'He carried me away in the Spirit to a great and high mountain, and showed me the holy city' (v.10) closely reproduces Ezekiel's visionary transport: 'he brought me... and set me upon a very high mountain, on which was the frame of a city.' Tour-of-the-city framework derives directly from Ezek 40-48.

In the visions of God brought he me into the land of Israel, and set me down on a very high mountain, whereon was as it were the frame of a city on the south.


Twelve gates inscribed with the names of the twelve tribes, three on each of the four sides (v.12-13), reproduces Ezekiel's gate-list (three N, three E, three S, three W, named for the tribes). Highest structural and verbal correspondence for the gates.

These are the exits of the city: On the north side four thousand and five hundred reeds by measure; and the gates of the city shall be after the names of the tribes of Israel, three gates northward: the gate of Reuben, one; the gate of Judah, one; the gate of Levi, one. At the east side four thousand and five hundred reeds, and three gates: even the gate of Joseph, one; the gate of Benjamin, one; the gate of Dan, one. At the south side four thousand and […]


Bridal imagery resumed (v.9 'the wife, the Lamb's bride') — cf. 21:2; the bride 'adorned' theme carries into the jewel-glory description (v.11).

I will greatly rejoice in Yahweh, my soul shall be joyful in my God; for he has clothed me with the garments of salvation, he has covered me with the robe of righteousness, as a bridegroom decks himself with a garland, and as a bride adorns herself with her jewels.


'Arise, shine, for your light has come, and the glory of the LORD has risen upon you' underlies 'having the glory of God. Her light was like a most precious stone' (v.11). Isa 60 is the controlling intertext for the city's radiance and is quarried throughout 21:23-26.

“Arise, shine; for your light has come, and Yahweh’s glory is risen on you. For, behold, darkness shall cover the earth, and gross darkness the peoples; but Yahweh will arise on you, and his glory shall be seen on you.


'The glory of the God of Israel... the earth shone with his glory' as it enters the temple-city — parallels the city 'having the glory of God' (v.11). Reinforces the Ezekielian glory-filling pattern.

Behold, the glory of the God of Israel came from the way of the east: and his voice was like the sound of many waters; and the earth shined with his glory. It was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city; and the visions were like the vision that I saw by the river Chebar; and I fell on my face. Yahweh’s glory came into the house by the way of the gate whose prospect is […]


Jerusalem rebuilt with sapphires, jewels, and precious-stone gates — anticipates the jasper radiance (v.11) and is the chief source for the foundations/gates jewelry developed in 21:18-21.

“You afflicted, tossed with storms, and not comforted, behold, I will set your stones in beautiful colors, and lay your foundations with sapphires. I will make your pinnacles of rubies, and your gates of sparkling jewels, and all your walls of precious stones.


The high priest's breastpiece bearing the names of the twelve tribes engraved on twelve stones (v.12 'names of the twelve tribes') — links the tribe-inscribed gates to priestly typology; develops fully at 21:19-20.

The stones shall be according to the names of the children of Israel, twelve, according to their names; like the engravings of a signet, everyone according to his name, they shall be for the twelve tribes.


The wilderness camp arranged by tribes three-per-side around the tabernacle on the four compass points — pattern behind the three-gates-per-side arrangement (v.13).

Yahweh spoke to Moses and to Aaron, saying, “The children of Israel shall encamp every man by his own standard, with the banners of their fathers’ houses: at a distance from the Tent of Meeting shall they encamp around it.” Those who encamp on the east side toward the sunrise shall be of the standard of the camp of Judah, according to their divisions: and the prince of the children of Judah shall be Nahshon the son of Amminadab. His division, and those […]


The wall surrounding the temple-complex measured by the angel — anticipates the 'great and high wall' (v.12) and the measuring of 21:15-17.

Behold, a wall on the outside of the house all around, and in the man’s hand a measuring reed six cubits long, of a cubit and a hand breadth each: so he measured the thickness of the building, one reed; and the height, one reed.


The angelic man with 'a measuring reed' who measures the temple-city (v.15 'a golden reed to measure the city') reproduces Ezekiel's measuring-tour guide. Recurs through Ezek 40-42.

He brought me there; and, behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate.


