The Meaning of Revelation 19:10 Explained

Revelation 19:10

KJV: And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.

YLT: and I fell before his feet, to bow before him, and he saith to me, 'See -- not! fellow servant of thee am I, and of thy brethren, those having the testimony of Jesus; bow before God, for the testimony of Jesus is the spirit of the prophecy.'

Darby: And I fell before his feet to do him homage. And he says to me, See thou do it not. I am thy fellow-bondman, and the fellow-bondman of thy brethren who have the testimony of Jesus. Do homage to God. For the spirit of prophecy is the testimony of Jesus.

ASV: And I fell down before his feet to worship him. And he saith unto me, See thou do it not: I am a fellow-servant with thee and with thy brethren that hold the testimony of Jesus: worship God; for the testimony of Jesus is the spirit of prophecy.

KJV Reverse Interlinear

And  I fell  at  his  feet  to worship  him.  And  he said  unto me,  See  [thou do it] not:  I am  thy  fellowservant,  and  of thy  brethren  that have  the testimony  of Jesus:  worship  God:  for  the testimony  of Jesus  is  the spirit  of prophecy. 

What does Revelation 19:10 Mean?

Verse Meaning

The wonder of this revelation and the certainty of its fulfillment seem to have overwhelmed John. He fell down to worship the angel because the angel had revealed these things to him (cf. Revelation 1:17; Acts 10:25). This was not proper, as the angel explained (cf. Revelation 22:9). Human beings should never worship angels ( Colossians 2:18). The beast, who is not even an angel, will receive worship gladly (cf. Revelation 13:4; Revelation 13:8; Revelation 13:12; Revelation 13:15). How easy it is to fall into idolatry! The angel described himself as a fellow servant of God with John (cf. Hebrews 1:14). Angels, like humans, can only bear witness to the testimony borne by Jesus (cf. Revelation 1:2; Revelation 1:9; Revelation 6:9; Revelation 12:17; Revelation 20:4; Revelation 22:9; Revelation 22:20).
"St John"s repeated reference to his temptation and the Angel"s rebuke (cf. xxii8f.) may well be due to his knowledge that such a tendency existed in the Churches to which he wrote." [1]
Therefore the angel directed John to worship God (cf. Revelation 22:9; John 4:21-24). To emphasize the centrality of Jesus Christ in this testimony and to encourage worship of God, the angel said that the spirit of prophecy is the testimony of Jesus.
The last clause of the verse ("for the testimony of Jesus is the spirit of prophecy") is capable of various interpretations. Some take the genitive "of Jesus" as objective, which yields two possible understandings. Perhaps the angel meant that testimony about Jesus is the common substance of all prophecy, that all prophecy ultimately reveals Him. [2] Alternatively the angel could have meant that the true spirit of prophecy always manifests itself in bearing witness to Jesus; prophecy that does not bear witness to Him is false prophecy. [3] If the genitive is subjective, the angel meant that the testimony that Jesus has given is the essence of prophetic proclamation. [4] This last view seems preferable since it affords the best explanation of why John should not worship the angel: Jesus is the source of Revelation , and angels just communicate it. Moreover the phrase "of Jesus" in the preceding clause also seems to be subjective.

Context Summary

Revelation 19:1-10 - The Fourfold Hallelujah
One day we shall hear those four Alleluias, Revelation 19:1; Revelation 19:3-4; Revelation 19:6. They will reverberate to the farthest limits of the universe. They will not be inspired by vindictiveness or revenge, but will be jubilant with the conviction that God has vindicated Himself and has proved that right can conquer wrong; truth, falsehood; and love, hate. One of our chief anticipations when we think of the future, is that God's character and government of the universe will be amply vindicated.
Contemporaneous with the fall of Babylon will be the marriage of the Lamb. Before He assumes, together with His saints, the task of governing the world, the union of supreme love will have been consummated, and the marriage supper will have been filled with guests. Note from Revelation 19:10 that the angels are our fellow-servants. They hail us as comrades on the condition that we never flinch from maintaining the testimony of Jesus. [source]

Chapter Summary: Revelation 19

1  God is praised in heaven for judging the great harlot, and avenging the blood of his saints
7  The marriage of the Lamb
10  The angel will not be worshipped
17  The birds called to the great slaughter

