Revelation 22:15

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An Exegetical Analysis of Revelation 22:15: Imperative Command or Descriptive Exclusion?

This exegetical study of Revelation 22:15 is based on a b-greek discussion from December 24, 2009. The initial query concerned the common interpretation and translation of Revelation 22:15 as an “Expulsion Decree.” This understanding often implies a command for certain individuals—described as “dogs, sorcerers, immoral persons, murderers, idolaters, and everyone who loves and practices lying”—to depart from the city, suggesting they were initially within its bounds and are subsequently expelled.

The primary exegetical issue under examination is whether Revelation 22:15 should be understood as an imperative clause, signifying an active command for expulsion, or as an indicative clause, describing a permanent state of exclusion. The logical challenge posed by the former interpretation centers on the premise that if these individuals are expelled, they must have been *inside* the city, which seems inconsistent with the nature of the New Jerusalem as depicted elsewhere in Revelation. Conversely, an indicative reading suggests a definitive statement about those who remain outside the city, highlighting their inherent disqualification from entry rather than a dynamic act of removal from within.

¹⁴Μακάριοι οἱ πλύνοντες τὰς στολὰς αὐτῶν, ἵνα ἔσται ἡ ἐξουσία αὐτῶν ἐπὶ τὸ ξύλον τῆς ζωῆς καὶ τοῖς πυλῶσιν εἰσέλθωσιν εἰς τὴν πόλιν.
¹⁵ἔξω οἱ κύνες καὶ οἱ φάρμακοι καὶ οἱ πόρνοι καὶ οἱ φονεῖς καὶ οἱ εἰδωλολάτραι καὶ πᾶς φιλῶν καὶ ποιῶν ψεῦδος.

Greek text (Nestle 1904)

Key differences with SBLGNT (2010):

• Revelation 22:14: The provided text reads πλύνοντες τὰς στολὰς αὐτῶν (“those who wash their robes”), which is identical to the SBLGNT (2010) reading. It is important to note, however, that a significant textual variant exists, reading ποιoῦντες τὰς ἐντολὰς αὐτοῦ (“those who keep his commandments”) in manuscripts such as Sinaiticus (א) and P^47vid. Both readings have ancient support, but the SBLGNT, like NA28, prefers the “washing robes” reading.
• Revelation 22:15: The provided text reads πᾶς φιλῶν καὶ ποιῶν ψεῦδος (“everyone loving and practicing lying”). The SBLGNT (2010), along with NA28, includes a definite article: πᾶς ὁ φιλῶν καὶ ποιῶν ψεῦδος (“everyone *who is* loving and practicing lying”). This difference, while minor, slightly emphasizes the characteristic nature of the individual by preceding the participles with the article.

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

Regarding textual criticism, the NA28 edition (Novum Testamentum Graece, 28th ed.) for Revelation 22:14 adopts πλύνοντες τὰς στολὰς αὐτῶν, assigning it an {A} rating, indicating a high degree of certainty for this reading. This aligns with the provided Nestle 1904 text and SBLGNT. For Revelation 22:15, NA28 reads πᾶς ὁ φιλῶν καὶ ποιῶν ψεῦδος, including the definite article ὁ, which is omitted in the provided text but present in SBLGNT. This variant, the presence or absence of the article before participles, is common and generally does not alter the fundamental meaning, though its inclusion can slightly sharpen the grammatical emphasis on the characteristic nature of the subject.

Lexically, several key terms in Revelation 22:15 warrant examination:

• ἔξω (exō): This adverb primarily means ‘outside’ or ‘out of doors’. BDAG defines it as signifying a state of being “out, outside, out of doors” or “outside the boundaries, excluded from.” Its use here points towards a spatial separation from the city.
• κύνες (kynes): Literally ‘dogs’. In biblical and ancient Near Eastern contexts, ‘dogs’ often served as a derogatory metaphor for morally impure individuals, gentiles, or those outside the covenant community. BDAG notes its use for “immoral persons, esp. male prostitutes” (cf. Phil 3:2; Deut 23:18 LXX). KITTEL (Theological Dictionary of the New Testament) would elaborate on its cultural association with uncleanness and contempt.
• φάρμακοι (pharmakoi): ‘Sorcerers’ or ‘magicians’. This term denotes those who engage in magical practices, often involving drugs or poisons. BDAG connects it to “drug use for magical purposes.” KITTEL would explore its links to idolatry and occultism, practices explicitly condemned as antithetical to God’s reign.
• πόρνοι (pornoi): ‘Fornicators’ or ‘sexually immoral persons’. BDAG defines this broadly as “a person guilty of sexual immorality.” KITTEL would discuss the pervasive nature of sexual sin in the ancient world and its symbolic representation of spiritual unfaithfulness in apocalyptic literature.
• φονεῖς (phoneis): ‘Murderers’. BDAG straightforwardly defines this as “murderer.” As a fundamental violation of divine law and human dignity, murder is consistently condemned in biblical ethics.
• εἰδωλολάτραι (eidōlolatrai): ‘Idolaters’. BDAG defines this as “idolater.” KITTEL emphasizes this as a rejection of the one true God and a fundamental breach of the covenant, often encompassing various forms of false worship.
• πᾶς φιλῶν καὶ ποιῶν ψεῦδος (pas philōn kai poiōn pseudos): ‘Everyone loving and practicing lying’. This phrase combines the verbs φιλέω (‘love, be fond of’) and ποιέω (‘do, make, practice’) with the noun ψεῦδος (‘lie, falsehood’). It describes individuals whose very nature and actions are characterized by deceit. KITTEL would underscore the theological significance of truth (ἀλήθεια) as a divine attribute and Christological principle, making the love and practice of falsehood a profound rejection of divine character.