The holy district/city given equal square measurements on its four sides — source for 'the city is square, and its length is as great as its width' (v.16). Cf. Ezek 45:1-3 for the foursquare holy portion.

These shall be its measures: the north side four thousand and five hundred, and the south side four thousand and five hundred, and on the east side four thousand and five hundred, and the west side four thousand and five hundred.


The inner sanctuary (Holy of Holies) a perfect cube ('twenty cubits long, twenty wide, twenty high') overlaid with gold — behind 'its length, width, and height are equal' (v.16) and the all-gold city (v.18): the whole city is the Most Holy Place. Strong typological coherence.

Within the oracle was twenty cubits in length, and twenty cubits in breadth, and twenty cubits in its height; and he overlaid it with pure gold: and he covered the altar with cedar.


'I will lay your foundations with sapphires... your gates of carbuncles, and all your border of precious stones' — the principal OT source for the jewel-adorned foundations and pearl-like gates (v.19-21). LXX of 54:12 has the gates of crystal/stones.


The twelve stones of the high priest's breastpiece (v.19-20 jewel list) — the foundations' twelve gems correspond to the priestly stones, though John's order/LXX equivalences differ. High volume; flag LXX (Exod 28:17-20 LXX) as John's likely stone-name source.

You shall set in it settings of stones, four rows of stones: a row of ruby, topaz, and beryl shall be the first row; and the second row a turquoise, a sapphire, and an emerald; and the third row a jacinth, an agate, and an amethyst; and the fourth row a chrysolite, an onyx, and a jasper: they shall be enclosed in gold in their settings.


The man with a measuring line going to measure Jerusalem — parallels the measuring of the city (v.15-16); paired with Ezek 40.

I lifted up my eyes, and saw, and behold, a man with a measuring line in his hand. Then I asked, “Where are you going?” He said to me, “To measure Jerusalem, to see what is its breadth and what is its length.”


The square 'holy portion' set apart with the sanctuary in it — undergirds the foursquare, sanctified dimensions of the city (v.16).

Moreover, when you shall divide by lot the land for inheritance, you shall offer an offering to Yahweh, a holy portion of the land; the length shall be the length of twenty-five thousand reeds, and the breadth shall be ten thousand: it shall be holy in all its border all around. Of this there shall be a five hundred by five hundred square for the holy place; and fifty cubits for its suburbs all around. Of this measure you shall measure a length of […]


The temple's pure gold furnishings — contributes to the 'pure gold, like pure glass' city/street imagery (v.18,21).

and the cups, and the snuffers, and the basins, and the spoons, and the fire pans, of pure gold; and the hinges, both for the doors of the inner house, the most holy place, and for the doors of the house, of the temple, of gold.


Second-Temple parallel: New Jerusalem 'built with sapphires and emeralds... your walls and towers and battlements with pure gold... the streets of Jerusalem with beryl and ruby and stones of Ophir' — strikingly close to v.18-21 (gold, gems, jeweled streets). Likely shared exegetical tradition on Isa 54.

For Jerusalem will be built with sapphires, emeralds, and precious stones; your walls and towers and battlements with pure gold. The streets of Jerusalem will be paved with beryl, carbuncle, and stones of Ophir.


'For bronze I will bring gold' — the eschatological upgrade of building materials feeds the all-gold city (v.18,21).

For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron. I will also make your officers peace, and righteousness your ruler.


The made breastpiece stones (parallel list to Exod 28) — secondary attestation of the twelve-stone priestly source for v.19-20.

They set in it four rows of stones. A row of ruby, topaz, and beryl was the first row; and the second row, a turquoise, a sapphire, and an emerald; and the third row, a jacinth, an agate, and an amethyst; and the fourth row, a chrysolite, an onyx, and a jasper. They were enclosed in gold settings. The stones were according to the names of the children of Israel, twelve, according to their names; like the engravings of a signet, everyone according to his […]


'The sun shall be no more your light by day... but the LORD will be your everlasting light' — direct source for 'the city has no need for the sun, neither of the moon... the very glory of God illuminated it' (v.23). Highest verbal and thematic correspondence in the pericope.

The sun shall be no more your light by day; neither for brightness shall the moon give light to you: but Yahweh will be to you an everlasting light, and your God your glory. Your sun shall no more go down, neither shall your moon withdraw itself; for Yahweh will be your everlasting light, and the days of your mourning shall be ended.


