KJV: Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;
YLT: To the messenger of the Ephesian assembly write: These things saith he who is holding the seven stars in his right hand, who is walking in the midst of the seven lamp-stands -- the golden:
Darby: To the angel of the assembly in Ephesus write: These things says he that holds the seven stars in his right hand, who walks in the midst of the seven golden lamps:
ASV: To the angel of the church in Ephesus write: These things saith he that holdeth the seven stars in his right hand, he that walketh in the midst of the seven golden candlesticks:
| Τῷ | To the |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἀγγέλῳ | messenger |
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Parse: Noun, Dative Masculine Singular Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἐφέσῳ | Ephesus |
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Parse: Noun, Dative Feminine Singular Root: Ἔφεσος Sense: a maritime city of Asia Minor, capital of Ionia and under the Romans, of proconsular Asia, situated on the Icarian Sea between Smyrna and Miletus. |
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| ἐκκλησίας | church |
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Parse: Noun, Genitive Feminine Singular Root: ἐκκλησία Sense: a gathering of citizens called out from their homes into some public place, an assembly. |
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| γράψον | write |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: γράφω Sense: to write, with reference to the form of the letters. |
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| Τάδε | These things |
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Parse: Demonstrative Pronoun, Accusative Neuter Plural Root: ὅδε Sense: this one here, these things, as follows, thus. |
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| λέγει | says |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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| ὁ | the [One] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| κρατῶν | holding |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: κρατέω Sense: to have power, be powerful. |
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| ἑπτὰ | seven |
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Parse: Adjective, Accusative Masculine Plural Root: ἑπτά Sense: seven. |
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| ἀστέρας | stars |
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Parse: Noun, Accusative Masculine Plural Root: ἀστήρ Sense: a star. |
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| δεξιᾷ | right hand |
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Parse: Adjective, Dative Feminine Singular Root: δεξιός Sense: the right, the right hand. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| περιπατῶν | walking |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: περιπατέω Sense: to walk. |
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| μέσῳ | [the] midst |
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Parse: Adjective, Dative Neuter Singular Root: μέσος Sense: middle. |
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| τῶν | of the |
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Parse: Article, Genitive Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἑπτὰ | seven |
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Parse: Adjective, Genitive Feminine Plural Root: ἑπτά Sense: seven. |
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| λυχνιῶν | lampstands |
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Parse: Noun, Genitive Feminine Plural Root: λυχνία Sense: a (candlestick) lamp stand, candelabrum. |
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| τῶν | - |
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Parse: Article, Genitive Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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| χρυσῶν | golden |
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Parse: Adjective, Genitive Feminine Plural Root: χρύσεος Sense: golden. |
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Greek Commentary for Revelation 2:1
