| 22. Linguistic Exegesis The verse begins with kai {Καὶ | kaí} ‘and’, linking back to the vision of New Jerusalem. The sequence naon {ναὸν | naòn} ‘temple’, ouk {οὐκ | ouk} ‘not’, eidon {εἶδον | eî-don} ‘I saw’, and en autē {ἐν αὐτῇ | en au-têi} ‘in her’ places the accusative direct object before the verb, intensifying the negation. The article ho {ὁ | ho} ‘the’ with the postpositive gar {γὰρ | gàr} ‘for’ introduces the explanatory clause. The emphatic phrase ho kyrios ho theos ho pantokratōr {ὁ κύριος ὁ θεός ὁ παντοκράτωρ | ho ký-ri-os ho the-ós ho pan-to-krá-tōr} uses repeated articles to convey solemnity. The predicate nominative naos autēs {ναὸς αὐτῆς | naòs au-tês} ‘temple of her’ precedes estin {ἐστιν | é-stin} ‘is’, underscoring divine presence as genuine sanctuary. Finally, kai to arnion {καὶ τὸ ἀρνίον | kaí tò arní-on} ‘and the Lamb’ functions as a co-subject, establishing the Lamb as the city’s temple alongside God. In translation, “because” or “since” captures the causal force of gar, and “are” reflects their joint status as the temple. |