the Harlot City in a wilderness.
 Here it is "to a mountain great and high" (\\epi oros mega kai\\
 \\hupslon\\). So it was with Ezekiel
 # Eze 40:2
 and so the devil took Jesus
 # Mt 4:8
 It was apparently not Mount Zion
 # 14:1
 for the New Jerusalem is seen from this mountain. "The Seer is
 carried thither 'in spirit' (cf.
 # 1:10; 4:1
 the Angel's \\deuro\\ is a _sursum cor_ to which his spirit under the
 influence of the 'Spirit of revelation'
 # Eph 1:17
 at once responds" (Swete). \\And he shewed me\\ (\\kai edeixen moi\\).
 First aorist active indicative of \\deiknumi\\, just as he had said
 he would do in verse
 # 9
 (\\deix soi\\, I will shew thee). Precisely the same words about
 Jerusalem as in verse
 # 2
 save the absence of \\kainn\\ (New).

07920
 \\Having the glory of God\\ (\\echousan tn doxan tou theou\\).
 Syntactically this clause goes with verse
 # 10
 the feminine accusative singular participle \\echousan\\ agreeing
 with \\polin\\, the radiance of the dazzling splendour of God as seen
 in
 # Isa 60:1; Eze 43:5
 God's very presence is in the Holy City (the Bride). \\Light\\
 (\\phstr\\). "Luminary," late word (in LXX, papyri), in N.T. only
 here and
 # Php 2:15
 Christ is the light (\\phs\\) of the world
 # Joh 8:12
 and so are Christians
 # Mt 5:14
 who have received the illumination (\\phtismos\\) of God in the face
 of Christ
 # 2Co 4:6
 and who radiate it to men
 # Php 2:15
 See both words in
 # Ge 1:3,14
 "The 'luminary' of the Holy City is her witness to Christ"
 (Swete). \\Like unto a stone most precious\\ (\\homoios lithi\\
 \\timitati\\). Associative instrumental case after \\homoios\\.
 \\Timitati\\ is the elative superlative. \\As it were a jasper stone\\
 (\\hs lithi iaspidi\\). As in
 # 4:3
 which see. \\Clear as crystal\\ (\\krustallizonti\\). Verb not found
 elsewhere from \\krustallos\\ (old word,
 # 4:6; 22:1
 "of crystalline brightness and transparency" (Thayer),
 "transparent and gleaming as rock-crystal" (Moffatt).

07921
 \\Having a wall great and high\\ (\\echousa teichos mega kai hupslon\\).
 John returns, after the parenthesis in verse
 # 11
 to the structure in verse
 # 10
 only to use the accusative \\echousan\\ as before to agree with
 \\polin\\, but the nominative \\echousa\\ as again with "twelve gates"
 (\\pulnas ddeka\\). \\Puln\\ is an old word (from \\pul\\ gate) for a
 large gate as in
 # Lu 16:20
 and six times in Rev. for the gate tower of a city wall
 # Re 21:12,13,15,21,25; 22:14
 as in
 # 1Ki 17:10; Ac 14:13
 See
 # Eze 48:31
 for these twelve gates, one for each tribe (cf.
 # Re 7:1-8
 \\At the gates\\ (\\epi tois pulsin\\). "Upon the gate towers." \\Twelve\\
 \\angels\\ (\\aggelous ddeka\\). As \\pulroi\\ or \\phulakes\\ according to
 # Isa 62:6; 2Ch 8:14
 \\Names written thereon\\ (\\onomata epigegrammena\\). Perfect passive
 participle of \\epigraph\\. \\Which are the names\\ (\\ha estin\\). Just as
 in Ezekiel's vision
 # 48:31
 so here the names of the twelve tribes of Israel appear, one on
 each gate.

