Revelation 21:22

An Exegetical Analysis of Revelation 21:22: The Lord God Almighty and the Lamb as the Temple

This exegetical study of “The Lord God Almighty and the Lamb as the Temple (Rev. 21:22)” is based on a b-greek discussion from Sun Dec 19 08:16:36 1999. The initial inquiry focused on the grammatical structure of Revelation 21:22, specifically questioning whether ὁ παντοκρατωρ stands in apposition to ὁ γαρ κυριος ὁ θεος, the applicability of the so-called “GS rule,” and the precise semantic force of the conjunction και in this context.

The central exegetical issue in Revelation 21:22 concerns the grammatical and theological relationship between “the Lord God Almighty” and “the Lamb” in their collective identification as the temple of the New Jerusalem. Specifically, how does the singular predicate verb εστιν (“is”) function when seemingly referring to a compound subject comprising both the divine Father and the Son? This construction raises questions about the unity and distinctiveness of the divine persons, as well as the precise grammatical role of the various nominative phrases and the conjunction και, all of which bear significant implications for Christology and the understanding of the eschatological divine presence.

Greek text (Nestle 1904)

Ὁ γὰρ Κύριος ὁ Θεὸς ὁ Παντοκράτωρ ναὸς αὐτῆς ἐστιν καὶ τὸ ἀρνίον.

Key differences with SBLGNT (2010):
• The primary critical editions, including the SBLGNT (2010) and NA28, present the exact same Greek wording for this verse as the text quoted. Minor editorial differences in capitalization (e.g., Κύριος vs. Κυριος) and punctuation (e.g., comma before και) do not alter the lexical or grammatical substance.

Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG)

The textual tradition for Revelation 21:22 is remarkably stable, with the major critical editions (such as NA28 and SBLGNT) presenting identical wording for the phrase under consideration. There are no significant textual variants that would alter the grammatical or theological interpretation of this clause.

• Κύριος (Kyrios): (KITTEL, BDAG) This term, meaning “Lord,” is frequently applied to God in the Septuagint as a translation for YHWH and is consistently used for God the Father in the New Testament. In the context of Revelation, particularly when paired with Θεός and Παντοκράτωρ, it unequivocally refers to God’s sovereign authority.
• Θεός (Theos): (KITTEL, BDAG) The common Greek word for “God.” Its usage here, especially with the definite article ὁ, denotes the singular, unique God.
• Παντοκράτωρ (Pantokratōr): (KITTEL, BDAG) Meaning “Almighty” or “All-Ruler,” this title is almost exclusively used for God the Father in Revelation (e.g., Rev 1:8; 4:8; 11:17; 15:3; 16:7; 19:6). It emphasizes God’s absolute sovereignty, omnipotence, and universal dominion, reinforcing the divine majesty.
• ναός (naos): (KITTEL, BDAG) Refers to the temple or inner sanctuary. In Revelation 21, the absence of a physical temple in the New Jerusalem (21:22) is a profound theological statement, signifying that God’s direct presence through the Lord God Almighty and the Lamb *is* the ultimate and complete sanctuary.
• ἀρνίον (arnion): (KITTEL, BDAG) The diminutive form of “lamb” (ἀμνός), consistently used throughout Revelation (28 times) as a specific and unique title for Christ. It powerfully evokes His sacrificial death (Rev 5:6, 12:11), His authority (Rev 5:6-13, 7:17), and His kingship (Rev 17:14), standing in co-regency with God the Father on the throne. Its identification as part of the “temple” alongside the Almighty is profoundly significant.

Translation Variants with Grammatical & Rhetorical Analysis

The grammatical construction of Revelation 21:22 presents several interpretative challenges:

1. The apposition or attributive nature of ὁ παντοκρατωρ: The phrase ὁ γὰρ Κύριος ὁ Θεὸς ὁ Παντοκράτωρ can be analyzed as a series of appositives or attributive expressions clarifying the divine identity. While Κύριος and Θεός are often used as proper names for God, Παντοκράτωρ serves as an attributive modifier, emphasizing the divine sovereignty. Standard English translations naturally convey this as a string of appositives: “The Lord God Almighty.” The “GS rule” (Granville Sharp’s rule) is not applicable here, as it primarily concerns article-noun-καὶ-noun constructions where the nouns refer to a single person, which is not the grammatical pattern of ὁ γὰρ Κύριος ὁ Θεὸς ὁ Παντοκράτωρ.

2. The function of και: The conjunction καὶ (“and”) before το ἀρνίον is crucial. The primary interpretation understands it as a simple additive conjunction, introducing a second subject (το ἀρνίον) to the predicate clause. Thus, “the Lord God Almighty” and “the Lamb” *both* constitute the temple. A less probable alternative would be to interpret καὶ adverbially, meaning “even” or “also,” potentially making το ἀρνίον an appositive to the preceding subject (“the Lord God Almighty, even the Lamb…”), implying a stronger identification of the Lamb *as* the Lord God Almighty. However, the consistent distinct treatment of the Father and the Lamb throughout Revelation makes the simple additive conjunction more natural and grammatically less strained.

3. The singular verb εστιν: The use of the singular verb εστιν (“is”) with a seemingly compound subject (ὁ γὰρ Κύριος ὁ Θεὸς ὁ Παντοκράτωρ and το ἀρνίον) is a significant rhetorical and theological feature. Grammatically, this can be explained as a case of constructio ad sensum, where the singular verb emphasizes the *unity* of the combined entity functioning as the temple, rather than enumerating distinct individuals. It underscores their functional oneness in providing the divine presence and worship space. This reinforces the theological implication of a profound unity between God the Father and the Lamb, even while maintaining their distinct identities as “the Lord God Almighty” and “the Lamb” respectively. This singular verb points to a unified divine presence and function as the eschatological temple.

Conclusions and Translation Suggestions

The grammatical analysis of Revelation 21:22 strongly supports the interpretation that both “the Lord God Almighty” and “the Lamb” collectively and in unity constitute the temple of the New Jerusalem. The singular verb εστιν underscores their functional oneness in this role, rather than implying a strict numerical singular identity. The phrase ὁ γὰρ Κύριος ὁ Θεὸς ὁ Παντοκράτωρ functions as a complex subject identifying God the Father, and καὶ τὸ ἀρνίον adds the Lamb as a co-constituent of the temple.

1. The Lord God Almighty is its temple, and the Lamb.

   This translation emphasizes the singular nature of the temple, with the Lamb being added as a co-equal part of that singular temple.

2. For the Lord God Almighty and the Lamb are its temple.

   This rendition rephrases the structure to more clearly articulate the compound nature of the subject while maintaining the singular predicate. This is a common solution in English.

3. For the Lord God, the Almighty, is its temple—even the Lamb.

   This option, though less grammatically conventional for και in this context, allows for an adverbial force of και (“even”), potentially hinting at a deeper identification, though it risks blurring the distinct identities more than the context of Revelation typically supports. It represents the less natural reading of και suggested in the original discussion.