Word Studies¶
Question¶
How do the Babylon/harlot (Rev 17-18) and New Jerusalem/bride (Rev 21-22) sections form a deliberate structural mirror? Document every verbal parallel between Rev 17:1-3 and Rev 21:9-10 (the angel introduction formula). Trace the antithetical contrasts: harlot vs. bride, wilderness vs. mountain, jewels adorning each, what fills each (abominations vs. glory), the fate of each. How does this structural mirror connect to the en pneumati markers (17:3 and 21:10 are visions 3 and 4)?
G667 — apophero¶
Source: D:/bible/bible-studies/word-studies/G667-apopherō.md
Occurrences: 7
Verb meaning to bear off, carry away. 7 NT occurrences across 5 books. In Revelation (3 occurrences), it is the visionary-transport verb at 17:3 and 21:10 (apēnengken me en Pneumati), replacing ginomai used in visions 1-2. The apophero + en Pneumati combination occurs ONLY at Rev 17:3 and 21:10 in the entire NT. The verb contributes the sense of bodily/ecstatic removal under external control.
Semantic categories: judicial/administrative transport, visionary/spiritual relocation, post-mortem conveyance, physical conveyance of objects
Key verses: Rev 17:3, Rev 21:10, Luke 16:22, Mark 15:1
Relevance: The verb that structurally binds visions 3 and 4. Its exclusive use at 17:3 and 21:10 (not at 1:10 or 4:2) is the strongest lexical evidence that the harlot and bride visions are architecturally paired.
G4204 — porne¶
Source: D:/bible/bible-studies/word-studies/G4204-porne.md
Occurrences: 12
Feminine noun meaning harlot, prostitute. 12 NT occurrences in 6 books. Revelation dominates with 5 occurrences (all in chs. 17-19 re: Babylon). Primary Hebrew source is zanah (H2181, to play the harlot) with 23 LXX co-occurrences — the zanah/porneia covenant vocabulary requires that Babylon be a corrupted form of the true faith, not mere paganism.
Semantic categories: repentant harlot, Rahab as faith exemplar, sexual union / body theology, Babylon the Great Whore
Key verses: Rev 17:1, Rev 17:5, Rev 17:15, Rev 17:16, Rev 19:2
Relevance: The primary identifier for the Babylon-woman figure. Its concentration in Rev 17-19 (5 of 12 NT occurrences) marks the harlot section of the mirror.
G3565 — nymphe¶
Source: D:/bible/bible-studies/word-studies/G3565-nymphe.md
Occurrences: 8
Feminine noun meaning bride or daughter-in-law. 8 tokens in 7 NT verses across 4 books. Revelation accounts for 4 occurrences — all in the 'bride' sense (21:2, 21:9, 22:17, and the silenced nymphe at 18:23). Primary Hebrew source is kallah (H3618) with same dual bride/daughter-in-law semantics.
Semantic categories: daughter-in-law (household relation), bride (literal wedding), bride (eschatological/symbolic)
Key verses: Rev 21:2, Rev 21:9, Rev 22:17, Rev 18:23
Relevance: The primary identifier for the NJ-woman figure. Appears in the NJ section (21:2,9; 22:17) and critically also in the Babylon section (18:23 — 'voice of the bride shall be heard no more'). The silencing and restoration of the bride's voice is a structural thread crossing the mirror boundary.
G946 — bdelygma¶
Source: D:/bible/bible-studies/word-studies/G946-bdelygma.md
Occurrences: 6
Neuter noun meaning abomination, detestable thing. 6 NT occurrences in 4 books. Half are in Revelation (17:4, 17:5, 21:27). Root from bdeō (to stink). Two dominant Hebrew sources: to'ebah (H8441, broad moral/ritual abomination, 66 LXX co-occurrences) and shiqquts (H8251, specifically idolatrous detestable objects, 20 co-occurrences).
Semantic categories: eschatological abomination of desolation, idolatrous/defiling contents of Babylon's cup, what God loathes vs. what men esteem, exclusion from New Jerusalem
Key verses: Rev 17:4, Rev 17:5, Rev 21:27
Relevance: Fills the harlot's cup (17:4-5), excluded from NJ (21:27). This word is THE central vocabulary item of the abomination/glory antithesis — what fills one city is explicitly banned from the other.
