| 3. Linguistic Exegesis The verse opens with the coordinating conjunction kai {καὶ | kaí} linking this promise to the preceding description of the new Jerusalem. The subject pan katathema {πᾶν κατάθεμα | pâ-n ka-tá-the-ma} “every accursed-thing” stands first, with the negation ouk {οὐκ | ouk} plus the future verb estai {ἔσται | é-stai} and the adverb eti {ἔτι | é-ti} forming the clause “will not be any longer,” emphasizing the total and permanent removal of curse. A new coordinated clause begins with kai ho thronos tou theou kai tou arniou {καὶ ὁ θρόνος τοῦ θεοῦ καὶ τοῦ ἀρνίου | kaí ho thró-nos toû the-oû kaí toû ar-ní-ou}, where the singular subject ho thronos “the throne” is modified by two parallel genitives “of God” and “of the Lamb,” indicating a single shared throne and thus a shared reign and authority. The prepositional phrase en autē estai {ἐν αὐτῇ ἔσται | en au-tê é-stai} “will be in it” locates this throne within the city mentioned in the immediate context, making God’s and the Lamb’s presence central to the city’s identity. The final clause kai hoi douloi autou latreusousin autō {καὶ οἱ δοῦλοι αὐτοῦ λατρεύσουσιν αὐτῷ | kaí hoi doû-loi au-toû la-treú-sou-sin au-tô} introduces a new subject “His servants,” with the singular pronoun autou referring collectively to God and the Lamb, and the future verb latreusousin expressing ongoing, future-oriented cultic service or worship directed to Him. The repeated kai at each juncture strings the clauses together, portraying a unified eschatological scene: curse removed, divine throne established, and unending service rendered. In translation, the first clause is rendered with an impersonal “there will no longer be any curse” / “Nothing accursed will exist any longer” to reflect Greek existential usage, while the remaining clauses are kept closely coordinated to mirror the Greek flow and to preserve the emphasis on the single shared throne and unified worship. |