Greek Commentary for Revelation 19:10

To worship him [προσκυνησαι αυτωι]
First aorist active infinitive of purpose. John either felt that the angel represented God or he was beside himself with excitement over the glorious consummation. He was tempted to worship an angel (Colossians 2:18). [source]
See thou do it not [ορα μη]
Repeated in Revelation 22:9. Here there is no verb after μη — mē (ellipse of ποιησηις τουτο — poiēsēis touto) as in Mark 1:44; 1 Thessalonians 5:15), the aorist subjunctive of negative purpose with μη — mē after ορα — hora (present active imperative of οραω — horaō), a common enough idiom.Fellow-servant (συνδουλος — sundoulos). The angel refuses worship from John on this ground. All Christians are συνδουλοι — sundouloi (fellow-servants) as Christ taught (Matthew 18:28.; Matthew 24:49) and as Paul (Colossians 1:7; Colossians 4:7) and John (Revelation 6:11) taught. Angels are God‘s servants also (Hebrews 1:4-14). For “the testimony of Jesus” see Revelation 1:2, Revelation 1:9; Revelation 6:9; Revelation 12:17; Revelation 22:4.Worship God And Christ, who is the Son of God (Revelation 5:13.).The spirit of prophecy (το πνευμα της προπητειας — to pneuma tēs prophēteias). Explanatory use of γαρ — gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
Fellow-servant [συνδουλος]
The angel refuses worship from John on this ground. All Christians are συνδουλοι — sundouloi (fellow-servants) as Christ taught (Matthew 18:28.; Matthew 24:49) and as Paul (Colossians 1:7; Colossians 4:7) and John (Revelation 6:11) taught. Angels are God‘s servants also (Hebrews 1:4-14). For “the testimony of Jesus” see Revelation 1:2, Revelation 1:9; Revelation 6:9; Revelation 12:17; Revelation 22:4. [source]
Worship God [τωι τεωι προσκυνησον]
And Christ, who is the Son of God (Revelation 5:13.).The spirit of prophecy (το πνευμα της προπητειας — to pneuma tēs prophēteias). Explanatory use of γαρ — gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
The spirit of prophecy [το πνευμα της προπητειας]
Explanatory use of γαρ — gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
See thou do it not [ὅρα μή]
See not (to do it). [source]
The testimony of Jesus [ἡ μαρτυρία τοῦ Ἱησοῦ]
Some explain as the testimony which proceeds from Jesus. Jesus, by imparting this testimony to believers imparts to them the spirit of prophecy. Others, the witness which is born to Jesus. The way of bearing this witness, the substance and essence of this testimony is the Spirit of prophecy. [source]