G1391 — doxa¶
Source: D:/bible/bible-studies/word-studies/G1391-doxa.md
Occurrences: 168
Noun meaning glory, brightness, honor. Fills the New Jerusalem (21:11 'having the glory of God'; 21:23 'the glory of God did lighten it'; 21:24,26 kings bring their glory). The antithesis to abominations: what fills one city is the opposite of what fills the other.
Semantic categories: divine glory and presence, honor and brightness, eschatological illumination
Key verses: Rev 21:11, Rev 21:23, Rev 21:24, Rev 21:26
Relevance: The positive counterpart to bdelygma. NJ is filled with doxa; the harlot's cup is filled with bdelygmata. This is the theological center of the structural mirror.
G4151 — pneuma¶
Source: D:/bible/bible-studies/word-studies/G4151-pneuma.md
Occurrences: 385
Neuter noun meaning spirit, Spirit, breath. 385 NT occurrences. In Revelation (25 occurrences), the anarthrous en Pneumati formula occurs 4 times (1:10, 4:2, 17:3, 21:10) as a structural marker dividing the book into four macro-sections. The visionary-transposition formula is a technical Johannine usage distinct from Pauline/Lukan en pneumati.
Semantic categories: Holy Spirit, Spirit as seal/guarantee, unclean/evil spirits, human spirit/soul, visionary-state marker
Key verses: Rev 1:10, Rev 4:2, Rev 17:3, Rev 21:10, Rev 22:17
Relevance: The en Pneumati markers at 17:3 and 21:10 structurally bind the harlot and bride visions. The grammar reference entry documents the four-panel function in detail.
G1166 — deiknymi¶
Source: D:/bible/bible-studies/word-studies/G1166-deiknyo.md
Occurrences: 31
Verb meaning to show, reveal, display. In the structural mirror: deixō soi (I will show you) appears in both introduction formulas (17:1, 21:9). The angel promises to show, then shows: 17:3 (eidon, I saw) and 21:10 (edeixen moi, he showed me) complete the promise. The verb threads through all four visions (1:1, 4:1, 17:1, 21:9-10, 22:1, 22:6).
Semantic categories: divine revelation, visionary showing, demonstration
Key verses: Rev 17:1, Rev 21:9, Rev 21:10, Rev 22:1, Rev 22:6, Rev 22:8
Relevance: The showing-verb creates an inclusio within each section of the mirror. Both formulas promise deixō soi; both sections conclude with the angel-who-showed (22:8 tou deiknuontos moi tauta). The revs2-02 study documented this as a four-point structural thread.
G4633 — skene¶
Source: D:/bible/bible-studies/word-studies/G4633-skene.md
Occurrences: 20
Noun meaning tabernacle, tent, dwelling. In Rev 21:3: hē skēnē tou theou meta tōn anthrōpōn — the tabernacle of God is with men. This is the positive antithesis to Babylon's katoikētērion daimonion (habitation of demons, 18:2). The Shekinah presence promised in Lev 26:11-12 and Ezek 37:27 is fulfilled in NJ.
Semantic categories: wilderness tabernacle, divine dwelling, eschatological habitation
Key verses: Rev 21:3, Rev 13:6, Rev 15:5
Relevance: The habitation contrast: skēnē tou theou (tabernacle of God) in NJ vs. katoikētērion daimonion (habitation of demons) in fallen Babylon. This antithesis defines the theological character of each city.
G4637 — skenoo¶
Source: D:/bible/bible-studies/word-studies/G4637-skenoo.md
Occurrences: 5
Verb meaning to dwell, tabernacle, pitch one's tent. In Rev 21:3: skenōsei met autōn — God will tabernacle with them. Echoes John 1:14 (ho logos sarx egeneto kai eskēnōsen en hēmin — the Word became flesh and tabernacled among us). The incarnation anticipated what NJ consummates.
Semantic categories: divine dwelling/tabernacling, incarnational presence
Key verses: Rev 21:3, John 1:14, Rev 7:15, Rev 12:12, Rev 13:6
Relevance: The verb form of the tabernacle concept. God will skenōsei (tabernacle) with his people in NJ — the fulfillment of the Levitical covenant promise.
G169 — akathartos¶
Source: D:/bible/bible-studies/word-studies/G169-akathartos.md
Occurrences: 30
Adjective meaning unclean, impure. Marks the harlot's cup contents (17:4 ta akatharta tēs porneias autēs — the unclean things of her fornication) and the desolate Babylon (18:2 phylakē pantos pneumatos akathartou — hold of every foul/unclean spirit). NJ explicitly excludes the unclean (21:27 — nothing koinon enters).
