Revelation 21

Key Terms

Translator Notes

1. The phrase 'new heaven and new earth' (ouranon kainon kai gēn kainēn) quotes Isaiah 65:17 and 66:22. The adjective kainos (qualitatively new) rather than neos (chronologically new) suggests renewal and transformation rather than replacement. The absence of the sea (hē thalassa ouk estin eti) would have been striking to a first-century audience living in a maritime world — the sea was both a source of livelihood and a symbol of chaos and danger in ancient thought.
2. [TCR Cross-Reference] Quotes Isaiah 65:17. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Translator Notes

1. The city descends — it is not built by human effort but given by God. The double origin ('out of heaven, from God') emphasizes divine initiative. The bridal imagery connects to 19:7-8 (the Lamb's bride) and to the Old Testament prophetic tradition of Zion as God's bride (Isaiah 54:5-8, 62:5). The verb kekosmēmenēn ('adorned, decorated') gives English the word 'cosmetic' — the city is beautifully prepared.
2. [TCR Cross-Reference] Draws on Isaiah 54:5-8. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Key Terms

Translator Notes

1. The word skēnē ('dwelling, tabernacle') and the verb skēnōsei ('will dwell, will tabernacle') share the same root. The SBLGNT reads laoi ('peoples,' plural) rather than laos ('people,' singular) — a significant variant suggesting that the covenant community includes multiple nations, not just one. The covenant formula 'they will be his people, and he will be their God' echoes Leviticus 26:11-12, Jeremiah 31:33, Ezekiel 37:27, and Zechariah 8:8 — it is the Old Testament's most repeated promise, here fulfilled definitively.
2. [TCR Cross-Reference] References Ezekiel 37:27 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
3. [TCR Cross-Reference] References Leviticus 26:11-12 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
4. [TCR Cross-Reference] References Jeremiah 31:33 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
5. [TCR Cross-Reference] References Zechariah 8:8 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Translator Notes

1. The wiping away of tears quotes Isaiah 25:8 ('He will swallow up death forever; the Lord GOD will wipe away the tears from all faces'). The fourfold negation — no death, no mourning, no crying, no pain — systematically reverses the conditions of the fallen world. The phrase 'the former things have passed away' (ta prōta apēlthan) declares the old order completely gone. This verse has provided comfort to grieving believers for two millennia and stands as one of the most beloved promises in scripture.
2. [TCR Cross-Reference] Echoes Isaiah 25:8. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.

Translator Notes

1. This is one of only two times in Revelation that God speaks directly from the throne (the other is v. 6). The present tense 'I am making' (poiō) indicates an ongoing creative act, not merely a future promise. The order is 'all things new' (kaina poiō panta), not 'all new things' — the emphasis is on renewal of existing creation, not replacement. The command to write and the authentication 'trustworthy and true' (pistoi kai alēthinoi) mark this as solemn divine declaration.

Translator Notes

1. The declaration 'It is done!' (gegonan, literally 'they have come to be') echoes 16:17 but now signals completion of creation rather than completion of judgment. The self-identification 'Alpha and Omega' (first and last letters of the Greek alphabet) was used in 1:8 — God's first and last self-identifications in Revelation bookend the entire work. The gift of living water 'freely' (dōrean, 'as a gift, without cost') echoes Isaiah 55:1 ('Come, all you who are thirsty...without cost') and Jesus's words in John 7:37-38.
2. [TCR Cross-Reference] Quotes Isaiah 55:1. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Translator Notes

1. The verb nikōn ('conquering, overcoming') is the same word used in the promises to the seven churches (2:7, 11, 17, 26; 3:5, 12, 21) — those promises are now fulfilled. The inheritance language (klēronomēsei) echoes the Old Testament land promises. The covenant formula 'I will be their God, they will be my son' (esomai autō theos kai autos estai moi huios) combines the covenant promise of verse 3 with an adoption declaration drawn from 2 Samuel 7:14 (the Davidic covenant). The singular 'son' (huios) is striking — each overcomer receives the same status as Christ the Son.
2. [TCR Cross-Reference] Draws on 2 Samuel 7:14. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Translator Notes

1. The vice list contains eight categories, beginning with 'cowardly' (deilois) and 'faithless' (apistois) — the first two are not dramatic sins but failures of courage and trust under pressure. In the context of Revelation, cowardice means capitulating to the beast's demands rather than enduring. The word pharmakois ('sorcerers') is related to pharmakeia (18:23) and may include drug-based magical practices. The list ends with 'all liars' (pasin tois pseudesin), connecting to the dragon's identity as the deceiver. The second death is again identified as the lake of fire (cf. 20:14).

