The Meaning of Revelation 21:12 Explained

Revelation 21:12

KJV: And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel:

YLT: having also a wall great and high, having twelve gates, and at the gates twelve messengers, and names written thereon, which are those of the twelve tribes of the sons of Israel,

Darby: having a great and high wall; having twelve gates, and at the gates twelve angels, and names inscribed, which are those of the twelve tribes of the sons of Israel.

ASV: having a wall great and high; having twelve gates, and at the gates twelve angels; and names written thereon, which are the names of the twelve tribes of the children of Israel:

KJV Reverse Interlinear

And  had  a wall  great  and  high,  [and] had  twelve  gates,  and  at  the gates  twelve  angels,  and  names  written thereon,  which  are  [the names] of the twelve  tribes  of the children  of Israel: 

What does Revelation 21:12 Mean?

Study Notes

angels
.
Angel, Summary: Angel, "messenger," is used of God, of men, and of an order of created spiritual beings whose chief attributes are strength and wisdom. 2 Samuel 14:20 ; Psalms 103:20 ; Psalms 104:4 . In the O.T. the expression "the angel of the Lord" (sometimes "of God") usually implies the presence of Deity in angelic form.; Genesis 16:1-13 ; Genesis 21:17-19 ; Genesis 22:11-16 ; Genesis 31:11-13 ; Exodus 3:2-4 ; Judges 2:1 ; Judges 6:12-16 ; Judges 13:3-22 (See Scofield " Malachi 3:1 ") . The word "angel" is used of men in; Luke 7:24 ; James 2:25 ; Revelation 1:20 ; Revelation 2:1 ; Revelation 2:8 ; Revelation 2:12 ; Revelation 2:18 ; Revelation 3:1 ; Revelation 3:7 ; Revelation 3:14 In Revelation 8:3-5 . Christ is evidently meant. Sometimes angel is used of the spirit of man.; Matthew 18:10 ; Acts 12:15 . Though angels are spirits; Psalms 104:4 ; Hebrews 1:14 power is given them to become visible in the semblance of human form. Genesis 19:1 cf; Genesis 19:5 ; Exodus 3:2 ; Numbers 22:22-31 ; Judges 2:1 ; Judges 6:11 ; Judges 6:22 ; Judges 13:3 ; Judges 13:6 ; 1 Chronicles 21:16 ; 1 Chronicles 21:20 ; Matthew 1:20 ; Luke 1:26 ; John 20:12 ; Acts 7:30 ; Acts 12:7 ; Acts 12:8 etc.). The word is always used in the masculine gender, though sex, in the human sense, is never ascribed to angels.; Matthew 22:30 ; Mark 12:25 . They are exceedingly numerous.; Matthew 26:53 ; Hebrews 12:22 ; Revelation 5:11 ; Psalms 68:17 . The power is inconceivable. 2 Kings 19:35 . Their place is about the throne of God.; Revelation 5:11 ; Revelation 7:11 . Their relation to the believer is that of "ministering spirits, sent forth to minister for them who shall be heirs of salvation," and this ministry has reference largely to the physical safety and well-being of believers.; 1 Kings 19:5 ; Psalms 34:7 ; Psalms 91:11 ; Daniel 6:22 ; Matthew 2:13 ; Matthew 2:19 ; Matthew 4:11 ; Luke 22:43 ; Acts 5:19 ; Acts 12:7-10 . From; Hebrews 1:14 ; Matthew 18:10 ; Psalms 91:11 it would seem that this care for the heirs of salvation begins in infancy and continues through life. The angels observe us; 1 Corinthians 4:9 ; Ephesians 3:10 ; Ecclesiastes 5:6 a fact which should influence conduct. They receive departing saints. Luke 16:22 . Man is made "a little lower than the angels," and in incarnation Christ took "for a little "time" this lower place.; Psalms 8:4 ; Psalms 8:5 ; Hebrews 2:6 ; Hebrews 2:9 that He might lift the believer into His own sphere above angels. Hebrews 2:9 ; Hebrews 2:10 . The angels are to accompany Christ in His second advent. Matthew 25:31 . To them will be committed the preparation of the judgment of the nations. Matthew 13:30 ; Matthew 13:39 ; Matthew 13:41 ; Matthew 13:42 . See Scofield " Matthew 25:32 ". The kingdom-age is not to be subject to angels, but to Christ and those for whom He was made a little lower than the angels. Hebrews 2:5 An archangel, Michael, is mentioned as having a particular relation to Israel and to the resurrections.; Daniel 10:13 ; Daniel 10:21 ; Daniel 12:1 ; Daniel 12:2 ; Judges 1:9 ; 1 Thessalonians 4:16 . The only other angel whose name is revealed Gabriel, was employed in the most distinguished services.; Daniel 8:16 ; Daniel 9:21 ; Luke 1:19 ; Luke 1:26 .
Fallen angels. Two classes of these are mentioned:
(1) "The angels which kept not their first estate place, but left their own habitation," are "chained under darkness," awaiting judgment. 2 Peter 2:4 ; Judges 1:6 ; 1 Corinthians 6:3 ; John 5:22 .
(See Scofield " Genesis 6:4 ")
(2) The angels who have Satan Genesis 3:1 as leader.
(See Scofield " Revelation 20:10 ") .
The origin of these is nowhere explicitly revealed. They may be identical with the demons.
(See Scofield " Matthew 7:22 ") . For Satan and his angels everlasting fire is prepared. Matthew 25:41 ; Revelation 20:10 .