Semantic categories: ritual impurity, demonic uncleanness, moral defilement
Key verses: Rev 17:4, Rev 18:2, Rev 21:27
Relevance: Links the harlot's cup contents to what is excluded from NJ. The unclean vocabulary bridges both sides of the mirror.
G897 — Babylon¶
Source: D:/bible/bible-studies/word-studies/G897-babylon.md
Occurrences: 12
Proper noun. Babylon appears in the NT primarily in Revelation (Rev 14:8, 16:19, 17:5, 18:2, 18:10, 18:21) plus 1 Pet 5:13. In Revelation, Babylon is both 'the great city' (17:18) and 'the great whore' (17:1) — the city-woman identification principle that parallels the bride-city identification of NJ.
Semantic categories: figurative Babylon in Revelation, OT historical Babylon
Key verses: Rev 14:8, Rev 17:5, Rev 18:2, Rev 18:10, Rev 18:21
Relevance: One of the two cities in the mirror. The distribution of Babylōn in Revelation maps exactly onto the harlot section (chs. 14, 16-18).
G3466 — mysterion¶
Source: D:/bible/bible-studies/word-studies/G3466-mysterion.md
Occurrences: 27
Noun meaning mystery, secret. On the harlot's forehead (17:5): mystērion may function as part of the name, as an adverbial gloss ('symbolically'), or as an appositional heading. The anarthrous form favors the non-literal reading. The angel promises to tell 'the mystērion of the woman' (17:7) — using the same word to describe the explanation of the symbol.
Semantic categories: divine secret revealed, symbolic designation, Pauline mystery usage
Key verses: Rev 17:5, Rev 17:7, Rev 1:20, Rev 10:7
Relevance: Flags the harlot's name as coded/non-literal. The grammar itself signals that BABYLON THE GREAT is a symbolic designation requiring spiritual interpretation.
G4202 — porneia¶
Source: D:/bible/bible-studies/word-studies/G4202-porneia.md
Occurrences: 26
Abstract noun meaning fornication, sexual immorality. Characterizes the harlot's relationship with the kings of the earth (17:2 oinou tēs porneias autēs; 17:4 ta akatharta tēs porneias autēs; 18:3 oinou tou thymou tēs porneias autēs; 19:2 corrupted the earth with her fornication). The fornication vocabulary is concentrated in the Babylon section.
Semantic categories: spiritual unfaithfulness, idolatry-as-fornication, sexual immorality
Key verses: Rev 17:2, Rev 17:4, Rev 18:3, Rev 19:2
Relevance: The defining sin of the harlot-city. The fornication/marriage contrast structures the mirror: the harlot fornicates with kings (17:2); the bride is married to the Lamb (19:7).
G4203 — porneuo¶
Source: D:/bible/bible-studies/word-studies/G4203-porneuo.md
Occurrences: 8
Verb meaning to commit fornication. Used of the kings' relationship with the harlot: 17:2 eporneusan (aorist active — the kings actively commit fornication); 18:3 eporneusan; 18:9 porneusantes (aorist participle). The aorist summarizes the action as a completed whole — the kings' illicit union with Babylon.
Semantic categories: royal fornication with Babylon, spiritual unfaithfulness
Key verses: Rev 17:2, Rev 18:3, Rev 18:9, Rev 2:20
Relevance: The verb describing the kings' entanglement with the harlot. Contrasts with 21:24 where the same kings bring glory to NJ.
G721 — arnion¶
Source: D:/bible/bible-studies/word-studies/G721-arnion.md
Occurrences: 30
Diminutive noun meaning lamb. Revelation's characteristic christological term (approximately 29 occurrences). In the NJ section: the Lamb is the bride's husband (21:9 tou arniou), the temple (21:22), the lamp (21:23), and shares the throne from which the river of life proceeds (22:1,3). The Lamb's book of life is the criterion for entry (21:27).
Semantic categories: christological title in Revelation, sacrificial lamb, sovereign Lamb
Key verses: Rev 21:9, Rev 21:22, Rev 21:23, Rev 21:27, Rev 22:1, Rev 22:3
Relevance: The Lamb defines the NJ side of the mirror at every point: husband of the bride, temple of the city, lamp of the city, source of the river, keeper of the book.