Near the sea on the river Cayster, the foremost city of Asia Minor, the temple-keeper of Artemis and her wonderful temple (Acts 19:35), the home of the magic arts (Ephesian letters, Acts 19:19) and of the mystery-cults, place of Paul‘s three years‘ stay (Acts 19:1-10; 20:17-38), where Aquila and Priscilla and Apollos laboured (Acts 18:24-28), where Timothy wrought (1 Tim. and 2 Tim.), where the Apostle John preached in his old age. Surely it was a place of great privilege, of great preaching. It was about sixty miles from Patmos and the messenger would reach Ephesus first. It is a free city, a seat of proconsular government (Acts 19:38), the end of the great road from the Euphrates. The port was a place of shifting sands, due to the silting up of the mouth of the Cayster. Ramsay (Letters to the Seven Churches, p. 210) calls it “the City of Change.” [source]
This demonstrative seven times here, once with the message to each church (Revelation 2:1, Revelation 2:8, Revelation 2:12, Revelation 2:18; Revelation 2:1, Revelation 2:7, Revelation 2:14), only once elsewhere in N.T. (Acts 21:11).He that holdeth (ο κρατων ho kratōn). Present active articular participle of κρατεω krateō a stronger word than εχων echōn in Revelation 1:16, to which it refers.He that walketh Present active articular participle of περιπατεω peripateō an allusion to Revelation 1:13. These two epithets are drawn from the picture of Christ in Revelation 1:13-18, and appropriately to conditions in Ephesus describe Christ‘s power over the churches as he moves among them. [source]
Present active articular participle of κρατεω krateō a stronger word than εχων echōn in Revelation 1:16, to which it refers. [source]
Present active articular participle of περιπατεω peripateō an allusion to Revelation 1:13. These two epithets are drawn from the picture of Christ in Revelation 1:13-18, and appropriately to conditions in Ephesus describe Christ‘s power over the churches as he moves among them. [source]
More than standeth. The word expresses Christ's activity on behalf of His Church. [source]
Ephesus was built near the sea, in the valley of the Cayster, under the shadows of Coressus and Prion. In the time of Paul it was the metropolis of the province of Asia. It was styled by Pliny the Light of Asia. Its harbor, though partly filled up, was crowded with vessels, and it lay at the junction of roads which gave it access to the whole interior continent. Its markets were the “Vanity Fair” of Asia. Herodotus says: “The Ionians of Asia have built their cities in a region where the air and climate are the most beautiful in the whole world; for no other region is equally blessed with Ionia. For in other countries, either the climate is over-cold and damp, or else the heat and drought are sorely oppressive” (i., 142). In Paul's time it was the residence of the Roman proconsul; and the degenerate inhabitants descended to every species of flattery in order to maintain the favor of Rome. The civilization of the city was mingled Greek and Oriental. It was the head-quarters of the magical art, and various superstitions were represented by different priestly bodies. The great temple of Diana, the Oriental, not the Greek divinity, was ranked among the seven wonders of the world, and Ephesus called herself its sacristan (see on Acts 19:27). To it attached the right of asylum. Legend related that when the temple was finished, Mithridates stood on its summit and declared that the right of asylum should extend in a circle round it, as far as he could shoot an arrow; and the arrow miraculously flew a furlong. This fact encouraged moral contagion. The temple is thus described by Canon Farrar: “It had been built with ungrudging magnificence out of contributions furnished by all Asia - the very women contributing to it their jewels, as the Jewish women had done of old for the Tabernacle of the Wilderness. To avoid the danger of earthquakes, its foundations were built at vast cost on artificial foundations of skin and charcoal laid over the marsh. It gleamed far off with a star-like radiance. Its peristyle consisted of one hundred and twenty pillars of the Ionic order, hewn out of Parian marble. Its doors of carved cypress wood were surmounted by transoms so vast and solid that the aid of miracles was invoked to account for their elevation. The staircase, which led to the roof, was said to have been cut out of a single vine of Cyprus. Some of the pillars were carved with designs of exquisite beauty. Within were the masterpieces of Praxiteles and Phidias and Scopas and Polycletus. Paintings by the greatest of Greek artists, of which one - the likeness of Alexander the Great by Apelles - had been bought for a sum equal in value to £5,000 of modern money, adorned the inner walls. The roof of the temple itself was of cedar-wood, supported by columns of jasper on bases of Parian marble. On these pillars hung gifts of priceless value, the votive offerings of grateful superstition. At the end of it stood the great altar adorned by the bas-relief of Praxiteles, behind which fell the vast folds of a purple curtain. Behind this curtain was the dark and awful shrine in which stood the most sacred idol of classic heathendom; and again, behind the shrine, was the room which, inviolable under divine protection, was regarded as the wealthiest and securest bank in the ancient world “(“Life and Work of St. Paul,” ii., 12). -DIVIDER- -DIVIDER- Next to Rome, Ephesus was the principal seat of Paul's labors. He devoted three years to that city. The commonly received tradition represents John as closing his apostolic career there. Nothing in early Church history is better attested than his residence and work in Ephesus, the center of the circle of churches established by Paul in Ionia and Phrygia. [source]
Reverse Greek Commentary Search for Revelation 2:1
Only here and Revelation 13:18. From ψῆφος , apebble (see Revelation 2:17), used as a counter. Thus Herodotus says that the Egyptians, when they calculate ( λογιζονται ψήφοις , reckon with pebbles)move their hand from right to left (ii., 36). So Aristophanes, “Reckon roughly, not with pebbles ( ψήφοις )but on the hand” (“Wasps,” 656). Similarly calculate, from Latin calculus, a pebble. Used also of voting. Thus Herodotus: “The Greeks met at the altar of Neptune, and took the ballots ( τὰς ψήφοις ) wherewith they were to give their votes.” Plato: “And you, would you vote ( ἂν ψῆφον θεῖο , cast your pebble ) with me or against me?” (“Protagoras,” 330). See Acts 26:10. [source]
Literally, he obtained the lot. Second aorist active indicative of λαγχανω lagchanō to obtain by lot, a very old verb from Homer on. It is used either with the genitive as here, or the accusative as in Acts 1:17; 2 Peter 1:1. Papyri show examples with the accusative. It was only once in a lifetime that a priest obtained the lot of going The fortunate lot was “a white stone” to which Revelation 2:17 may refer. [source]
The correct reading is ᾧ , referring to name. Thy name which Thou hast given me. So in John 17:12. Compare Philemon 2:9, Philemon 2:10; Revelation 2:17; Revelation 19:12; Revelation 22:4. [source]
Old word from μενω menō to abide, abiding places, in N.T. only here and John 14:23. There are many resting-places in the Father‘s house Christ‘s picture of heaven here is the most precious one that we possess. It is our heavenly home with the Father and with Jesus. If it were not so Ellipsis of the verb (Mark 2:21; Revelation 2:5, Revelation 2:16; John 14:11). Here a suppressed condition of the second class (determined as unfulfilled) as the conclusion shows. I would have told you Regular construction for this apodosis For I go Reason for the consolation given, futuristic present middle indicative, and explanation of his words in John 13:33 that puzzled Peter so (John 13:36.). To prepare a place for you First aorist active infinitive of purpose of ετοιμαζω hetoimazō to make ready, old verb from ετοιμος hetoimos Here only in John, but in Mark 10:40 (Matthew 20:23). It was customary to send one forward for such a purpose (Numbers 10:33). So Jesus had sent Peter and John to make ready (this very verb) for the passover meal (Mark 14:12; Matthew 26:17). Jesus is thus our Forerunner (προδρομος prodromos) in heaven (Hebrews 6:20). [source]
Better, as Rev., witness. The special sense of the word was probably not in use at this time. See on Acts 1:22. It occurs, however, in Revelation 2:13; Revelation 17:6. [source]
Her birthplace was Thyatira in Lydia. She may have been named after the land, though Lydia is a common female name (see Horace). Lydia was itself a Macedonian colony (Strabo, XIII. 4). Thyatira (note plural form like Philippi and one of the seven churches of Asia here Revelation 2:18) was famous for its purple dyes as old as Homer (Iliad, IV. 141) and had a guild of dyers (οι βαπεις hoi bapheis) as inscriptions show. [source]