'Nations shall come to your light, and kings to the brightness of your rising' underlies 'the nations will walk in its light. The kings of the earth bring...' (v.24). Isa 60 is the controlling text for v.23-26.

Nations shall come to your light, and kings to the brightness of your rising.


'Your gates shall be open continually; they shall not be shut day or night, that men may bring to you the wealth of the nations' — direct source for 'its gates will in no way be shut' and the bringing-in of the nations' glory (v.25-26).

Your gates also shall be open continually; they shall not be shut day nor night; that men may bring to you the wealth of the nations, and their kings led captive.


'The wealth/abundance of the nations shall come to you' — supports 'the glory and honor of the nations' brought into the city (v.24,26).

Then you shall see and be radiant, and your heart shall thrill and be enlarged; because the abundance of the sea shall be turned to you, the wealth of the nations shall come to you.


The city's name 'The LORD is there' (YHWH-shammah) — God's unmediated presence stands behind 'no temple... for the Lord God... and the Lamb are its temple' (v.22).

It shall be eighteen thousand reeds around: and the name of the city from that day shall be, Yahweh is there.


'A unique day... not day and not night, but at evening time there shall be light' — source for the perpetual-light / 'no night there' motif (v.23,25). Cf. Zech 14:6 (no cold/frost) and 14:8 (living waters).

It will be a unique day which is known to Yahweh; not day, and not night; but it will come to pass, that at evening time there will be light.


'There shall no more come into you the uncircumcised and the unclean' underlies 'there will in no way enter into it anything profane' (v.27); the holy city's purity-boundary.

Awake, awake, put on your strength, Zion; put on your beautiful garments, Jerusalem, the holy city: for henceforth there shall no more come into you the uncircumcised and the unclean.


'No foreigner, uncircumcised in heart or flesh, shall enter my sanctuary' — purity-exclusion source for v.27; pairs with Isa 52:1.

Thus says the Lord Yahweh, No foreigner, uncircumcised in heart and uncircumcised in flesh, shall enter into my sanctuary, of any foreigners who are among the children of Israel.


The Holy Way on which 'the unclean shall not pass over it' — supports the exclusion of the profane/unclean (v.27).

A highway will be there, a road, and it will be called The Holy Way. The unclean shall not pass over it, but it will be for those who walk in the Way. Wicked fools will not go there.


'Let them be blotted out of the book of the living' — the negative counterpart behind 'only those who are written in the Lamb's book of life' (v.27). Cf. Exod 32:32-33; Dan 12:1.

Let them be blotted out of the book of life, and not be written with the righteous.


'Jerusalem shall dwell in security, there shall be no more curse/ban' — supports the secure, unbarred-gates and no-defilement picture (v.25,27); fully echoed at Rev 22:3.

Men will dwell therein, and there will be no more curse; but Jerusalem will dwell safely.


The destruction of the covering/veil over the nations on the mountain — undergirds the unmediated divine presence ('no temple,' v.22) and the nations' inclusion.

He will destroy in this mountain the surface of the covering that covers all peoples, and the veil that is spread over all nations. He has swallowed up death forever! The Lord Yahweh will wipe away tears from off all faces. He will take the reproach of his people away from off all the earth, for Yahweh has spoken it.


'Everyone whose name shall be found written in the book' shall be delivered — parallel to the Lamb's book of life (v.27); also undergirds Rev 13:8; 20:15.

“At that time shall Michael stand up, the great prince who stands for the children of your people; and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time your people shall be delivered, everyone who shall be found written in the book.


'The treasures/desire of all nations shall come, and I will fill this house with glory' — possible coloring of the nations bringing their glory into the temple-city (v.24,26).

and I will shake all nations. The precious things of all nations will come, and I will fill this house with glory, says Yahweh of Armies.


Kings bringing tribute and all nations serving — royal-homage background to 'the kings of the earth bring the glory and honor of the nations' (v.24).

The kings of Tarshish and of the islands will bring tribute. The kings of Sheba and Seba shall offer gifts. Yes, all kings shall fall down before him. All nations shall serve him.