Reverse Greek Commentary Search for Revelation 19:10

Revelation 1:17 I fell []
Compare Exodus 23:20; Ezekiel 1:28; Daniel 8:17sqq.; Daniel 10:7sqq.; Luke 5:8; Revelation 19:10. The condition of the seer, in the Spirit, does not supersede existence in the body. Compare Acts 9:3-5. [source]
Revelation 1:1 Servant []
Designating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9. [source]
Revelation 1:17 I fell [επεσα]
Late form for the old επεσον — epeson (second aorist active indicative of πιπτω — piptō to fall). Under the over-powering influence of the vision as in Revelation 19:10. [source]
Revelation 12:10 A great voice saying [πωνην μεγαλην λεγουσαν]
Accusative after ηκουσα — ēkousa in this phrase as in Revelation 5:11; Revelation 10:4; Revelation 14:2; Revelation 18:4, but the genitive πωνης λεγουσης — phōnēs legousēs in Revelation 11:12; Revelation 14:13. We are not told whence this voice or song comes, possibly from one of the twenty-four elders (Swete) or some other heavenly beings (Revelation 11:15) who can sympathize with human beings (Revelation 19:10), the martyrs in heaven (Charles). [source]
Revelation 12:17 With the woman [επι τηι γυναικι]
“At the woman,” “because of the woman.”Went away “Went off” in his rage to make war with the scattered followers of the Lamb not in the wilderness, perhaps an allusion to Genesis 3:15. The devil carries on relentless war with all those “which keep the commandments of God and hold the testimony of Jesus” These two marks excite the wrath of the devil then and always. Cf. Revelation 1:9; Revelation 6:9; Revelation 14:12; Revelation 19:10; Revelation 20:4.sa60 [source]
Revelation 12:17 Went away [απηλτεν]
“Went off” in his rage to make war with the scattered followers of the Lamb not in the wilderness, perhaps an allusion to Genesis 3:15. The devil carries on relentless war with all those “which keep the commandments of God and hold the testimony of Jesus” These two marks excite the wrath of the devil then and always. Cf. Revelation 1:9; Revelation 6:9; Revelation 14:12; Revelation 19:10; Revelation 20:4.sa60 [source]
Revelation 20:4 Judgment was given unto them [κριμα εδοτη αυτοις]
First aorist passive of διδωμι — didōmi Picture of the heavenly court of assizes.The souls (τας πσυχας — tas psuchas). Accusative after ειδον — eidon at the beginning of the verse.Of them that had been beheaded Genitive of the articular perfect passive participle of πελεκιζω — pelekizō old word (from πελεκυς — pelekus an axe, the traditional instrument for execution in republican Rome, but later supplanted by the sword), to cut off with an axe, here only in N.T. See Revelation 6:9; Revelation 18:24; Revelation 19:2 for previous mention of these martyrs for the witness of Jesus (Revelation 1:9; Revelation 12:17; Revelation 19:10). Others also besides martyrs shared in Christ‘s victory, those who refused to worship the beast or wear his mark as in Revelation 13:15; Revelation 14:9.; Revelation 16:2; Revelation 19:20.And they lived (και εζησαν — kai ezēsan). First aorist active indicative of ζαω — zaō If the ingressive aorist, it means “came to life” or “lived again” as in Revelation 2:8 and so as to Revelation 20:5. If it is the constative aorist here and in Revelation 20:5, then it could mean increased spiritual life. See John 5:21-29 for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in Revelation 2:11; Revelation 20:6, Revelation 20:14.And reigned with Christ Same use of the first aorist active indicative of βασιλευω — basileuō but more clearly constative. Beckwith and Swete take this to apply solely to the martyrs, the martyrs‘ reign with Christ. [source]
Revelation 20:4 Of them that had been beheaded [των πεπελεκισμενων]
Genitive of the articular perfect passive participle of πελεκιζω — pelekizō old word (from πελεκυς — pelekus an axe, the traditional instrument for execution in republican Rome, but later supplanted by the sword), to cut off with an axe, here only in N.T. See Revelation 6:9; Revelation 18:24; Revelation 19:2 for previous mention of these martyrs for the witness of Jesus (Revelation 1:9; Revelation 12:17; Revelation 19:10). Others also besides martyrs shared in Christ‘s victory, those who refused to worship the beast or wear his mark as in Revelation 13:15; Revelation 14:9.; Revelation 16:2; Revelation 19:20.And they lived (και εζησαν — kai ezēsan). First aorist active indicative of ζαω — zaō If the ingressive aorist, it means “came to life” or “lived again” as in Revelation 2:8 and so as to Revelation 20:5. If it is the constative aorist here and in Revelation 20:5, then it could mean increased spiritual life. See John 5:21-29 for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in Revelation 2:11; Revelation 20:6, Revelation 20:14.And reigned with Christ Same use of the first aorist active indicative of βασιλευω — basileuō but more clearly constative. Beckwith and Swete take this to apply solely to the martyrs, the martyrs‘ reign with Christ. [source]
Revelation 22:9 See thou do it not [ορα μη]
The angel promptly interposes See note on Revelation 19:10 for discussion of this same phrase ορα μη — hora mē when John had once before started to worship the angel in his excitement. Here we have added to the words in Revelation 19:10 “the prophets” And not an angel. [source]
Revelation 7:11 Upon their faces [επι τα προσωπα αυτων]
In reverential worship of God as in Revelation 11:16. For this worship (fell and worshipped) see also Revelation 4:10; Revelation 5:14; Revelation 11:16; Revelation 19:4, Revelation 19:10; Revelation 22:8. The dative τωι τεωι — tōi theōi (God) with προσκυνεω — proskuneō (to worship) is the usual construction for that meaning. When it means merely to do homage the accusative case is usual in this book (Charles). But in the Fourth Gospel the reverse order is true as to the cases with προσκυνεω — proskuneō (Abbott, Joh. Vocab. pp. 138-142). [source]
Revelation 1:1 The Revelation [ἀποκάλυψις]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER-
-DIVIDER-
(b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER-
-DIVIDER-
(c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER-
-DIVIDER-
The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER-
(a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER-
-DIVIDER-
(b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER-
-DIVIDER-
(c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER-
-DIVIDER-
The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER-
-DIVIDER-
The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER-
-DIVIDER-
In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER-
-DIVIDER-
The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER-
-DIVIDER-
As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER-
-DIVIDER-
Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER-
-DIVIDER-
Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER-
-DIVIDER-
Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER-
-DIVIDER-
The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]