Translator Notes

1. The structural parallel with 17:1 is deliberate: the same kind of angel (one of the seven bowl angels) offers to show John a woman/city. In chapter 17, it was the prostitute Babylon; here, it is the bride, the New Jerusalem. The two women represent two cities, two destinies, two possible allegiances. The designation 'the bride, the wife of the Lamb' (tēn nymphēn tēn gynaika tou arniou) combines betrothal and marriage — the wedding of 19:7 has been consummated.

Translator Notes

1. The fourth and final visionary transport 'in the Spirit' (en pneumati; cf. 1:10, 4:2, 17:3). The contrast with 17:3 is again deliberate: Babylon was seen from a wilderness; the New Jerusalem is seen from a high mountain. The mountain setting echoes Ezekiel 40:2, where the prophet is set on a high mountain to view the restored temple. The city is still 'coming down' (katabainousan, present participle) — its descent continues throughout the vision.
2. [TCR Cross-Reference] This verse quotes Ezekiel 40:2 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.

Translator Notes

1. The city's defining characteristic is that it possesses 'the glory of God' (tēn doxan tou theou) — God's kavod, his weighty, luminous presence, fills the entire city. The Greek phōstēr ('radiance, luminary, light-bearer') is used in the Septuagint for the heavenly bodies (Genesis 1:14-16). The jasper (iaspis) described as 'clear as crystal' (krystallizontō) does not match modern jasper (which is opaque); it likely refers to a translucent gemstone, perhaps diamond or clear quartz.
2. [TCR Cross-Reference] Quotes Genesis 1:14-16. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Translator Notes

1. The twelve gates inscribed with Israel's tribal names draw on Ezekiel 48:30-35, where the restored city has gates named for the twelve tribes. The twelve angels at the gates serve as sentinels (cf. Isaiah 62:6, where watchmen guard Jerusalem's walls). The wall is 'great and high' (mega kai hypsēlon) — not for defense (the city has no enemies) but as a symbol of definition and security.
2. [TCR Cross-Reference] Draws on Ezekiel 48:30-35. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
3. [TCR Cross-Reference] Draws on Isaiah 62:6. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Translator Notes

1. The symmetrical arrangement — three gates on each of four sides — matches Ezekiel 48:31-34 exactly. The gates face all four directions, indicating universal access: the city welcomes people from every direction. The sequence (east, north, south, west) begins with the east, the direction of sunrise and of the temple's main entrance.
2. [TCR Cross-Reference] References Ezekiel 48:31-34 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Translator Notes

1. The twelve foundations inscribed with apostolic names complement the twelve gates inscribed with tribal names — Israel and the Church are united in one structure. The 'apostles of the Lamb' (apostolōn tou arniou) is a distinctive phrase identifying them as belonging to and sent by Christ. Ephesians 2:20 similarly speaks of the church 'built on the foundation of the apostles and prophets.' The twelve-plus-twelve architecture (24 total) may connect to the twenty-four elders of chapters 4-5.

Translator Notes

1. The measuring of the city parallels Ezekiel 40-42, where an angel measures the restored temple with a measuring rod. The rod is golden (chrysoun), befitting the heavenly city. Measuring in prophetic literature signifies divine ownership and protection (cf. Zechariah 2:1-5). Three things are measured: the city itself, its gates, and its wall.
2. [TCR Cross-Reference] This verse quotes Ezekiel 40-42 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
3. [TCR Cross-Reference] This verse quotes Zechariah 2:1-5 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.

Translator Notes

1. The equal dimensions (length, width, height) make the city a perfect cube — the same shape as the Holy of Holies in Solomon's temple (1 Kings 6:20, a cube of twenty cubits). The entire city is the Holy of Holies: what was once the most restricted space in the world, entered by one person once a year, now encompasses the entire dwelling of God's people. Twelve thousand stadia (approximately 1,400 miles or 2,200 km) is a symbolic measurement: 12 x 1,000. A stadion is approximately 607 feet (185 meters).
2. [TCR Cross-Reference] Quotes 1 Kings 6:20. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Translator Notes

1. The wall measures 144 cubits (approximately 216 feet or 66 meters) — strikingly small compared to the city's enormous dimensions. The number 144 = 12 x 12, combining the twelve tribes and twelve apostles. The phrase 'human measurement, which the angel was using' (metron anthrōpou ho estin angelou) clarifies that the angel uses standard human units, making the measurements comprehensible. A cubit is approximately 18 inches (45 cm).