The temple-river flowing out from under the threshold, with fruit trees on both banks bearing fresh fruit monthly and leaves for healing, is the dominant structural model for the river + tree(s) + monthly fruit + healing-leaves cluster. Volume and recurrence both very strong (Hays). LXX and Hebrew agree closely on the healing-leaves motif (Ezek 47:12).

He brought me back to the door of the house; and behold, waters issued out from under the threshold of the house eastward; (for the forefront of the house was toward the east;) and the waters came down from under, from the right side of the house, on the south of the altar. Then he brought me out by the way of the gate northward, and led me round by the way outside to the outer gate, by the way of the gate that looks toward the east; and behold, there ran […]


The tree of life in Eden's midst and the river going out of Eden to water the garden. Eschaton-as-restored-Eden; thematic coherence and recurrence with Gen 3 are decisive. 'In the middle of its street' echoes the tree 'in the middle of the garden' (Gen 2:9).

Out of the ground Yahweh God made every tree to grow that is pleasant to the sight, and good for food, including the tree of life in the middle of the garden and the tree of the knowledge of good and evil. A river went out of Eden to water the garden; and from there it was parted, and became the source of four rivers.


Reversal of the expulsion: access to the tree of life, barred by the cherubim and flaming sword, is now restored to the servants (cf. 22:14). The 'no more curse' note ties directly back to the Eden judgment. Strong figural reversal.

Yahweh God said, “Behold, the man has become like one of us, knowing good and evil. Now, lest he reach out his hand, and also take of the tree of life, and eat, and live forever...” Therefore Yahweh God sent him out from the garden of Eden, to till the ground from which he was taken. So he drove out the man; and he placed cherubim/f + cherubim are powerful angelic creatures, messengers of God with wings. See Ezekiel 10./f* at the east of the garden of […]


Living waters going out from Jerusalem feeds the 'water of life' image; Zech 14 is a recurring matrix for Rev 21–22 (see also 14:7, 14:11). Coherence with Ezekiel's temple-river tradition.

It will happen in that day, that living waters will go out from Jerusalem; half of them toward the eastern sea, and half of them toward the western sea; in summer and in winter will it be.


'There shall be no more curse/utter destruction (cherem); Jerusalem shall dwell securely.' Direct verbal-thematic source for 'There will be no curse any more.' Hebrew cherem (devoted-to-destruction); LXX renders anathema — Rev's katathema is closer to the LXX register.


No sun or moon for light, for the LORD will be everlasting light. Direct source for 'no night... no lamp... the Lord God will illuminate them.' Coherence with Rev 21:23. LXX and Hebrew agree.

The sun shall be no more your light by day; neither for brightness shall the moon give light to you: but Yahweh will be to you an everlasting light, and your God your glory.


The saints of the Most High receive and possess the kingdom; ground of 'they will reign forever and ever.' Coherence with Rev 5:10, 20:4. Aramaic/OG both attest eternal reign of the holy ones.

But the saints of the Most High shall receive the kingdom, and possess the kingdom forever, even forever and ever.


The kingdom and dominion given to the people of the saints of the Most High, an everlasting kingdom — reinforces the reign motif. Closely paired with 7:18.

The kingdom and the dominion, and the greatness of the kingdoms under the whole sky, shall be given to the people of the saints of the Most High: his kingdom is an everlasting kingdom, and all dominions shall serve and obey him.


Aaronic blessing: the LORD make his face shine upon you, and his name put upon the people of Israel. Strong conceptual pairing for 'see his face' + 'his name on their foreheads.' The name-bestowal of v.27 is the key link; coherence with Rev 3:12, 14:1.

Yahweh make his face to shine on you, and be gracious to you. Yahweh lift up his face toward you, and give you peace.’ “So they shall put my name on the children of Israel; and I will bless them.”


'I shall behold your face in righteousness; I shall be satisfied when I awake with your likeness.' Beatific-vision source for 'They will see his face.' LXX Ps 16:15.

As for me, I shall see your face in righteousness. I shall be satisfied, when I awake, with seeing your form.


'When shall I come and appear before God / see the face of God?' Thirst-for-the-vision motif; fainter, conceptual. LXX Ps 41:3 reads 'see the face of God' where MT has 'appear before.' Flag LXX vs Hebrew divergence.