G2393 — iaspis¶
Source: D:/bible/bible-studies/word-studies/G2393-iaspis.md
Occurrences: 4
Noun meaning jasper. 4 NT occurrences, ALL in Revelation: 4:3 (throne vision — God's appearance like jasper), 21:11 (NJ's light like jasper), 21:18 (NJ's wall IS jasper), 21:19 (first foundation stone is jasper). The stone connects NJ to the divine throne. Collocated with lithos (stone) 3 times and krystallos (crystal) once.
Semantic categories: divine glory and appearance, NJ's construction
Key verses: Rev 4:3, Rev 21:11, Rev 21:18, Rev 21:19
Relevance: Connects the NJ description to the throne-room vision. The same stone that describes God's appearance on his throne (4:3) forms the wall and first foundation of NJ (21:18-19). NJ's composition echoes the divine presence.
G5558 — chrysoo¶
Source: D:/bible/bible-studies/word-studies/G5558-chrysóō.md
Occurrences: 2
Verb meaning to gild, to adorn with gold. Only 2 NT occurrences, both in Revelation describing Babylon: 17:4 (kechryōmenē — perfect passive participle, 'having been gilded') and 18:16 (kechryōmenē — same form repeated). The verb denotes EXTERNAL application of gold as decoration, not solid gold construction. Collocated with chrysos, lithos, and margaritēs in both occurrences.
Semantic categories: luxurious adornment with gold
Key verses: Rev 17:4, Rev 18:16
Relevance: THE key verb distinguishing the harlot's adornment from NJ's composition. The harlot is 'gilded' (external plating); NJ IS pure gold (chrysion katharon, 21:18 — intrinsic material). The perfect passive participle describes a settled state of external decoration.
G4352 — proskyneo¶
Source: D:/bible/bible-studies/word-studies/G4352-proskyneo.md
Occurrences: 65
Verb meaning to worship, to prostrate oneself. 54 unique verses (65 tokens). Revelation dominates with 22 occurrences (41%). In the mirror's brackets: 19:10 and 22:8-9 both have John falling to worship (epesa proskunēsai) and the angel commanding 'worship God' (tō Theō proskynēson). The worship-God command is the structural climax of both sections.
Semantic categories: prostration before Jesus, divine sonship recognition, true worship discourse, exclusive worship command, heavenly throne-room worship, eschatological false worship
Key verses: Rev 19:10, Rev 22:8, Rev 22:9, Rev 4:10, Rev 13:4
Relevance: Central to the angel-worship bracket (VP022) that frames both sides of the mirror. Bauckham argues these matching conclusions 'enable John to end both with the injunction Worship God!' — making the worship command the structural climax of the entire Babylon-to-NJ arc.
G4215 — potamos¶
Source: D:/bible/bible-studies/word-studies/G4215-potamós.md
Occurrences: 16
Noun meaning river, stream, flood. 16 NT occurrences, 8 in Revelation. In the mirror: Rev 22:1 potamon hydatos zōēs (river of water of life) proceeding from the throne — NJ's defining water feature. Contrasts with the harlot sitting on 'many waters' (17:1, hydatōn pollōn, using hydōr not potamos) decoded as peoples (17:15).
Semantic categories: literal rivers, destructive floodwaters, spiritual life and provision, perils and hardship
Key verses: Rev 22:1, Rev 22:2, Rev 12:15, John 7:38
Relevance: NJ's river of life (potamos, 22:1-2) contrasts with Babylon's many waters (hydōr, 17:1,15). Different Greek words used: potamos for the pure river, hydōr for the controlling waters.
G935 — basileus¶
Source: D:/bible/bible-studies/word-studies/G935-basileus.md
Occurrences: 118
Masculine noun meaning king, sovereign. 118 NT occurrences, with 23 in Revelation (tied with Matthew for highest count). In the mirror: basileis tēs gēs (kings of the earth) appear in both sections — committing fornication with the harlot (17:2, 18:3, 18:9) and bringing glory into NJ (21:24). The same title, same actors, reversed relationship.
Semantic categories: human monarchs, Jesus as messianic King, God/Christ as supreme sovereign, believers as kings, eschatological/symbolic kings, parabolic kings
Key verses: Rev 17:2, Rev 17:18, Rev 18:3, Rev 18:9, Rev 21:24, Rev 19:16
Relevance: The pivoting group in the mirror. The kings of the earth shift from fornication-partners of Babylon to glory-bringers in NJ. This is not mere literary decoration but theological architecture: the same human institutions are purified and redirected.