Verse Meaning

The city"s wall with12gate-towers was what caught John"s attention next. The city evidently looked square ( Revelation 21:16). Its high walls suggest its security and inviolability. Certainly its inhabitants will need no defense from attacking enemies there. The12gate-towers (Gr. pylon, cf. Luke 16:20) stood three on each side ( Revelation 21:13). The gate-towers provided access into the city. In the case of this city, the many gate-towers also suggest great freedom of access.
The angelic guards also present a picture of great security (cf. Genesis 3:24; Isaiah 62:6). The names were apparently on the gates, not on the angels stationed beside them (cf. Ezekiel 48:31-34). Ezekiel 48:31-34 describes Jerusalem in the Millennium, not in the new earth. The fact that each gate-tower bears a name of one of Israel"s tribes probably indicates that Israel will have a distinctive identity and role in this city, as it had through history (cf. Revelation 7:1-8). [1] God will perpetuate the memory of Israel throughout eternity.

Context Summary

Revelation 21:9-27 - "the Holy City"
The "new Jerusalem" is the redeemed Church united with her Lord in the act of governing the whole world. A city is obviously the seat of imperial rule. In that blessed condition the saints will rule the earth as the powers of darkness rule it now. We shall enjoy the fellowship of the good and great of every age. In a literal sense we shall be fellow-citizens with the saints. All ages and dispensations will blend there. Angels at the gates; the names of the twelve tribes and twelve Apostles engraved in imperishable characters to indicate the blending of the dispensations; the differing stones, representing variety of character and function but all blending in the light of the Lamb on the throne.
The happy throngs pour through the gates with never-ending rapture. Those gates, facing every quarter, stand always open; but none desire to go forth, except commissioned on some errand by the King. All the glory and honor of the world are gathered within those walls, because Jesus will be king over every department of human life. There will be room for all beauty, art, and culture in the city of eternal light and love. [source]

Chapter Summary: Revelation 21

1  A new heaven and a new earth
10  The heavenly Jerusalem, with a full description thereof
23  She needs no sun, the glory of God being her light
24  The kings of the earth bring their riches unto her

Greek Commentary for Revelation 21:12

Having a wall great and high [εχουσα τειχος μεγα και υπσηλον]
John returns, after the parenthesis in Revelation 21:11, to the structure in Revelation 21:10, only to use the accusative εχουσαν — echousan as before to agree with πολιν — polin but the nominative εχουσα — echousa as again with “twelve gates” Πυλων — Pulōn is an old word (from πυλη — pulē gate) for a large gate as in Luke 16:20 and six times in Rev for the gate tower of a city wall (Revelation 21:12, Revelation 21:13, Revelation 21:15, Revelation 21:21, Revelation 21:25; Revelation 22:14) as in 1 Kings 17:10; Acts 14:13. See Ezekiel 48:31. for these twelve gates, one for each tribe (cf. Revelation 7:1-8). [source]
At the gates [επι τοις πυλωσιν]
“Upon the gate towers.”Twelve angels (αγγελους δωδεκα — aggelous dōdeka). As πυλωροι — pulōroi or πυλακες — phulakes according to Isaiah 62:6; 2 Chronicles 8:14.Names written thereon Perfect passive participle of επιγραπω — epigraphō are the names Just as in Ezekiel‘s vision (Ezekiel 48:31.), so here the names of the twelve tribes of Israel appear, one on each gate. [source]
Twelve angels [αγγελους δωδεκα]
As πυλωροι — pulōroi or πυλακες — phulakes according to Isaiah 62:6; 2 Chronicles 8:14. [source]
Names written thereon [ονοματα επιγεγραμμενα]
Perfect passive participle of επιγραπω — epigraphō are the names Just as in Ezekiel‘s vision (Ezekiel 48:31.), so here the names of the twelve tribes of Israel appear, one on each gate. [source]
And had [ἔχουσάν τε]
Rev., more simply and literally, having. [source]
Gates [πυλῶνας]
Properly large gates. See on Luke 16:20; see on Acts 12:13. Compare Ezekiel 48:30sqq. [source]