My soul thirsts for God, for the living God. When shall I come and appear before God?


A unique day, not day and not night, but at evening time there shall be light. Underlies 'no night... the Lord God will illuminate them' alongside Isa 60:19. Coherence within the Zech 14 matrix.

It will be a unique day which is known to Yahweh; not day, and not night; but it will come to pass, that at evening time there will be light.


'A river whose streams make glad the city of God.' River-in-the-city image feeds the throne-river flowing through the street; thematic coherence. LXX Ps 45:5.

There is a river, the streams of which make the city of God glad, the holy place of the tents of the Most High.


'The LORD is there' (YHWH-shammah) as the city's name; faint support for the divine presence/illumination and name-bearing themes climaxing the new Jerusalem.

It shall be eighteen thousand reeds around: and the name of the city from that day shall be, Yahweh is there.


A fountain coming forth from the house of the LORD, watering the valley — a parallel temple-river tradition reinforcing Ezek 47 / Zech 14. Faint, contested as direct source.

It will happen in that day, that the mountains will drop down sweet wine, the hills will flow with milk, all the brooks of Judah will flow with waters, and a fountain will flow out from Yahweh’s house, and will water the valley of Shittim.


'He will swallow up death forever' — broader curse-removal / no-more-tears matrix behind 'no more curse'; faint here, stronger at Rev 21:4.

He has swallowed up death forever! The Lord Yahweh will wipe away tears from off all faces. He will take the reproach of his people away from off all the earth, for Yahweh has spoken it.


'There is a God in heaven who reveals secrets, and he has made known... what will be in the latter days / what must happen.' Source for the apocalyptic formula 'the things which must happen soon' (with Dan 2:29, 2:45). Rev 1:1 and 22:6 frame the book by this Danielic idiom.

but there is a God in heaven who reveals secrets, and he has made known to the king Nebuchadnezzar what shall be in the latter days. Your dream, and the visions of your head on your bed, are these:


'O God, the God of the spirits of all flesh.' Title source for 'the Lord God of the spirits of the prophets' (Rev adapts 'of all flesh' to 'of the prophets'). Coherence with Num 27:16.

They fell on their faces, and said, “God, the God of the spirits of all flesh, shall one man sin, and will you be angry with all the congregation?”


'Let the LORD, the God of the spirits of all flesh, set a man over the congregation.' Parallel divine title behind 'the God of the spirits of the prophets.' Paired with Num 16:22.

“Let Yahweh, the God of the spirits of all flesh, appoint a man over the congregation,


'Behold, the Lord GOD comes... his reward is with him.' The coming-with-recompense formula introduced here ('Behold, I come quickly') is fully developed in 22:12; Isa 40:10 is its base text. LXX and Hebrew agree on misthos/reward.

Behold, the Lord Yahweh will come as a mighty one, and his arm will rule for him. Behold, his reward is with him, and his recompense before him.


'Seal up the vision, for it pertains to many days hence' — inverted at Rev 22:10 ('don't seal') and resonant with 'the time is at hand'; here the 'faithful and true / soon' framing sets up that contrast. Faint at this pericope.

The vision of the evenings and mornings which has been told is true: but seal up the vision; for it belongs to many days to come.


Daniel falls before the angelic interpreter (cf. 10:9). Background for John falling to worship the revealing angel, though the prohibition of angel-worship is distinctive to Rev. Faint, generic.

So he came near where I stood; and when he came, I was frightened, and fell on my face: but he said to me, Understand, son of man; for the vision belongs to the time of the end.


'Many shall purify themselves... but the wicked shall act wickedly; and none of the wicked shall understand, but the wise shall understand.' Direct source for the let-the-unjust-remain-unjust / let-the-righteous-remain-righteous antithesis. Strong volume and verbal echo (esp. OG/Theodotion).

Many shall purify themselves, and make themselves white, and be refined; but the wicked shall do wickedly; and none of the wicked shall understand; but those who are wise shall understand.


'Shut up the words, and seal the book, until the time of the end' — pointedly REVERSED by 'Don't seal up the words... for the time is at hand.' Programmatic inversion (with Dan 12:9). Hays: recurrence + thematic coherence high.

But you, Daniel, shut up the words, and seal the book, even to the time of the end: many shall run back and forth, and knowledge shall be increased.”