07922
 \\Three gates\\ (\\pulnes treis\\) on each of the four sides as in
 # Eze 42:16
 "on the east" (\\apo anatols\\, as in
 # 16:12
 starting from the east), "on the north" (\\apo borr\\, from the
 north, as in
 # Lu 13:29
 "on the south" (\\apo notou\\, from the south, as in
 # Lu 13:29
 "on the west" (\\apo dusmn\\, from the west, as in
 # Mt 8:11

07923
 \\Had\\ (\\echn\\). Masculine present active participle of \\ech\\ instead
 of \\echon\\ (neuter like to \\teichos\\), and the participle occurs
 independently as if a principal verb (\\eichen\\) as often in this
 book. \\Twelve foundations\\ (\\themelious ddeka\\). Foundation stones,
 old adjective (from \\thema\\, from \\tithmi\\), here as in
 # 1Co 3:11; 2Ti 2:19
 with \\lithous\\ (stones understood), though often neuter substantive
 to \\themelion\\
 # Lu 6:48; Ac 16:26
 See
 # Isa 28:16; Heb 11:10
 Twelve because of the twelve apostles as foundation stones
 # Eph 2:20
 \\On them\\ (\\ep' autn\\). On the twelve foundation stones. \\Names of\\
 \\the twelve apostles of the Lamb\\ (\\onomata tn ddeka apostoln tou\\
 \\arniou\\). Jesus had spoken of twelve thrones for the apostles
 # Mt 19:28
 names of all twelve are here written, not just that of Peter, as
 some would argue from
 # Mt 16:18
 As a matter of fact, Christ is the corner stone or \\akrogniaion\\
 # 1Pe 2:6; 1Co 3:10; Eph 2:20
 though rejected by the Sanhedrin
 # Mt 21:42
 One may wonder if the name of Judas is on that stone or that of
 Matthias.

07924
 \\Had\\ (\\eichen\\). Regular imperfect here, no longer \\echn\\. \\For a\\
 \\measure a golden reed\\ (\\metron kalamon chrusoun\\). See
 # 11:1
 for \\kalamos\\ (reed). \\Metron\\ is an old word, kin to \\mtr\\
 (mother, moulder, manager), an instrument for measuring (\\metre\\)
 as in
 # Mt 7:2
 here in the predicate accusative. \\To measure\\ (\\hina metrsi\\).
 Purpose clause with \\hina\\ and the first aorist active subjunctive
 of \\metre\\. The rod of gold was in keeping with the dignity of the
 service of God
 # 1:12; 5:8; 8:3; 9:13; 15:7

07925
 \\Lieth foursquare\\ (\\tetragnos keitai\\). Present middle indicative
 of \\keimai\\. The predicate adjective is from \\tetra\\ (Aeolic for
 \\tessares\\ four) and \\gnos\\ (\\gnia\\ corner,
 # Mt 6:5
 here only in N.T. As in
 # Eze 48:16,20
 It is a tetragon or quadrilateral quadrangle
 # 21:12
 \\The length thereof is as great as the breadth\\ (\\to mkos auts\\
 \\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\\ (\\ti kalami\\). Instrumental case (cf.
 verse
 # 15
 for \\kalamos\\) and for \\metre\\ (aorist active indicative here)
 \\Twelve thousand furlongs\\ (\\epi stadin ddeka chiliadn\\). This use
 of the genitive \\stadin\\ with \\epi\\ is probably correct (reading of
 Aleph P), though A Q have \\stadious\\ (more usual, but confusing
 here with \\chiliadn\\). Thucydides and Xenophon use \\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\\ (\\isa\\).
 That is, it is a perfect cube like the Holy of Holies in
 Solomon's temple
 # 1Ki 6:19
 This same measurement (\\platos, mkos, hupsos\\) is applied to
 Christ's love in
 # Eph 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
 # Joh 14:1
 without insisting on the materialistic measurement of a gorgeous
 apartment house full of inside rooms.

07926
 \\A hundred and forty and four cubits\\ (\\hekaton tesserakonta\\
 \\tessarn pchn\\). Another multiple of 12 (12x12=144) as in
 # 7:4; 14:1
 It is not clear whether it is the height or the breadth of the
 wall that is meant, though \\hupsos\\ (height) comes just before.
 That would be 216 feet high (cf. verse
 # 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\\ (\\metron anthrpou, ho estin aggelou\\). No preposition
 for "according to," just the accusative case of general reference
 in apposition with the verb \\emetrsen\\. Though measured by an
 angel, a human standard was employed, man's measure which is
 angel's (Bengel).