To the Jews the lot did not suggest gambling, but “the O.T. method of learning the will of Jehovah” (Furneaux). The two nominations made a decision necessary and they appealed to God in this way. This double compound συνκαταπσηπιζω sunkatapsēphizō occurs here alone in the N.T. and elsewhere only in Plutarch (Them. 21) in the middle voice for condemning with others. Συνπσηπιζω Sunpsēphizō occurs in the middle voice in Acts 19:19 for counting up money and also in Aristophanes. Πσηπιζω Psēphizō with δαπανην dapanēn occurs in Luke 14:28 for counting the cost and in Revelation 13:18 for “counting” the number of the beast. The ancients used pebbles (πσηποι psēphoi) in voting, black for condemning, white (Revelation 2:17) in acquitting. Here it is used in much the same sense as καταριτμεω katarithmeō in Acts 1:17. [source]
And “martyr” also as in Revelation 2:13; Revelation 17:6. Transition state for the word here. I also was standing by (και αυτος ημην επεστως kai autos ēmēn ephestōs). Periphrastic second past perfect in form, but imperfect (linear) in sense since εστωσισταμενος hestōŝhistamenos (intransitive). Consenting The very word used by Luke in Acts 8:1 about Paul. Koiné{[28928]}š word for being pleased at the same time with (cf. Luke 11:48). Paul adds here the item of “guarding the clothes of those who were slaying Paul recalls the very words of protest used by him to Jesus. He did not like the idea of running away to save his own life right where he had helped slay Stephen. He is getting on dangerous ground. [source]
“The authority,” he says. Paul was the official persecutor of the saints under the direction of the Sanhedrin. He mentions “chief priests” (Sadducees), though a Pharisee himself. Both parties were co-operating against the saints. And when they were put to death (αναιρουμενων τε αυτων anairoumenōn te autōn). Genitive absolute with present passive participle of αναιρεω anaireō I gave my vote against them “I cast down my pebble” (a black one). The ancient Greeks used white pebbles for acquittal (Revelation 2:17), black ones for condemnation as here (the only two uses of the word in the N.T.). Paul‘s phrase (not found elsewhere) is more vivid than the usual καταπσηπιζω katapsēphizō for voting. They literally cast the pebbles into the urn. Cf. συμπσηπιζω sumpsēphizō in Acts 19:19, συγκαταπσεπιζο sugkatapsephizo in Acts 1:26. If Paul‘s language is taken literally here, he was a member of the Sanhedrin and so married when he led the persecution. That is quite possible, though he was not married when he wrote 1 Corinthians 7:7., but a widower. It is possible to take the language figuratively for approval, but not so natural. [source]
“I cast down my pebble” (a black one). The ancient Greeks used white pebbles for acquittal (Revelation 2:17), black ones for condemnation as here (the only two uses of the word in the N.T.). Paul‘s phrase (not found elsewhere) is more vivid than the usual καταπσηπιζω katapsēphizō for voting. They literally cast the pebbles into the urn. Cf. συμπσηπιζω sumpsēphizō in Acts 19:19, συγκαταπσεπιζο sugkatapsephizo in Acts 1:26. If Paul‘s language is taken literally here, he was a member of the Sanhedrin and so married when he led the persecution. That is quite possible, though he was not married when he wrote 1 Corinthians 7:7., but a widower. It is possible to take the language figuratively for approval, but not so natural. [source]
Only here in the New Testament. See on Revelation 2:14. [source]
See on Revelation 2:14. [source]
The manna, called spiritual because coming from heaven. See Psalm 78:25; John 6:31; and on Revelation 11:8; Revelation 2:17. [source]
Or, better, in a race-course. From ἵστημι toplace or establish. Hence a stated distance; a standard of length. In all other New-Testament passages it is used of a measure of length, and is rendered furlong, representing 606.75 English feet. From the fact that the race-courses were usually of exactly this length, the word was applied to the race-course itself. The position chosen for the stadium was usually on the side of a hill, which would furnish a natural slope for seats; a corresponding elevation on the opposite side, being formed by a mound of earth, and the seats being supported upon arches. The stadium was oblong in shape, and semicircular at one end; though, after the Roman conquest of Greece, both ends were often made semicircular. A straight wall shut in the area at one end, and here were the entrances and the starting-place for the runners. At the other end was the goal, which, like the starting-point, was marked by a square pillar. Half-way between these was a third pillar. On the first pillar was inscribed