Reverse Greek Commentary Search for Revelation 21:12

Revelation 7:4 An hundred and forty and four thousand []
Not literally, but the number symbolical of fixedness and full completion (12 x 12). The interpretations, as usual, vary greatly, dividing generally into two great classes: one holding that only Jews are meant, the other including the whole number of the elect both Jew and Gentile. Of the former class some regard the sealed as representing Jewish believers chosen out of the literal Israel. Others add to this the idea of these as forming the nucleus of glorified humanity to which the Gentiles are joined. Others again regard them as Jews reserved by God until Antichrist comes, to maintain in the bosom of their nation a true belief in Jehovah and His law, like the seven thousand in the days of Elijah. The interpretation of the latter class seems entitled to the greater weight. According to the Apocalyptic usage, Jewish terms are “christianized and heightened in their meaning, and the word “Israel” is to be understood of all Christians, the blessed company of all faithful people, the true Israel of God.” See Romans 2:28, Romans 2:29; Romans 9:6, Romans 9:7; Galatians 6:16; Philemon 3:3. The city of God, which includes all believers, is designated by the Jewish name, New Jerusalem. In Revelation 7:3, the sealed are designated generally as the servants of God. In chapter 14 the one hundred and forty-four thousand sealed are mentioned after the description of the enemies of Christ, who have reference to the whole Church of Christ; and the mention of the sealed is followed by the world-wide harvest and vintage of the earth. The one hundred and forty-four thousand in chapter 14, have the Father's name written in their foreheads; and in Revelation 22:4, all the inhabitants of the New Jerusalem are so marked. In Revelation 21:12, the twelve tribes include all believers. The mark of Satan which is in the forehead, is set upon all his servants without distinction of race. See Revelation 13:16, Revelation 13:17; Revelation 14:9; Revelation 16:2; Revelation 19:20; Revelation 20:4. The plagues threaten both Jews and Gentiles, as the sealing protects all. -DIVIDER-
-DIVIDER-
[source]