Translator Notes

1. The wall material (jasper) matches the description of God's appearance in 4:3 — the city's very walls reflect God's character. The gold of the city is described as 'like clear glass' (homoion hyalō katharō) — transparent gold, a material that does not exist in the natural world. The vision transcends physical reality: this is gold you can see through, suggesting a city where nothing is hidden and light permeates everything.

Translator Notes

1. The twelve foundation stones correspond broadly to the twelve stones on the high priest's breastplate (Exodus 28:17-20), which bore the names of the twelve tribes. The city itself functions as a priestly garment — the entire community is a 'kingdom of priests' (1:6, 5:10). The list begins with jasper, which also forms the wall (v. 18), creating continuity between foundation and superstructure.
2. [TCR Cross-Reference] Echoes Exodus 28:17-20. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.

Translator Notes

1. The exact identification of ancient gemstones with modern equivalents is uncertain in several cases. Sardion (KJV 'sardius') is likely carnelian, a red stone. The twelve stones represent a spectrum of colors, creating a vision of extraordinary beauty. Together with the gold streets, pearl gates, and jasper walls, the city is a vision of a world where beauty is not scarce but structural — woven into the very fabric of reality.

Translator Notes

1. Each gate is a single pearl of unimaginable size — the image defies natural possibility and signals that the New Jerusalem transcends the physical world entirely. The 'street' (plateia, singular) suggests one main thoroughfare rather than a complex street system. Again the gold is 'transparent as glass' (hōs hyalos diaugēs) — the material of ultimate value (gold) has the quality of ultimate visibility (transparency). Nothing in this city is opaque.

Translator Notes

1. This is one of the most radical declarations in Revelation. After the entire biblical narrative has centered on God's temple — the tabernacle, Solomon's temple, the second temple, Ezekiel's visionary temple — John announces that the New Jerusalem has no temple. The reason is not absence but superabundance: God's presence is not localized in a building because it fills everything. The Lord God Almighty and the Lamb together constitute the temple — divine presence is the sacred space itself.

Translator Notes

1. This echoes Isaiah 60:19-20 ('The sun will no more be your light by day...for the LORD will be your everlasting light'). The sun and moon are not destroyed — they are simply unnecessary. God's glory (doxa, the Greek equivalent of Hebrew kavod) provides all the light the city needs. The Lamb is the city's 'lamp' (lychnos) — Christ mediates God's glory to the city, just as a lamp mediates fire's light to a room.
2. [TCR Cross-Reference] References Isaiah 60:19-20 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Translator Notes

1. The SBLGNT omits 'of those who are saved' (tōn sōzomenōn) found in some manuscripts and the KJV — the nations walk by the city's light without restriction. This fulfills Isaiah 60:3 ('Nations will come to your light, and kings to the brightness of your dawn'). The kings who once served the beast (17:2, 18:3, 9) are replaced by kings who bring their glory into God's city. The vision is one of cultural richness, not cultural erasure — the nations bring their distinct contributions.
2. [TCR Cross-Reference] Echoes Isaiah 60:3. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.

Translator Notes

1. Open gates signal both security (no enemy to fear) and welcome (perpetual access). In the ancient world, city gates were closed at night for protection; these are never closed because there is no night and no threat. This echoes Isaiah 60:11 ('Your gates will always stand open, they will never be shut, day or night'). The parenthetical 'there will be no night' explains why 'by day' is not restrictive — it is always day.
2. [TCR Cross-Reference] This verse quotes Isaiah 60:11 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.

Translator Notes

1. The 'glory and honor of the nations' (tēn doxan kai tēn timēn tōn ethnōn) suggests that the best of human culture, creativity, and achievement is not destroyed but redeemed — brought into the New Jerusalem and consecrated. This is not the obliteration of human civilization but its purification and fulfillment.

Translator Notes

1. The threefold exclusion (unclean, abomination, falsehood) echoes the vice list of verse 8 and connects to the Old Testament purity laws governing access to the temple. The distinction is that this is not ethnic or ritual purity but moral and spiritual: those excluded are characterized by corruption and deception. The criterion for inclusion is the same as in 20:15 — inscription in the Lamb's book of life. The chapter ends not with exclusion but with belonging: those written in the book have a permanent home.