Comparative Greek Analysis: Revelation 22:2 in Koine vs. Classical Greek

Original Text (Revelation 22:2)

ἐν μέσῳ τῆς πλατείας αὐτῆς καὶ τοῦ ποταμοῦ ἐντεῦθεν καὶ ἐκεῖθεν ξύλον ζωῆς, ποιοῦν καρποὺς δώδεκα, κατὰ μῆνα ἕκαστον ἀποδιδοῦν τὸν καρπὸν αὐτοῦ, καὶ τὰ φύλλα τοῦ ξύλου εἰς θεραπείαν τῶν ἐθνῶν.

Literal English Translation

In the middle of its street and of the river, on this side and on that, a tree of life, producing twelve fruits, yielding its fruit each month, and the leaves of the tree are for the healing of the nations.

Grammar and Syntax Analysis (Koine Greek)

1. ἐν μέσῳ τῆς πλατείας αὐτῆς καὶ τοῦ ποταμοῦ –
   • ἐν μέσῳ: “in the midst (of),” a compound prepositional phrase, frequently found in both Koine and Classical.
   • τῆς πλατείας: “the street,” feminine genitive singular of πλατεῖα. Rare in Classical Greek, more common in urban Koine contexts (as in Roman cities).
   • τοῦ ποταμοῦ: “the river.” Genitive singular, governed by ἐν μέσῳ. The syntax creates spatial complexity, situating the tree within an ideal city-scape.
2. ἐντεῦθεν καὶ ἐκεῖθεν – “on this side and that,” a poetic and balanced phrase. Common in both Koine and Classical texts to describe symmetry or mirroring. Found in Xenophon and Herodotus in battle narratives or geography.
3. ξύλον ζωῆς – “tree of life,” nominative phrase, serving as subject. ξύλον in Classical Greek typically means “wood” or “timber,” but Koine frequently uses it for “tree.” The genitive ζωῆς specifies purpose or source of life, an eschatological image deeply rooted in Genesis and Second Temple literature.
4. ποιοῦν καρποὺς δώδεκα –
   • ποιοῦν: present active participle of ποιέω, neuter nominative singular, modifying ξύλον.
   • καρποὺς δώδεκα: “twelve fruits,” accusative object. The number is symbolically rich (12 tribes, 12 apostles), linking Jewish and Christian eschatology.
5. κατὰ μῆνα ἕκαστον ἀποδιδοῦν τὸν καρπὸν αὐτοῦ –
   • κατὰ μῆνα ἕκαστον: “each month.” κατά + accusative indicates distribution or frequency—Classical usage retained in Koine.
   • ἀποδιδοῦν: present active participle of ἀποδίδωμι (“to give off, yield”), neuter nominative singular, agreeing with ξύλον. Not uncommon in Classical Greek but more associated with paying back or fulfilling obligations.
   • τὸν καρπὸν αὐτοῦ: “its fruit.” Accusative object of ἀποδιδοῦν. Reflects a continuous cycle of abundance, unlike Classical usage, which often ties ἀποδίδωμι to legal/economic contexts.
6. καὶ τὰ φύλλα τοῦ ξύλου εἰς θεραπείαν τῶν ἐθνῶν –
   • τὰ φύλλα: “the leaves.” Neuter plural subject.
   • τοῦ ξύλου: genitive of source/possession.
   • εἰς θεραπείαν: “for healing,” with εἰς + accusative indicating purpose. Common in both Koine and Classical, especially medical texts like Hippocrates.
   • τῶν ἐθνῶν: “of the nations,” genitive plural. While Classical Greek uses ἔθνος neutrally for a people group, Koine often uses it to distinguish non-Jews (“Gentiles”), now objects of divine healing and inclusion.

Classical Greek Comparisons

• ἐν μέσῳ – This spatial expression is idiomatic in both Koine and Classical. Found frequently in Herodotus and Plato.
• πλατεῖα – Extremely rare in Classical usage, as city planning terms differ. More Roman/Hellenistic in flavor, typical in Koine descriptions of urban settings.
• ξύλον – Classical sense is “wood,” not “tree.” Koine uses it interchangeably with δένδρον in contexts of symbolic or eschatological import (e.g., “tree of life”).
• ποιοῦν / ἀποδιδοῦν – Present participles are equally valid in both registers. However, ἀποδίδωμι in Classical Greek has more financial/judicial tones, while Koine gives it a pastoral, productive nuance.
• θεραπεία – Classical authors use this broadly for service, medical care, and religious attendance. Koine narrows the focus to “healing,” especially spiritual or eschatological healing.
• ἔθνη – Classical sense is “nations” or “tribes,” value-neutral. In Koine, the term often functions within a Jew-Gentile dichotomy, now expanded to a redemptive inclusivity.

Summary Comparison Table