G4172 — polis¶
Source: D:/bible/bible-studies/word-studies/G4172-polis.md
Occurrences: 164
Noun meaning city, town. 164 NT occurrences, 28 in Revelation (highest per-verse density). Two contrasting uses: hē polis hē megalē (the great city = Babylon, 17:18, 18:10,16,18,19,21) and hē polis hē hagia (the holy city = NJ, 21:2,10). The city-woman identification principle applies to both: the harlot IS the great city (17:18); the bride IS the holy city (21:2,9-10).
Semantic categories: literal geographical settlement, Jerusalem as holy city, Babylon as condemned city, New Jerusalem as heavenly city, city as object of judgment/mission
Key verses: Rev 17:18, Rev 18:10, Rev 21:2, Rev 21:10, Heb 11:10, Heb 13:14
Relevance: The city vocabulary structures both sides of the mirror. megalē polis (great city) = Babylon; hagia polis (holy city) = NJ. The adjective contrast (great vs. holy) encodes the moral contrast.
G4098 — pipto¶
Source: D:/bible/bible-studies/word-studies/G4098-pipto.md
Occurrences: 93
Verb meaning to fall. In the mirror: Babylon 'is fallen, is fallen' (epesen epesen, 14:8, 18:2 — doubled aorist quoting Isa 21:9 LXX). John 'falls' to worship (epesa, 19:10, 22:8). The verb has both judgment (Babylon falls) and worship (John falls) senses.
Semantic categories: judgment-fall of Babylon, worship prostration
Key verses: Rev 14:8, Rev 18:2, Rev 19:10, Rev 22:8
Relevance: Links the Babylon fall-vocabulary to the angel-worship bracket. The doubled epesen marks Babylon's permanent destruction.
G2730 — katoikeo¶
Source: D:/bible/bible-studies/word-studies/G2730-katoikeo.md
Occurrences: 48
Verb meaning to dwell, inhabit. In the mirror: 'the inhabitants of the earth' (hoi katoikountes tēn gēn, 17:2,8) are made drunk by Babylon's wine. 18:2 uses the cognate noun katoikētērion (habitation) for Babylon's demon-habitation. NJ uses different vocabulary: skēnē/skenōō (tabernacle/dwell) for divine habitation.
Semantic categories: earth-dwellers, demon habitation, divine habitation
Key verses: Rev 17:2, Rev 17:8, Rev 18:2
Relevance: The habitation vocabulary contrast: katoikētērion daimonion (demon-habitation, 18:2) vs. skēnē tou theou (tabernacle of God, 21:3). Different Greek words used for each city's inhabitation.
G2222 — zoe¶
Source: D:/bible/bible-studies/word-studies/G2222-zoe.md
Occurrences: 134
Noun meaning life. NJ's defining characteristic: 'water of life' (hydatos zōēs, 21:6, 22:1), 'tree of life' (xulon zōēs, 22:2), 'book of life' (bibliō tēs zōēs, 21:27). Babylon's antithesis: 'souls of men' (psychas anthrōpōn) trafficked as merchandise (18:13); blood of saints (17:6, 18:24).
Semantic categories: eternal life, divine life, water/tree of life in NJ
Key verses: Rev 21:6, Rev 21:27, Rev 22:1, Rev 22:2, Rev 22:17
Relevance: Life vocabulary fills the NJ section (water of life, tree of life, book of life). Babylon is associated with death (blood, slaughter, trafficking in human souls). The life/death antithesis runs through the entire mirror.
G2064 — erchomai¶
Source: D:/bible/bible-studies/word-studies/G2064-erchomai.md
Occurrences: 664
Verb meaning to come, to go. In the mirror: both introduction formulas use ēlthen (he came, 17:1, 21:9) for the angel's approach. The imperative erchou (Come!) appears in 22:17 (Spirit and bride say Come) — an invitation. Also deuro (Come here!, 17:1, 21:9) in both formulas.
Semantic categories: angel approach, divine invitation, eschatological coming
Key verses: Rev 17:1, Rev 21:9, Rev 22:17
Relevance: The come/go vocabulary structures the mirror: both formulas begin with 'came' (ēlthen); the contrast is between 'Come out' (18:4, exelthate) and 'Come' (22:17, erchou). One is a command to flee; the other an invitation to enter.