excel; on the second, hasten; on the third, turn, since the racers turned round the column to go back to the starting-point. The isthmus of Corinth was the scene of the Isthmian games, one of the four great national festivals of the Greeks. The celebration was a season of great rejoicing and feasting. The contests included horse, foot, and chariot-racing; wrestling, boxing, musical and poetical trials, and later, fights of animals. The victor's prize was a garland of pine leaves, and his victory was generally celebrated in triumphal odes called epinikia of which specimens remain among the poems of Pindar. At the period of Paul's epistles the games were still celebrated, and the apostle himself may very probably have been present. At the same time, he would have been familiar with similar scenes in Tarsus, in all the great cities of Asia Minor, especially Ephesus, and even in Jerusalem. Metaphors and allusions founded upon such spectacles abound in Paul's writings. Racers, 1 Corinthians 9:24; boxers, 1 Corinthians 9:26, 1 Corinthians 9:27; gladiators fighting with beasts, 1 Corinthians 15:32; the judge awarding the prize, 2 Timothy 4:8; the goal and the prize, 1 Corinthians 9:24; Philemon 3:14; the chaplet, 1 Corinthians 9:25; 2 Timothy 2:5; 2 Timothy 4:8, the training for the contest, 1 Timothy 4:7, 1 Timothy 4:8; the rules governing it, 2 Timothy 2:5; the chariot-race, Philemon 3:14. These images never occur in the gospels. See on of life, Revelation 2:10. [source]
Plainly the Corinthians had asked also about this problem in their letter to Paul (1 Corinthians 7:1). This compound adjective The connection between idolatry and impurity was very close, especially in Corinth. See both topics connected in Revelation 2:14, Revelation 2:20. By ειδωλοτυτα eidōlothuta was meant the portion of the flesh left over after the heathen sacrifices. The heathen called it ιεροτυτον hierothuton (1 Corinthians 10:28). This leftover part “was either eaten sacrificially, or taken home for private meals, or sold in the markets” (Robertson and Plummer). What were Christians to do about eating such portions either buying in the market or eating in the home of another or at the feast to the idol? Three questions are thus involved and Paul discusses them all. There was evidently difference of opinion on the subject among the Corinthian Christians. Aspects of the matter come forward not touched on in the Jerusalem Conference to which Paul does not here allude, though he does treat it in Galatians 2:1-10. There was the more enlightened group who acted on the basis of their superior knowledge about the non-existence of the gods represented by the idols. [source]
There is much discussion as to the genuineness of these words. They are bracketed by both Westcott and Hort, and Tischendorf. On their omission or retention turns the question whether the epistle was addressed to the church at Ephesus, or was a circular epistle, addressed to Ephesus along with several other churches. For Ephesus, see on Revelation 2:1. [source]
Letter, the or his good confession. The phrase is unique. The good confession is the historical confession of Jesus before Pilate, which is the warrant for the truthfulness of Timothy's confession. Christ is called “the faithful and true witness ” ( μάρτυς ), Revelation 1:5; Revelation 3:14. It is true that μάρτυς was used very early of those who laid down their lives for the truth (see Acts 22:20; Revelation 2:13), and Polycarp speaks of τὸ μαρτύριον τοῦ σταυροῦ thewitness of the cross (Phil. vii.); but this did not become general until after the end of the second century. [source]
The verb not in Paul, but Quite often in Pastorals. The phrase only here and Revelation 2:13. Faith demands works and fruits. By refusing the natural duties which Christian faith implies, one practically denies his possession of faith. Faith does not abolish natural duties, but perfects and strengthens them” (Bengel). Comp. James 2:14-17. [source]
Perfect middle indicative of old verb αρνεομαι arneomai His act of impiety belies (Titus 1:16) his claim to the faith (Revelation 2:13). Worse than an unbeliever (απιστου χειρων apistou cheirōn). Ablative case of απιστου apistou after the comparative χειρων cheirōn Who makes no profession of piety. [source]