07927
 \\The building of the wall\\ (\\h endmsis tou teichous\\). Or
 \\endomsis\\, elsewhere so far only in Josephus (_Ant_. XV. 9. 6, a
 mole or breakwater) and in an inscription (_Syll_. 583 31),
 apparently from \\endome\\, to build in, and so the fact of building
 in. The wall had jasper (verse
 # 11
 built into it. \\Was pure gold\\ (\\chrusion katharon\\). No copula \\n\\
 (was) expressed. The city shone like a mass of gold in contrast
 with the jasper lustre of the wall. \\Pure glass\\ (\\huali kathari\\).
 Associative instrumental case after \\homoion\\. \\Hualos\\ (apparently
 from \\huei\\, it rains, and so raindrop) in N.T. only
 # Re 21:18,21

07928
 \\Were adorned\\ (\\kekosmmenoi\\). Perfect passive participle of
 \\kosme\\ as in verse
 # 2
 but without the copula \\san\\ (were), followed by instrumental case
 \\lithi\\ (stone). \\With all manner of precious stones\\ (\\panti lithi\\
 \\timii\\). "With every precious stone." The list of the twelve
 stones in verses
 # 19,20
 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
 # Ex 28:17-20; 39:10; Eze 28:13; Isa 54:11
 Charles identifies them with the signs of zodiac in reverse
 order, a needless performance here. See the stones in
 # Re 4:3
 These foundation stones are visible. For jasper (\\iaspis\\) see
 # 4:3; 21:11,18; Isa 54:12
 sapphire (\\sappheiros\\) see
 # Ex 24:10;. Isa 54:11
 (possibly the \\lapis lazuli\\ of Turkestan); chalcedony (\\chalkdn\\)
 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 (\\smaragdos\\) here only in N.T., see
 # 4:3
 \\smaragdinos\\, and like it a green stone.

07929
 Sardonyx (\\sardonux\\), here only in N.T., white with layers of red,
 from sardion (red carnelian) and onyx (white); for sardius
 (\\sardion\\) see
 # 4:3
 chrysolite (\\chrusolithos\\), here only in N.T.
 # Ex 28:20
 stone of a golden colour like our topaz or amber or a yellow
 beryl or golden jasper; beryl (\\brullos\\), again here only in N.T.
 # Ex 28:20
 note the difficulty of identification, much like the emerald
 according to Pliny; for topaz (\\topazion\\), here only in N.T.
 # Ex 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 (\\huakinthos\\), of the colour of the
 hyacinth, a violet colour (Pliny), already in
 # 9:17
 like blue smoke, like achates in LXX; amethyst (\\amethustos\\), only
 here in N.T.
 # Ex 28:19
 of a violet and purple colour, more brilliant than the
 \\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.

07930
 \\Twelve pearls\\ (\\ddeka margaritai\\). These gate towers (\\pulnes\\)
 were mentioned in verses
 # 12
 Each of these (cf.
 # Isa 54:12
 is a pearl, one of the commonest of jewels
 # Mt 7:6; 13:46; 1Ti 2:9
 \\Each one\\ (\\ana heis hekastos\\). Distributive use of \\ana\\, but with
 the nominative (used as adverb, not preposition) rather than the
 accusative (as a preposition) as appears also in
 # Mr 14:19; Joh 8:9
 with \\kata\\ in
 # Ro 12:5
 "a barbaric construction" according to Charles. \\Street\\ (\\plateia\\).
 For which word (broad way, \\hodos\\ understood) see
 # Mt 6:5
 here the singular, but includes all the streets. \\Transparent\\
 (\\diaugs\\). Old word (from \\dia\\, through, \\aug\\, ray, shining
 through), here alone in N.T.

07931
 \\I saw no temple therein\\ (\\naon ouk eidon en auti\\). "Temple I did
 not see in it." The whole city is a temple in one sense (verse
 # 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\\ (\\ho gar Kurios ho\\
 \\theos ho pantokratr, naos auts 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 (verse
 # 3
 In
 # 2Co 6:16
 we are the sanctuary of God here, but now God is our Sanctuary,
 and so is the Lamb as in chapters
 # Re 4; 5
 See
 # 1:8
 and often for the description of God here.