Translation Variants with Grammatical & Rhetorical Analysis

The core of the interpretative debate for Revelation 22:15 hinges on the grammatical function of ἔξω οἱ κύνες and the subsequent list. Since ἔξω is an adverb (‘outside’) and there is no explicit finite verb in the clause, a verb must be understood or supplied. The two main possibilities are:

1. Imperative Implication (Expulsion Decree): Interpreting an implied command such as “Let the dogs go outside!” or “Dogs, go out!” This would supply an imperative verb (e.g., from ἔρχομαι or a command derived from ἔξω). The rhetorical force would be one of forceful expulsion. However, this raises the logical issue of how these categories of people could be *inside* the holy city to be expelled.
2. Indicative Implication (Descriptive Exclusion): Interpreting an implied verb of being, such as “are” (εἰσίν), leading to “Outside are the dogs…” or “The dogs are outside…” This functions as a descriptive statement of fact, indicating a permanent state of exclusion. The rhetorical force is one of clear demarcation: these individuals are fundamentally distinct from those within the city and cannot enter.

A careful grammatical and rhetorical analysis strongly favors the indicative, descriptive understanding. The preceding verse (22:14) provides crucial context: Μακάριοι οἱ πλύνοντες τὰς στολὰς αὐτῶν, ἵνα ἔσται ἡ ἐξουσία αὐτῶν ἐπὶ τὸ ξύλον τῆς ζωῆς καὶ τοῖς πυλῶσιν εἰσέλθωσιν εἰς τὴν πόλιν (“Blessed are those who wash their robes, that they may have the right to the tree of life and may enter the city through the gates”). This verse explicitly describes the conditions and privilege of *entry* into the city, using a purpose clause with a subjunctive verb (εἰσέλθωσιν, ‘they may enter’).

Revelation 22:15 then presents a direct antithesis to this privilege. The list of vices functions as a categorical description of those who do *not* possess the qualifications for entry, and thus, by definition, *remain outside*. The use of ἔξω, without a commanding verb, naturally points to a state of being rather than an action. If an expulsion were intended, a more explicit imperative or a verb of casting out (e.g., ἐκβάλλω) would be expected, as seen in other New Testament texts regarding judgment or separation.

Rhetorically, the passage serves as a definitive statement on the purity and holiness of the New Jerusalem. It paints a vivid picture of the stark contrast between those granted access and those irrevocably excluded. The list of moral failings is comprehensive, encompassing spiritual, sexual, and interpersonal transgressions, underscoring that the city is reserved for those whose lives are transformed and aligned with divine righteousness. Therefore, the verse delineates the moral landscape of the eschatological reality, where those characterized by these vices are inherently “outside” and cannot partake in the blessings within.

Conclusions and Translation Suggestions

Based on the grammatical analysis of the implied verb, the contextual antithesis with Revelation 22:14, and the rhetorical function of the passage, Revelation 22:15 is most appropriately understood as a descriptive statement of exclusion rather than an imperative command for expulsion. The individuals listed are characterized by behaviors that render them unfit for the New Jerusalem, and thus, they are permanently situated outside its gates.

Here are three suggested translations reflecting this understanding:

1. “Outside are the dogs, and the sorcerers, and the sexually immoral, and the murderers, and the idolaters, and everyone who loves and practices lying.”
   This translation emphasizes the state of being outside, acting as a direct declaration of the city’s boundaries and who falls beyond them.
2. “But outside remain the dogs, and the sorcerers, and the sexually immoral, and the murderers, and the idolaters, and everyone whose delight is in falsehood and its practice.”
   This version uses “remain” to underscore the ongoing and permanent nature of their exclusion, highlighting that these individuals were never truly part of the city.
3. “Excluded are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and all who love and commit falsehood.”
   This translation uses “excluded” to make explicit the implication of being outside, focusing on the consequence of their character and actions.