Τομώτερος sharperfrom τέμνειν tocut, N.T.oolxx. The word of God has an incisive and penetrating quality. It lays bare self-delusions and moral sophisms. For the comparison of the word of God or of men to a sword, see Psalm 57:4; Psalm 59:7; Psalm 64:3; Ephesians 6:17. Philo calls his Logos ὁ τομεύς thecutter, as cutting chaos into distinct things, and so creating a kosmos. Ὑπὲρ thanis literally, above. Πᾶσαν anyis every. Δίσμοτον only here and Revelation 1:16; Revelation 2:12, lit. two-mouthed. In lxx always of a sword. See Judges 3:16; Psalm 149:6; Proverbs 5:4; Colossians 900); of rivers with two mouths (Polyb. xxxiv. 10,5). Στόμα mouthof the edge of a sword, Luke href="/desk/?q=lu+21:24&sr=1">Luke 21:24; Hebrews 11:34. Often in lxx, as Genesis 34:26; Joshua 10:28, Joshua 10:33, Joshua 10:35, Joshua 10:37, Joshua 10:39; Judges 1:8. So occasionally in Class., as Homer, Il. xv. 389. Κατεσθίειν or κατέσθειν todevour is used of the sword, Deuteronomy 32:42; 2 Samuel 2:26; Isaiah 31:8; Jeremiah 2:30, etc. Μάχαιρα swordin Class. a dirk or dagger: rarely, a carving knife; later, a bent sword or sabre as contrasted with a straight, thrusting sword, ξίφος (not in N.T. but occasionally in lxx). Ῥομφαία , Luke 2:35(see note), elsewhere only in Revelation, very often in lxx, is a large broadsword. In lxx of Goliath's sword, 1 Samuel 17:51 [source]
The same phrase occurs in Revelation 2:10. It is the genitive of apposition, life itself being the crown as in 1 Peter 5:4. This crown is “an honourable ornament” (Ropes), with possibly no reference to the victor‘s crown (garland of leaves) as with Paul in 1 Corinthians 9:25; 2 Timothy 4:8, nor to the linen fillet Στεπανος Stephanos has a variety of uses. Cf. the thorn chaplet on Jesus (Matthew 27:29).The Lord. Not in the oldest Greek MSS., but clearly implied as the subject of επηγγειλατο epēggeilato (he promised, first aorist middle indicative). [source]
Real temptation here. See James 1:2 for “trials.”When he hath been approved (δοκιμος γενομενος dokimos genomenos). “Having become approved,” with direct reference to το δοκιμιον to dokimion in James 1:3. See also Romans 5:4 for δοκιμη dokimē (approval after test as of gold or silver). This beatitude (μακαριος makarios) is for the one who has come out unscathed. See 1 Timothy 6:9.The crown of life The same phrase occurs in Revelation 2:10. It is the genitive of apposition, life itself being the crown as in 1 Peter 5:4. This crown is “an honourable ornament” (Ropes), with possibly no reference to the victor‘s crown (garland of leaves) as with Paul in 1 Corinthians 9:25; 2 Timothy 4:8, nor to the linen fillet Στεπανος Stephanos has a variety of uses. Cf. the thorn chaplet on Jesus (Matthew 27:29).The Lord. Not in the oldest Greek MSS., but clearly implied as the subject of επηγγειλατο epēggeilato (he promised, first aorist middle indicative). [source]
The word is used in the New Testament to denote (a) a spectator or eye-witness (Acts 10:39; Acts 6:13). (b) One who testifies to what he has seen (Acts 1:8; Acts 5:32). (c) In the forensic sense, a witness in court (Matthew 26:65; Mark 14:63). (d) One who vindicates his testimony by suffering: a martyr (Acts 22:20; Hebrews 12:1; Revelation 2:13; Revelation 17:6). The first three meanings run into each other. The eye-witness, as a spectator, is always such with a view to giving testimony. Hence this expression of Peter cannot be limited to the mere fact of his having seen what he preached; especially since, when he wishes to emphasize this fact, he employs another word, ἐπόπτης (2 Peter 1:16). Therefore he speaks of himself as a witness, especially in the sense of being called to testify of what he has seen. [source]
Future of τον αμαραντινον της δοχης στεπανον komizō (1 Peter 1:9, which see).The crown of glory that fadeth not away (στεπανος ton amarantinon tēs doxēs stephanon). For “crown” (αμαραντος stephanos) see James 1:12; 1 Corinthians 9:25; 2 Timothy 4:8; Revelation 2:10; Revelation 3:10; Revelation 4:4. In the Gospels it is used only of the crown of thorns, but Jesus is crowned with glory and honor (Hebrews 2:9). In all these passages it is the crown of victory as it is here. See 1 Peter 1:4 for Αμαραντινος amarantos unfading. αμαραντ Amarantinos is made from that word as the name of a flower amaranth (so called because it never withers and revives if moistened with water and so used as a symbol of immortality), “composed of amaranth” or “amarantine,” “the amarantine (unfading) crown of glory.” [source]