Revelation 1:7 Kindreds [φυλαὶ]
More correctly, tribes. The word used of the true Israel in Revelation 5:5; Revelation 7:4-8; Revelation 21:12. As the tribes of Israel are the figure by which the people of God, Jew or Gentile, are represented, so unbelievers are here represented as tribes, “the mocking counterpart of the true Israel of God.” Compare Matthew 24:30, Matthew 24:31. [source]
Revelation 10:2 And he had [και εχων]
This use of the participle in place of ειχεν — eichen (imperfect) is like that in Revelation 4:7.; Revelation 12:2; Revelation 19:12; Revelation 21:12, Revelation 21:14, a Semitic idiom (Charles), or as if καταβαινων — katabainōn (nominative) had preceded in place of καταβαινοντα — katabainonta little book A diminutive of βιβλαριον — biblarion (papyri), itself a diminutive of βιβλιον — biblion (Revelation 5:1) and perhaps in contrast with it, a rare form in Hermas and Revelation 10:2, Revelation 10:9, Revelation 10:10. In Revelation 10:8 Tischendorf reads βιβλιδαριον — biblidarion diminutive of βιβλιδιον — biblidion (Aristophanes) instead of βιβλιον — biblion (Westcott and Hort). The contents of this little book are found in Revelation 11:1-13. [source]
Revelation 12:1 A woman [γυνη]
Nominative case in apposition with σημειον — sēmeion “The first ‹sign in heaven‘ is a Woman - the earliest appearance of a female figure in the Apocalyptic vision” (Swete).Arrayed with the sun (περιβεβλημενη τον ηλιον — peribeblēmenē ton hēlion). Perfect passive participle of περιβαλλω — periballō with the accusative retained as so often (9 times) in the Apocalypse. Both Charles and Moffatt see mythological ideas and sources behind the bold imagery here that leave us all at sea. Swete understands the Woman to be “the church of the Old Testament” as “the Mother of whom Christ came after the flesh. But here, as everywhere in the Book, no sharp dividing line is drawn between the Church of the Old Testament and the Christian Society.” Certainly she is not the Virgin Mary, as Revelation 12:17 makes clear. Beckwith takes her to be “the heavenly representative of the people of God, the ideal Zion, which, so far as it is embodied in concrete realities, is represented alike by the people of the Old and the New Covenants.” John may have in mind Isaiah 7:14 (Matthew 1:23; Luke 1:31) as well as Micah 4:10; Isaiah 26:17.; Isaiah 66:7 without a definite picture of Mary. The metaphor of childbirth is common enough (John 16:21; Galatians 4:19). The figure is a bold one with the moon “under her feet” (υποκατω των ποδων αυτης — hupokatō tōn podōn autēs) and “a crown of twelve stars” (στεπανος αστερων δωδεκα — stephanos asterōn dōdeka), a possible allusion to the twelve tribes (James 1:1; Revelation 21:12) or to the twelve apostles (Revelation 21:14). [source]
Revelation 21:12 Having a wall great and high [εχουσα τειχος μεγα και υπσηλον]
John returns, after the parenthesis in Revelation 21:11, to the structure in Revelation 21:10, only to use the accusative εχουσαν — echousan as before to agree with πολιν — polin but the nominative εχουσα — echousa as again with “twelve gates” Πυλων — Pulōn is an old word (from πυλη — pulē gate) for a large gate as in Luke 16:20 and six times in Rev for the gate tower of a city wall (Revelation 21:12, Revelation 21:13, Revelation 21:15, Revelation 21:21, Revelation 21:25; Revelation 22:14) as in 1 Kings 17:10; Acts 14:13. See Ezekiel 48:31. for these twelve gates, one for each tribe (cf. Revelation 7:1-8). [source]
Revelation 21:16 Lieth foursquare [τετραγωνος κειται]
Present middle indicative of κειμαι — keimai The predicate adjective is from τετρα — tetra (Aeolic for τεσσαρες — tessares four) and γωνος — gōnos (γωνια — gōnia corner, Matthew 6:5) here only in N.T. As in Ezekiel 48:16, Ezekiel 48:20. It is a tetragon or quadrilateral quadrangle (Revelation 21:12.). [source]
Revelation 21:17 A hundred and forty and four cubits [εκατον τεσσερακοντα τεσσαρων πηχων]
Another multiple of 12 (12x12=144) as in Revelation 7:4; Revelation 14:1. It is not clear whether it is the height or the breadth of the wall that is meant, though υπσος — hupsos (height) comes just before. That would be 216 feet high (cf. Revelation 21:12), not enormous in comparison with the 7,000,000 feet (1500 miles) height of the city. [source]
Revelation 21:21 Twelve pearls [δωδεκα μαργαριται]
These gate towers (πυλωνες — pulōnes) were mentioned in Revelation 21:12. Each of these (cf. Isaiah 54:12) is a pearl, one of the commonest of jewels (Matthew 7:6; Matthew 13:46; 1 Timothy 2:9). [source]
Revelation 12:1 Arrayed with the sun [περιβεβλημενη τον ηλιον]
Perfect passive participle of περιβαλλω — periballō with the accusative retained as so often (9 times) in the Apocalypse. Both Charles and Moffatt see mythological ideas and sources behind the bold imagery here that leave us all at sea. Swete understands the Woman to be “the church of the Old Testament” as “the Mother of whom Christ came after the flesh. But here, as everywhere in the Book, no sharp dividing line is drawn between the Church of the Old Testament and the Christian Society.” Certainly she is not the Virgin Mary, as Revelation 12:17 makes clear. Beckwith takes her to be “the heavenly representative of the people of God, the ideal Zion, which, so far as it is embodied in concrete realities, is represented alike by the people of the Old and the New Covenants.” John may have in mind Isaiah 7:14 (Matthew 1:23; Luke 1:31) as well as Micah 4:10; Isaiah 26:17.; Isaiah 66:7 without a definite picture of Mary. The metaphor of childbirth is common enough (John 16:21; Galatians 4:19). The figure is a bold one with the moon “under her feet” (υποκατω των ποδων αυτης — hupokatō tōn podōn autēs) and “a crown of twelve stars” (στεπανος αστερων δωδεκα — stephanos asterōn dōdeka), a possible allusion to the twelve tribes (James 1:1; Revelation 21:12) or to the twelve apostles (Revelation 21:14). [source]
Revelation 22:14 They that wash their robes [οι πλυνοντες τας στολας αυτων]
Present active articular participle of πλυνω — plunō See Revelation 7:14 for this very verb with στολας — stolas while in Revelation 3:4 the negative statement occurs. Cf. 1 Corinthians 6:11.That they may have the right (ινα εσται η εχουσια αυτων — hina estai hē exousia autōn). Purpose clause with ινα — hina and the future middle of ειμι — eimi (a common construction in this book, Revelation 6:4, Revelation 6:11; Revelation 9:5, Revelation 9:20; Revelation 13:12; Revelation 14:13), that there may be their right.”To come to the tree of life “Over the tree of life.” On εχουσια επι — exousia epi = “power over” see Revelation 6:8; Revelation 13:7; Revelation 16:9; Luke 9:1. On “the tree of life” see Revelation 2:7; Revelation 22:2.May enter in (εισελτωσιν — eiselthōsin). Purpose clause with ινα — hina and the second aorist active subjunctive of εισερχομαι — eiserchomai parallel with ινα εσται — hina estai (future).By the gates Associative instrumental case of πυλων — pulōn (Revelation 21:12), “by the gate towers.” [source]
Revelation 22:14 To come to the tree of life [επι το χυλον της ζωης]
“Over the tree of life.” On εχουσια επι — exousia epi = “power over” see Revelation 6:8; Revelation 13:7; Revelation 16:9; Luke 9:1. On “the tree of life” see Revelation 2:7; Revelation 22:2.May enter in (εισελτωσιν — eiselthōsin). Purpose clause with ινα — hina and the second aorist active subjunctive of εισερχομαι — eiserchomai parallel with ινα εσται — hina estai (future).By the gates Associative instrumental case of πυλων — pulōn (Revelation 21:12), “by the gate towers.” [source]
Revelation 22:14 By the gates [τοις πυλωσιν]
Associative instrumental case of πυλων — pulōn (Revelation 21:12), “by the gate towers.” [source]