07932
 \\To shine upon it\\ (\\hina phainsin auti\\). Purpose clause with
 \\hina\\ and the present active subjunctive of \\phain\\, to keep on
 shining. Light is always a problem in our cities. See
 # Isa 60:19
 \\Did lighten it\\ (\\ephtisen autn\\). First aorist active indicative
 of \\phtiz\\, to illumine, old verb from \\phs\\
 # Lu 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 verse
 # 11
 for "the glory of God." Cf.
 # 18:1; 21:3
 "Their splendour is simply put to shame by the glory of God
 Himself" (Charles). \\And the lamp thereof is the Lamb\\ (\\kai ho\\
 \\luchnos auts to arnion\\). Charles takes \\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
 # Ge 1:16
 but that contrast is not necessary. Swete sees Christ as the one
 lamp for all in contrast with the many \\luchniai\\ of the churches
 on earth
 # 1:12,20
 "No words could more clearly demonstrate the purely spiritual
 character of St. John's conception of the New Jerusalem" (Swete).

07933
 \\Amidst the light thereof\\ (\\dia tou phtos auts\\). Rather "by the
 light thereof." From
 # Isa 60:3,11,20
 All the moral and spiritual progress of moderns is due to Christ,
 and the nations of earth will be represented, including "the
 kings" (\\hoi basileis\\), mentioned also in
 # Isa 60:3
 "do bring their glory into it" (\\pherousin tn doxan autn eis\\
 \\autn\\). Present active indicative of \\pher\\. 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
 # 22:2
 in illustration. The picture is beautiful and glorious even if
 not realized here, but only in heaven.

07934
 \\Shall in no wise be shut\\ (\\ou m kleisthsin\\). Double negative
 with the first aorist passive subjunctive of \\klei\\. \\By day\\
 (\\hmeras\\). Genitive of time. Mentioned alone without \\nuktos\\ (by
 night), "for there shall be no night there" (\\nux gar ouk estai\\
 \\ekei\\). This looks like a continued picture of heaven.

07935
 \\They shall bring\\ (\\oisousin\\). Future active indicative of \\pher\\.
 Rome gathered the merchandise of the world
 # 18:11
 The City of God will have the best of all the nations
 # Isa 60:5,11
 an expansion of verse
 # 24

07936
 \\There shall in no wise enter into it\\ (\\ou m eiselthi eis autn\\).
 Double negative again with the second aorist active subjunctive
 of \\eiserchomai\\ with \\eis\\ repeated. Like
 # Isa 52:1; Eze 44:9
 \\Anything unclean\\ (\\pn koinon\\). Common use of \\pn\\ with negative
 like \\ouden\\, and the use of \\koinos\\ for defiled or profane as in
 # Mr 7:2; Ac 10:14
 not just what is common to all
 # Tit 1:4
 \\Or he that\\ (\\kai ho\\). "And he that." \\Maketh an abomination and a\\
 \\lie\\ (\\poin bdelugma kai pseudos\\). Like Babylon
 # 17:4
 which see for \\bdelugma\\) and
 # 21:8
 for those in the lake of fire and brimstone, and
 # 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\\ (\\ei m hoi gegrammenoi\\). "Except those written." For "the
 book of life" see
 # 3:5; 13:8; 20:15
 Cf.
 # Da 12:1

07937
 \\He shewed me\\ (\\edeixen moi\\). The angel as in
 # 21:9,10
 (cf.
 # 1:1; 4:1
 Now the interior of the city. \\A river of water of life\\ (\\potamon\\
 \\hudatos zs\\). For \\hudr zs\\ (water of life) see
 # 7:17; 21:6; 22:17; Joh 4:14
 There was a river in the Garden of Eden
 # Ge 2:10
 The metaphor of river reappears in
 # Zec 14:8; Eze 47:9
 and the fountain of life in
 # Joe 3:18; Jer 2:13; Pr 10:11; 13:14; 14:27; 16:22; Ps 36:10
 \\Bright as crystal\\ (\\lampron hs krustallon\\). See
 # 4:6
 for \\krustallon\\ and
 # 15:6; 19:8; 22:16
 for \\lampron\\. "Sparkling like rock crystal" (Swete), shimmering
 like mountain water over the rocks. \\Proceeding out of the throne\\
 \\of God and of the Lamb\\ (\\ekporeuomenon ek tou thronou tou theou\\
 \\kai tou arniou\\). Cf.
 # Eze 47:1; Zec 14:8
 Already in
 # 3:21
 Christ is pictured as sharing the Father's throne as in
 # Heb 1:3
 See also
 # 22:3
 This phrase has no bearing on the doctrine of the Procession of
 the Holy Spirit.