G5316 — phaino¶
Source: D:/bible/bible-studies/word-studies/G5316-phaino.md
Occurrences: 33
Verb meaning to shine, appear. In the mirror: 18:23 (phōs lychnou ou mē phanē en soi eti — the light of a candle shall shine no more at all in thee). The verb marks the extinguishing of Babylon's lamplight — antithesis to NJ where the Lamb IS the lamp (21:23) and divine light replaces all candle/sunlight (22:5).
Semantic categories: shining/illumination, appearance/manifestation
Key verses: Rev 18:23, Rev 21:23
Relevance: The lamp-extinguishing verb specific to Babylon's judgment. Its negation (ou mē phanē) in 18:23 is reversed in NJ where divine light is permanent and total.
G1173 — deipnon¶
Source: D:/bible/bible-studies/word-studies/G1173-deipnon.md
Occurrences: 16
Noun meaning supper, feast. In the mirror's structural transition: the marriage supper of the Lamb (19:9, deipnon tou gamou tou arniou) immediately precedes the second-coming sequence, while the 'supper of the great God' (19:17, deipnon tou megalou theou) uses the same word for the judgment feast. Two suppers, two destinies.
Semantic categories: marriage supper of the Lamb, great supper of God (judgment)
Key verses: Rev 19:9, Rev 19:17
Relevance: The two-supper contrast occurs in the structural transition between the Babylon and NJ sections. The same word deipnon describes both blessing (marriage supper) and judgment (carrion feast).
G4127 — plege¶
Source: D:/bible/bible-studies/word-studies/G4127-plege.md
Occurrences: 21
Noun meaning plague, blow, wound. In the mirror: Rev 21:9 adds the phrase ton gemonton ton hepta plegōn ton eschatōn (full of the seven last plagues) to the bowl-angel identification. This addition explicitly links the NJ-showing angel to the same bowl-plague sequence. The plagues are what Babylon receives (18:4,8) and what the showing-angel administered.
Semantic categories: seven last plagues, divine judgment, physical wound
Key verses: Rev 21:9, Rev 18:4, Rev 18:8, Rev 15:1
Relevance: The 21:9 addition (ton hepta plegon ton eschaton) is the one major expansion of the formula compared to 17:1. It identifies the NJ-angel as a plague-bowl angel — the same angel who judged Babylon now shows the reward.
G2288 — thanatos¶
Source: D:/bible/bible-studies/word-studies/G2288-thanatos.md
Occurrences: 119
Noun meaning death. In NJ: ho thanatos ouk estai eti (death shall be no more, 21:4). In the Babylon section: death is part of Babylon's plagues (18:8 thanatos, mourning, famine). The removal of death from NJ contrasts with death as Babylon's judgment.
Semantic categories: physical death, spiritual/eschatological death, second death
Key verses: Rev 21:4, Rev 18:8, Rev 20:14
Relevance: The 'no more death' declaration (21:4) is part of the fourfold removal of suffering-elements from NJ, inverting Babylon's sevenfold removal of life-elements.
G1849 — exousia¶
Source: D:/bible/bible-studies/word-studies/G1849-exousia.md
Occurrences: 103
Noun meaning authority, power. In the Babylon section: the ten kings give their exousia to the beast (17:13). In NJ: authority belongs to God and the Lamb (22:5 — they shall reign; the throne of God and the Lamb, 22:3).
Semantic categories: delegated authority, divine authority
Key verses: Rev 17:12, Rev 17:13, Rev 22:5
Relevance: Authority given to the beast by allied kings in the harlot section; authority flowing from the divine throne in the NJ section.
G4160 — poieo¶
Source: D:/bible/bible-studies/word-studies/G4160-poieo.md
Occurrences: 597
Verb meaning to do, make. In 21:27: ho poiōn bdelygma kai pseudos (the one doing/working abomination and lie) is excluded from NJ. In 21:5: idou kaina poiō panta (behold I make all things new). In the NJ section, poieo is used for God's creative renewal; in the exclusion formula, it marks those who practice abomination.
Semantic categories: divine creative action, human moral action
Key verses: Rev 21:5, Rev 21:27
Relevance: God 'makes' all things new (21:5); those who 'work' abomination are excluded (21:27). The verb connects creative renewal to moral exclusion.