This exegetical study of An Exegetical and Philological Analysis of καθήμενος in Revelation 21:5 is based on a b-greek discussion from April 3rd, 2012. The initial query concerned the morphological formation of the Greek word καθήμενος in Revelation 21:5, specifically questioning why the sequence of vowels `η + ο` does not contract to `ω` given its parsing as a present middle participle (pt.pm.nsm).
The main exegetical issue, stemming from this morphological observation, lies in understanding the precise grammatical function and theological implications of the phrase ὁ καθήμενος ἐπὶ τοῦ θρόνου. The identity and authoritative declaration of “the one sitting on the throne” are central to the passage’s message of new creation. A nuanced understanding of the participle καθήμενος, its stem formation, and its lexical meaning is crucial for accurately conveying the speaker’s divine authority and the certainty of the promises made.
Καὶ εἶπεν ὁ καθήμενος ἐπὶ τοῦ θρόνου Ἰδοὺ καινὰ ποιῶ πάντα. καὶ λέγει μοι γράψον, ὅτι οὗτοι οἱ λόγοι πιστοὶ καὶ ἀληθινοί εἰσιν. (Nestle 1904)
Key differences with SBLGNT (2010):
- Nestle 1904 reads ἐπὶ τοῦ θρόνου (genitive), whereas SBLGNT 2010 reads ἐπὶ τῷ θρόνῳ (dative). While both cases are grammatically permissible with ἐπί, the dative is often preferred in later Koine Greek to indicate position “on” or “at.” The genitive in Nestle 1904 emphasizes the *source* or *basis* from which the action of sitting proceeds, while the dative in SBLGNT 2010 focuses more directly on the *location* of sitting.
Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG):
The textual variation between ἐπὶ τοῦ θρόνου (Nestle 1904) and ἐπὶ τῷ θρόνῳ (SBLGNT 2010, NA28) is a minor one, with the NA28 critical apparatus indicating strong support for the dative (P47 א A P 046 051 al) and less for the genitive (C). The dative is generally preferred for indicating position directly “on” a surface in Koine Greek. The meaning “on the throne” remains consistent regardless of the case.
The word in question, καθήμενος (pt.pm.nsm), is the present middle participle, nominative singular masculine, of the verb κάθημαι.
- BDAG (s.v. κάθημαι): Defines the verb primarily as “to sit,” “to be seated.” In contexts like Revelation, it takes on the extended meaning of “to rule,” “to be enthroned,” or “to exercise authority.” The phrase ὁ καθήμενος ἐπὶ τοῦ θρόνου / τῷ θρόνῳ (Rev 4:2, 9, 10; 5:1, 7, 13; 6:16; 7:10, 15; 19:4; 21:5) is a fixed expression referring to God, the sovereign ruler of the universe.
- KITTEL (TDNT, s.v. κάθημαι): The theological significance of “sitting on the throne” (κάθημαι ἐπὶ τοῦ θρόνου) in Revelation is profound. It consistently designates God as the supreme and undisputed sovereign, the one who holds ultimate authority and power. This imagery conveys stability, majesty, and unchallengeable rule. In Rev 21:5, the declaration of “making all things new” comes from this supreme authority, lending absolute certainty and eschatological weight to the promise.
Regarding the morphological query about `η + ο` contraction: The verb κάθημαι is an athematic (or deponent) verb, not a contract verb like those ending in -αω, -εω, or -οω. Its stem for the present tense is fundamentally καθη-. The present middle participle is formed by adding the suffix -μενος directly to the stem, resulting in καθήμενος. There is no `ο` from a thematic vowel *between* the stem’s `η` and the participle’s `μ` that would necessitate a contraction according to standard Greek contraction rules. The `η` is part of the verb’s established root/stem form, and thus does not contract with a non-existent thematic `ο` in this specific morphological construction.
Translation Variants
The phrase ὁ καθήμενος ἐπὶ τοῦ θρόνου functions as a substantival participle, acting as the subject of the verb εἶπεν (“said”). Grammatically, it can be translated as “the one sitting on the throne” or “He who sits on the throne.”
Rhetorically, this construction emphasizes the identity and authoritative position of the speaker. By identifying the speaker as “the one sitting on the throne,” John immediately establishes the divine provenance and absolute authority of the subsequent declaration: “Behold, I am making all things new.” This is not a mere statement but a decree from the ultimate sovereign. The use of the present participle underscores the continuous nature of God’s enthronement and, by extension, the enduring power of his decree. It is a participial circumlocution for God Himself, highlighting His active and perpetual reign. The phrase imbues the declaration with supreme theological weight, ensuring that the promise of new creation is understood as an immutable act of divine will.
Conclusions and Translation Suggestions
The morphological analysis confirms that καθήμενος is correctly formed without vowel contraction, as its stem καθη- directly combines with the present middle participle ending -μενος. Textual criticism indicates a preference for the dative case with ἐπί when referring to position “on the throne” (e.g., ἐπὶ τῷ θρόνῳ in NA28 and SBLGNT), though the meaning remains consistent. Lexically, κάθημαι in this context signifies God’s absolute sovereignty and authority, which is central to the theological message of Revelation 21:5. The substantival participle ὁ καθήμενος powerfully identifies the speaker as the divine ruler, lending ultimate certainty to the promise of new creation.
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“And the One seated upon the throne declared, ‘Behold, I am making all things new.’ And He said to me, ‘Write, for these words are faithful and true.'”
This translation emphasizes the act of being seated, highlighting a stable, authoritative posture. -
“Then He who sits upon the throne said, ‘Look! I am creating everything anew.’ And He told me, ‘Write, because these words are trustworthy and true.'”
This version uses “He who sits,” a common and idiomatic English rendering for the substantival participle, maintaining the sense of ongoing reign and creative power. -
“And the Enthroned One proclaimed, ‘See, I am bringing all things into newness.’ And He said to me, ‘Record this, for these words are reliable and true.'”
“The Enthroned One” directly conveys the theological weight of divine sovereignty and rule, fitting the context of Revelation.