07938
 \\In the midst of the street thereof\\ (\\en mesi ts plateias auts\\).
 Connected probably with the river in verse
 # 1
 though many connect it with verse
 # 2
 Only one street mentioned here as in
 # 21:21
 \\On this side of the river and on that\\ (\\tou potamou enteuthen kai\\
 \\ekeithen\\). \\Enteuthen\\ occurs as a preposition in
 # Da 12:5
 (Theodoret) and may be so here (post-positive), purely adverbial
 in
 # Joh 19:18
 \\The tree of life\\ (\\xulon zs\\). For the metaphor see
 # Ge 1:11
 and
 # Re 2:7; 22:14
 \\Xulon\\ is used for a green tree in
 # Lu 23:31; Eze 47:12
 \\Bearing\\ (\\poioun\\). Neuter active participle of \\poie\\ (making,
 producing, as in
 # Mt 7:17
 Some MSS. have \\poin\\ (masculine), though \\xulon\\ is neuter. \\Twelve\\
 \\manner of fruits\\ (\\karpous ddeka\\). "Twelve fruits." \\Yielding\\
 (\\apodidoun\\). Neuter active participle of \\apodidmi\\, to give back,
 but some MSS. have \\apodidous\\ (masculine) like \\poin\\. \\For the\\
 \\healing of the nations\\ (\\eis therapeian tn ethnn\\). Spiritual
 healing, of course, as leaves (\\phulla\\) are often used for
 obtaining medicines. Here again the problem occurs whether this
 picture is heaven before the judgment or afterwards. Charles
 distinguishes sharply between the Heavenly City for the
 millennial reign and the New Jerusalem that descends from heaven
 after the judgment. Charles rearranges these chapters to suit his
 theory. But chronology is precarious here.

07939
 \\There shall be no curse any more\\ (\\pan katathema ouk estai eti\\).
 No other example of \\katathema\\ has been found outside of the
 _Didache_ XVI. 5, though the verb \\katathematiz\\ occurs in
 # Mt 26:74
 meaning to curse, while we have \\anathematiz\\ in
 # Mr 14:71
 in the same sense. It may be a syncopated form of \\katanathema\\.
 The usual \\anathema\\ (curse) occurs in
 # 1Co 16:22; Ga 1:8; Ro 9:3
 For \\pan\\ with \\ouk=ouden\\ see
 # 21:27
 \\Shall do him service\\ (\\latreusousin auti\\). Future active of
 \\latreu\\, linear idea, "shall keep on serving." See
 # 7:15
 for present active indicative of this same verb with the dative
 \\auti\\ as here, picturing the worship of God in heaven. See
 # 27:1
 for "the throne of God and of the Lamb."

07940
 \\They shall see his face\\ (\\opsontai to prospon autou\\). Future
 active of \\hora\\. This vision of God was withheld from Moses
 # Ex 33:20,23
 but promised by Jesus to the pure in heart
 # Mt 5:8
 and mentioned in
 # Heb 12:14
 as possible only to the holy, and promised in
 # Ps 17:15
 Even here on earth we can see God in the face of Christ
 # 2Co 4:6
 but now in the New Jerusalem we can see Christ face to face
 # 1Co 13:12
 even as he is after we are made really like him
 # 2Co 3:18; Ro 8:29; 1Jo 3:2
 It is anthropomorphic language, to be sure, but it touches the
 essential reality of religion. "The supreme felicity is reached,
 immediate presence with God and the Lamb" (Beckwith). \\His name on\\
 \\their foreheads\\ (\\to onoma autou epi tn metpn autn\\). As in
 # 3:12; 7:3; 14:1