Revelation 22:6 These words [ουτοι οι λογοι]
The same words used in Revelation 21:5 by the angel there. Whatever the application there, here the angel seems to endorse as “faithful and true” (πιστοι και αλητινοι — pistoi kai alēthinoi) not merely the preceding vision (21:9-22:5), but the revelations of the entire book. The language added proves this: “Sent his angel to shew unto his servants the things which must shortly come to pass” (απεστειλεν τον αγγελον αυτου δειχαι τοις δουλοις αυτου α δει γενεσται εν ταχει — apesteilen ton aggelon autou deixai tois doulois autou ha dei genesthai en tachei), a direct reference to Revelation 1:1 concerning the purpose of Christ‘s revelation to John in this book. For “the God of the spirits of the prophets” (ο τεος των πνευματων των προπητων — ho theos tōn pneumatōn tōn prophētōn) see Revelation 19:10; 1 Corinthians 14:32. Probably the prophets‘ own spirits enlightened by the Holy Spirit (Revelation 10:7; Revelation 11:8; Revelation 22:9). [source]
Revelation 7:11 Round about [κυκλωι]
Preposition (in a circle) with genitive as in Revelation 4:6; Revelation 5:11. The angels here rejoice in the salvation of men (Luke 15:7, Luke 15:10; 1 Peter 1:12).Upon their faces (επι τα προσωπα αυτων — epi ta prosōpa autōn). In reverential worship of God as in Revelation 11:16. For this worship (fell and worshipped) see also Revelation 4:10; Revelation 5:14; Revelation 11:16; Revelation 19:4, Revelation 19:10; Revelation 22:8. The dative τωι τεωι — tōi theōi (God) with προσκυνεω — proskuneō (to worship) is the usual construction for that meaning. When it means merely to do homage the accusative case is usual in this book (Charles). But in the Fourth Gospel the reverse order is true as to the cases with προσκυνεω — proskuneō (Abbott, Joh. Vocab. pp. 138-142). [source]

What do the individual words in Revelation 19:10 mean?

And I fell before the feet of him to worship him he says to me See that you not A fellow servant with you I am brothers of you - holding the testimony of Jesus - God worship The for testimony is the spirit - of prophecy
Καὶ ἔπεσα ἔμπροσθεν τῶν ποδῶν αὐτοῦ προσκυνῆσαι αὐτῷ λέγει μοι Ὅρα μή σύνδουλός σού εἰμι ἀδελφῶν σου τῶν ἐχόντων τὴν μαρτυρίαν Ἰησοῦ τῷ Θεῷ προσκύνησον γὰρ μαρτυρία ἐστιν τὸ πνεῦμα τῆς προφητείας

ἔπεσα  I  fell 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: πίπτω 
Sense: to descend from a higher place to a lower.
ἔμπροσθεν  before 
Parse: Preposition
Root: ἔμπροσθεν  
Sense: in front, before.
ποδῶν  feet 
Parse: Noun, Genitive Masculine Plural
Root: πούς  
Sense: a foot, both of men or beast.
αὐτοῦ  of  him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
προσκυνῆσαι  to  worship 
Parse: Verb, Aorist Infinitive Active
Root: προσκυνέω  
Sense: to kiss the hand to (towards) one, in token of reverence.
λέγει  he  says 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: λέγω 
Sense: to say, to speak.
μοι  to  me 
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
Ὅρα  See  that  you 
Parse: Verb, Present Imperative Active, 2nd Person Singular
Root: εἶδον 
Sense: to see with the eyes.
σύνδουλός  A  fellow  servant 
Parse: Noun, Nominative Masculine Singular
Root: σύνδουλος  
Sense: a fellow servant, one who serves the same master with another.
σού  with  you 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular
Root: σύ  
Sense: you.
εἰμι  I  am 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ἀδελφῶν  brothers 
Parse: Noun, Genitive Masculine Plural
Root: ἀδελφός  
Sense: a brother, whether born of the same two parents or only of the same father or mother.
σου  of  you 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular
Root: σύ  
Sense: you.
τῶν  - 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
ἐχόντων  holding 
Parse: Verb, Present Participle Active, Genitive Masculine Plural
Root: ἔχω  
Sense: to have, i.e. to hold.
μαρτυρίαν  testimony 
Parse: Noun, Accusative Feminine Singular
Root: μαρτυρία  
Sense: a testifying.
Ἰησοῦ  of  Jesus 
Parse: Noun, Genitive Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
τῷ  - 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεῷ  God 
Parse: Noun, Dative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
προσκύνησον  worship 
Parse: Verb, Aorist Imperative Active, 2nd Person Singular
Root: προσκυνέω  
Sense: to kiss the hand to (towards) one, in token of reverence.
μαρτυρία  testimony 
Parse: Noun, Nominative Feminine Singular
Root: μαρτυρία  
Sense: a testifying.
πνεῦμα  spirit 
Parse: Noun, Nominative Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
προφητείας  of  prophecy 
Parse: Noun, Genitive Feminine Singular
Root: προφητεία  
Sense: prophecy.