What do the individual words in Revelation 21:12 mean?

having a wall great and high gates twelve at the gates angels names having been inscribed which are the names of the twelve tribes of [the] sons of Israel
ἔχουσα τεῖχος μέγα καὶ ὑψηλόν πυλῶνας δώδεκα ἐπὶ τοῖς πυλῶσιν ἀγγέλους ὀνόματα ἐπιγεγραμμένα ἐστιν [τὰ ὀνόματα] τῶν δώδεκα φυλῶν υἱῶν Ἰσραήλ

τεῖχος  a  wall 
Parse: Noun, Accusative Neuter Singular
Root: τεῖχος  
Sense: the wall around a city, town wall.
μέγα  great 
Parse: Adjective, Accusative Neuter Singular
Root: μέγας  
Sense: great.
ὑψηλόν  high 
Parse: Adjective, Accusative Neuter Singular
Root: ὑψηλός  
Sense: high, lofty.
πυλῶνας  gates 
Parse: Noun, Accusative Masculine Plural
Root: πυλών  
Sense: a large gate: of a palace.
δώδεκα  twelve 
Parse: Adjective, Accusative Masculine Plural
Root: δώδεκα  
Sense: twelve.
ἐπὶ  at 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
πυλῶσιν  gates 
Parse: Noun, Dative Masculine Plural
Root: πυλών  
Sense: a large gate: of a palace.
ἀγγέλους  angels 
Parse: Noun, Accusative Masculine Plural
Root: ἄγγελος  
Sense: a messenger, envoy, one who is sent, an angel, a messenger from God.
ὀνόματα  names 
Parse: Noun, Accusative Neuter Plural
Root: ὄνομα  
Sense: name: univ.
ἐπιγεγραμμένα  having  been  inscribed 
Parse: Verb, Perfect Participle Middle or Passive, Accusative Neuter Plural
Root: ἐπιγράφω  
Sense: to write upon, inscribe.
ὀνόματα]  names 
Parse: Noun, Nominative Neuter Plural
Root: ὄνομα  
Sense: name: univ.
τῶν  of  the 
Parse: Article, Genitive Feminine Plural
Root:  
Sense: this, that, these, etc.
δώδεκα  twelve 
Parse: Adjective, Genitive Feminine Plural
Root: δώδεκα  
Sense: twelve.
φυλῶν  tribes 
Parse: Noun, Genitive Feminine Plural
Root: φυλή  
Sense: a tribe.
υἱῶν  of  [the]  sons 
Parse: Noun, Genitive Masculine Plural
Root: υἱός  
Sense: a son.
Ἰσραήλ  of  Israel 
Parse: Noun, Genitive Masculine Singular
Root: Ἰσραήλ  
Sense: the name given to the patriarch Jacob (and borne by him in addition to his former name).