07941
 \\Shall be night no more\\ (\\nux ouk estai eti\\). As in
 # 21:25
 \\They need\\ (\\echousin chreian\\). Present active indicative, "They
 have need," though A has \\hexousin\\ (shall have), future like
 \\estai\\. Here again there is repetition of part of
 # 21:23
 but for the purpose of showing the delightsomeness of the New
 Jerusalem with no need of lamp or sun (change to \\phs\\ with
 \\hliou\\ instead of \\phtos\\, "they have no light of sun"). \\Shall\\
 \\give them light\\ (\\phtisei\\). Future active of \\phtiz\\, while
 aorist \\ephtisen\\ in
 # 21:23
 \\They shall reign\\ (\\basileusousin\\). Future active of \\basileu\\.
 Reign eternally in contrast with the limited millennial reign of
 # 20:4,6
 This glorious eternal reign with Christ occurs repeatedly in the
 book
 # 1:6; 3:21; 5:10
 as in
 # Lu 22:30
 Christ's Kingdom is spiritual
 # Joh 18:36
 "The visions of the Apocalypse are now ended; they have reached
 their climax in the New Jerusalem" (Swete). Now John gives the
 parting utterances of some of the speakers, and it is not always
 clear who is speaking.

07942
 \\He said unto me\\ (\\eipen moi\\). Apparently the same angel as in
 # 22:1
 # 21:9,15
 \\These words\\ (\\houtoi hoi logoi\\). The same words used in
 # 21:5
 by the angel there. Whatever the application there, here the
 angel seems to endorse as "faithful and true" (\\pistoi kai\\
 \\althinoi\\) not merely the preceding vision
 # 21:9-22:5
 but the revelations of the entire book. The language added proves
 this: "Sent his angel to shew unto his servants the things which
 must shortly come to pass" (\\apesteilen ton aggelon autou deixai\\
 \\tois doulois autou ha dei genesthai en tachei\\), a direct
 reference to
 # 1:1
 concerning the purpose of Christ's revelation to John in this
 book. For "the God of the spirits of the prophets" (\\ho theos tn\\
 \\pneumatn tn prophtn\\) see
 # 19:10; 1Co 14:32
 Probably the prophets' own spirits enlightened by the Holy Spirit
 # 10:7; 11:8; 22:9

07943
 \\And behold, I come quickly\\ (\\kai idou erchomai tachu\\). Christ is
 the speaker, either through this angel or more probably directly
 from Christ without introduction as in verses
 # 12,16
 About Christ coming quickly see
 # 2:5,16; 3:11; 16:15
 and already in
 # 1:2
 Once more we must recall that \\tachu\\ and \\en tachei\\ are according
 to God's time, not ours
 # 2Pe 3:8
 \\Blessed\\ (\\makarios\\). This beatitude is like in substance the first
 # 1:3
 and is in Christ's own words like the one in
 # 16:15
 This book is here called a "prophecy" (\\prophteias\\) as in verses
 # 10,18,19
 It is Christ's revelation from God, a direct message from God.
 Part of it is prediction of doom on Christ's enemies, but most of
 it is a comforting picture of final triumph and bliss for the
 faithful in a time of great distress and persecution.

07944
 \\And I John\\ (\\Kag Ianns\\). Here John the Seer is the speaker. He
 had already given his name
 # 1:1,4,9
 Here he claims to be the "one who hears and sees these things"
 (\\ho akoun kai blepn tauta\\). \\I fell down to worship\\ (\\epesa\\
 \\proskunsai\\). Second aorist active indicative of \\pipt\\ (with \\-a\\
 form) and the first aorist active infinitive of purpose of
 \\proskune\\. It was a natural, though a wrong, thing to do,
 especially after Christ's own voice followed that of the angel
 "which shewed me these things" (\\tou deiknuontos tauta\\). Genitive
 singular of the articular present active participle of \\deiknu\\.
 Cf.
 # 1:1; 4:1; 17:1; 21:9; 22:1,6

07945
 \\See thou do it not\\ (\\Hora m\\). The angel promptly interposes
 (\\legei\\, dramatic present). See
 # 19:10
 for discussion of this same phrase \\hora m\\ when John had once
 before started to worship the angel in his excitement. Here we
 have added to the words in
 # 19:10
 "the prophets (\\tn prophtn\\) and also "them which keep the words
 of this book" (\\tn trountn tous logous tou bibliou toutou\\), the
 last a repetition from
 # 22:7
 In both places we have "Worship God" (\\ti thei proskunson\\). And
 not an angel.