'I am the first and I am the last; besides me there is no god.' Direct source for 'the First and the Last' (and the Alpha–Omega equivalent). Near-quotation of a divine self-identification applied to the risen Lord. LXX and Hebrew agree.

This is what Yahweh, the King of Israel, and his Redeemer, Yahweh of Armies, says: “I am the first, and I am the last; and besides me there is no God.


'I am he; I am the first, and I am the last.' Second base text for 'the First and the Last.' Paired with Isa 44:6; coherence with Rev 1:17, 21:6.

“Listen to me, O Jacob, and Israel my called: I am he; I am the first, I also am the last.


'I, the LORD, the first, and with the last, I am he' — third witness to the first/last self-predication, calling the generations from the beginning. Reinforces 22:13.

Who has worked and done it, calling the generations from the beginning? I, Yahweh, the first, and with the last, I am he.”


'Will he not repay each according to his work?' Direct source for 'to repay to each man according to his work.' Strong verbal correspondence (kata ta erga). LXX agrees.

If you say, “Behold, we didn’t know this”; doesn’t he who weighs the hearts consider it? He who keeps your soul, doesn’t he know it? Shall he not render to every man according to his work?


'You repay each according to his work.' Parallel source for the recompense-by-works formula (Ps 61:13 LXX). Often cited jointly with Prov 24:12 in NT (cf. Rom 2:6).

Also to you, Lord, belongs loving kindness, for you reward every man according to his work.


'Behold, the Lord GOD comes... his reward is with him, and his recompense before him.' Direct source for 'My reward is with me.' LXX and Hebrew agree (misthos).


'Behold, your salvation comes; behold, his reward is with him, and his recompense before him.' Twin to Isa 40:10 behind 'My reward is with me, to repay each.' Coherence strong.

Behold, Yahweh has proclaimed to the end of the earth, “Say to the daughter of Zion, ‘Behold, your salvation comes. Behold, his reward is with him, and his recompense before him.’”


'I the LORD search the heart... to give to each according to his ways, according to the fruit of his deeds.' Reinforces recompense-by-works; thematic, slightly fainter than Prov/Ps.

I, Yahweh, search the mind, I try the heart, even to give every man according to his ways, according to the fruit of his doings.


'Repay them according to their work / the work of their hands.' Another recompense-by-deeds source (Ps 27:4 LXX); conceptual, paired with Prov 24:12.

Give them according to their work, and according to the wickedness of their doings. Give them according to the operation of their hands. Bring back on them what they deserve.


'The words are shut up and sealed until the time of the end.' Restates 12:4; sharpens the reversal at Rev 22:10. Coherence within the Daniel-sealing motif.

He said, Go your way, Daniel; for the words are shut up and sealed until the time of the end.


'The vision is yet for the appointed time... it will surely come, it will not delay' — supports 'the time is at hand' / 'I come quickly.' Faint, conceptual.

For the vision is yet for the appointed time, and it hurries toward the end, and won’t prove false. Though it takes time, wait for it; because it will surely come. It won’t delay.

For the vision is yet for a time, and it shall shoot forth at the end, and not in vain: though he should tarry, wait for him; for he will surely come, and will not tarry.


'The day of the LORD is at hand' — generic 'time/day is near' idiom behind 'the time is at hand.' Common prophetic formula, not a single source.

Wail; for the day of Yahweh is at hand! It will come as destruction from the Almighty.


Right to the tree of life and entry restored — direct reversal of the barred access after Eden's expulsion. Coherence with 22:2; the 'right to the tree of life' is the Edenic inheritance regranted.

Yahweh God said, “Behold, the man has become like one of us, knowing good and evil. Now, lest he reach out his hand, and also take of the tree of life, and eat, and live forever...” Therefore Yahweh God sent him out from the garden of Eden, to till the ground from which he was taken. So he drove out the man; and he placed cherubim/f + cherubim are powerful angelic creatures, messengers of God with wings. See Ezekiel 10./f* at the east of the garden of […]


'A shoot from the stump of Jesse, a branch from his roots.' Source for 'the root... of David.' Davidic-messianic root imagery; coherence with Rev 5:5. LXX 'rhiza' matches 'root.'

A shoot will come out of the stock of Jesse, and a branch out of his roots will bear fruit.


'The root of Jesse, who shall stand as a signal to the peoples; him shall the nations seek.' Direct source for 'the root... of David' as the messianic ensign; LXX explicit 'rhiza tou Iessai.'

It will happen in that day that the nations will seek the root of Jesse, who stands as a banner of the peoples; and his resting place will be glorious.


Balaam: 'a star shall come out of Jacob, a scepter shall rise out of Israel.' Source for 'the Bright and Morning Star' as messianic title. Strong messianic-star tradition (also at Qumran); coherence with Rev 2:28.

I see him, but not now. I see him, but not near. A star will come out of Jacob. A scepter will rise out of Israel, and shall strike through the corners of Moab, and break down all the sons of Sheth.


'Everyone who thirsts, come to the waters... without money and without price.' Direct source for 'He who is thirsty, let him come... take the water of life freely (dorean).' Strong verbal + thematic. LXX dorean matches.

“Come, everyone who thirsts, to the waters! Come, he who has no money, buy, and eat! Yes, come, buy wine and milk without money and without price.


'Come, let us walk in the light of the LORD' — invitation-to-come framing; faint background to the threefold 'Come!' Generic invitation idiom.

House of Jacob, come, and let us walk in the light of Yahweh.


'Dogs' excluded from the assembly (the 'wages of a dog' barred from the house of the LORD) — possible background for 'Outside are the dogs.' Conceptual; the metaphor is debated.

You shall not bring the hire of a prostitute, or the wages of a male prostitute, into the house of Yahweh your God for any vow; for both of these are an abomination to Yahweh your God.


'Open to me the gates of righteousness... this is the gate of the LORD; the righteous shall enter through it.' Faint background for the righteous entering by the gates into the city. Conceptual.

Open to me the gates of righteousness. I will enter into them. I will give thanks to Yah. This is the gate of Yahweh; the righteous will enter into it.


'Open the gates, that the righteous nation which keeps faith may enter in.' Reinforces the gates-entry-of-the-righteous motif behind 'enter in by the gates into the city.' Faint.

Open the gates, that the righteous nation may enter: the one which keeps faith.


'You shall not add to the word which I command you, nor take from it.' Direct source for the add/take-away canonical-formula warning. Strong verbal correspondence (prostithemi / aphaireo). LXX and Hebrew agree.

You shall not add to the word which I command you, neither shall you take away from it, that you may keep the commandments of Yahweh your God which I command you.


'Whatever I command you... you shall not add to it nor take from it.' (Deut 13:1 in MT/LXX.) Twin to Deut 4:2 behind the don't-add / don't-take-away warning. Coherence high.

Whatever thing I command you, that you shall observe to do. You shall not add to it, nor take away from it.


'Do not add to his words, lest he rebuke you and you be found a liar.' Direct source — the 'add to his words' + threatened penalty pattern matches 'if anyone adds... may God add the plagues.' LXX agrees.

Don’t you add to his words, lest he reprove you, and you be found a liar.


'I will bring more plagues upon you, sevenfold for your sins' — covenant-curse 'add plagues' formula behind 'may God add to him the plagues.' Coherence with the Exodus-plagues motif in Rev 15–16. LXX plege.

“‘If you walk contrary to me, and won’t listen to me, then I will bring seven times more plagues on you according to your sins.


'The LORD will blot out his name... and all the curses written in this book will fall on him.' Background for 'may God take away his part... which are written in this book' (blotting / written-curses). Coherence with the Deuteronomic curse tradition.

Yahweh will not pardon him, but then Yahweh’s anger and his jealousy will smoke against that man, and all of the curse that is written in this book will fall on him, and Yahweh will blot out his name from under the sky.


'Whoever has sinned against me, I will blot out of my book.' Faint background for taking away one's 'part from the tree of life' / removal from the book/city (book-of-life motif). Conceptual.

Yahweh said to Moses, “Whoever has sinned against me, him will I blot out of my book.


Deliverance for those 'found written in the book' — faint support for the inscribed-in/erased-from-the-city-and-life motif behind the take-away penalty. Faint.

“At that time shall Michael stand up, the great prince who stands for the children of your people; and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time your people shall be delivered, everyone who shall be found written in the book.