07946
 \\And he saith unto me\\ (\\kai legei moi\\). The angel resumes as in
 # 19:9
 \\Seal not up\\ (\\m sphragisis\\). Prohibition with \\m\\ and the
 ingressive first aorist active subjunctive of \\sphragiz\\. Charles
 takes this to be the command of Christ because in verses
 # 7,18
 "the words of the prophecy of this book" come from Christ. But
 that is not a conclusive argument, though Charles, as already
 stated, rearranges these chapters to suit his own notion. Once
 only
 # 10:4
 was John directed to seal and not to write. See there for
 discussion of \\sphragiz\\. This book is to be left open for all to
 read
 # 1:3; 13:18; 17:9; 22:7,18
 \\At hand\\ (\\eggus\\). As in
 # 1:3

07947
 \\Let him do unrighteousness still\\ (\\adiksat eti\\). First aorist
 (constative) active imperative of \\adike\\, viewed here as a whole.
 The language is probably ironical, with a reminder of
 # Da 12:10
 in no sense a commendation of their lost estate. Charles rejects
 this verse as not like John. It is the hopelessness of the final
 state of the wicked which is here pictured. So as to "Let him be
 made filthy still" (\\rupantht eti\\). First aorist (constative)
 passive imperative of \\rupain\\, old verb, to make foul or filthy
 (from \\rupos\\, filth,
 # 1Pe 3:21
 as is \\ruparos\\, filthy), here only in N.T. The use of \\eti\\ is not
 perfectly clear, whether "still" or "yet more." It is the time
 when Christ has shut the door to those outside who are now
 without hope
 # Mt 25:10; Lu 13:25
 \\Ruparos\\ occurs elsewhere in N.T. only in
 # Jas 2:2
 and \\ruparia\\ (filthiness) only in
 # Jas 1:21
 So then "the righteous" (\\ho dikaios\\) is to do righteousness still
 (\\dikaiosunn poisat eti\\, first constative aorist active
 imperative of \\poie\\) and "the holy" (\\ho hagios\\) to be made holy
 still (\\hagiastht eti\\, first constative aorist passive
 imperative of \\hagiaz\\). The states of both the evil and the good
 are now fixed forever. There is no word here about a "second
 chance" hereafter.

07948
 \\My reward is with me\\ (\\ho misthos mou met' emou\\). It is Christ
 speaking again and he repeats his promise of coming quickly as in
 verse
 # 7
 He speaks now as the Rewarder (\\ho misthapodots\\) of
 # Heb 11:6
 Cf.
 # Re 11:18; Isa 40:10; 62:11
 \\To render\\ (\\apodounai\\). Second aorist active infinitive of purpose
 of \\apodidmi\\, to give back. Each will receive the reward
 according to his own work
 # Re 2:23; 2Co 5:10; Ro 2:26

07949
 \\I am the Alpha and the Omega\\ (\\Eg to Alpha kai to O\\). Applied to
 God in
 # 1:8; 21:6
 and here alone to Christ, crowning proof in this book of Christ's
 deity. So in
 # 21:6
 God is termed, as Christ is here, \\h arch kai to telos\\ (the
 beginning and the end), while \\ho prtos kai ho eschatos\\ (the
 first and the last) is applied only to Christ
 # 1:17; 2:8
 Solemn assurance is thus given that Christ is qualified to be the
 Judge of verse
 # 12
 (cf.
 # Mt 25:31-46
 In
 # Heb 12:2
 Jesus is the \\archgos kai teleits ts pistes\\ (the author and
 finisher of faith). Christ was the Creator of the universe for
 the Father. So now he is the Consummation of redemption.