Compare John 16:33. The image is characteristic of Revelation and First Epistle. See Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:26; Revelation 12:11; Revelation 21:7; 1 John 2:14; 1 John 4:4; 1 John 5:4, 1 John 5:5. [source]
See on offend, Matthew 5:29. For the image in John, see John 6:61; John 11:9; John 16:1; Revelation 2:14. The meaning is not that he gives no occasion of stumbling to others, but that there is none in his own way. See John 11:9, John 11:10. [source]
Lit., the life. See on John 1:4. The phrase ὁ λόγος τῆς ζωῆς , the Word of the Life, occurs nowhere else in the New Testament. The nearest approach to it is Philemon 2:16; but there neither word has the article. In the phrase words of eternal life (John 6:68), and in Acts 5:20, all the words of this life, ῥήματα is used. The question is whether λόγος is used here of the Personal Word, as John 1:1, or of the divine message or revelation. In the four passages of the Gospel where λόγος is used in a personal sense (John 1:1, John 1:14), it is used absolutely, the Word (compare Revelation 19:13). On the other hand, it is often used relatively in the New Testament; as word of the kingdom (Matthew 8:19); word of this salvation (Acts 8:26); word of His grace (Acts 20:32); word of truth (James 1:18). By John ζωῆς oflife, is often used in order to characterize the word which accompanies it. Thus, crown of life (Revelation 2:10); water of life (Revelation 21:6); book of life (Revelation 3:5); bread of life (John 6:35); i.e., the water which is living and communicates life; the book; which contains the revelation of life; the bread which imparts life. In the same sense, John 6:68; Acts 5:20. Compare Titus 1:2, Titus 1:3. Though the phrase, the Word of the Life, does not elsewhere occur in a personal sense, I incline to regard its primary reference as personal, from the obvious connection of the thought with John 1:1, John 1:4. “In the beginning was the Word, - in Him was life.” “As John does not purpose to say that he announces Christ as an abstract single idea, but that he declares his own concrete historical experiences concerning Christ, - so now he continues, not the Logos (Word), but concerning the Word, we make annunciation to you” (Ebrard). At the same time, I agree with Canon Westcott that it is most probable that the two interpretations are not to be sharply separated. “The revelation proclaims that which it includes; it has, announces, gives life. In Christ life as the subject, and life as the character of the revelation, were absolutely united.”-DIVIDER- [source]
Not the teaching concerning Christ, but the teaching of Christ Himself and of His apostles. See Hebrews 2:3. So according to New Testament usage. See John 18:19; Acts 2:12; Revelation 2:14, Revelation 2:15. [source]
With ἱματίοις garmentsunderstood. See on Revelation 2:17, and compare Zechariah 3:3, Zechariah 3:5. “White colors are suitable to the gods” (Plato, “Laws,” xii., 956). So Virgil, of the tenants of Elysium:“Lo, priests of holy life and chaste while they in life had part;Lo, god-loved poets, men who spake things worthy Phoebus' heart: And they who bettered life on earth by new-found mastery;-DIVIDER- And they whose good deeds left a tale for men to name them by:-DIVIDER- And all they had their brows about with snowy fillets bound.”“Aeneid,” vi., 661-665 [source]
The conqueror, not the pillar. Compare Revelation 7:3; Revelation 9:4; Revelation 14:1; Revelation 22:4. Probably with reference to the golden plate inscribed with the name of Jehovah, and worn by the High-Priest upon his forehead (Exodus 28:36, Exodus 28:38). See on Revelation 2:17. [source]
Take it away. The idea is not that of one believer stepping into the place which was designed for another, but of an enemy taking away from another the reward which he himself has forfeited. The expression is explained by Colossians 2:18. It is related by Mahomet that, after having attempted, in vain, to convert one Abdallah to the faith, and having been told by him to go about his business and to preach only to those who should come to him - he went, downcast, to a friend's house. His friend, perceiving that he was sad, asked him the reason; and on being told of Abdallah's insult, said, “Treat him gently; for I swear that when God sent thee to us, we had already strung pearls to crown him, and he seeth that thou hast snatched the kingdom out of his grasp.” For crown, see on Revelation 2:10. Thy crown is not the crown which thou hast, but the crown which thou shalt have if thou shalt prove faithful. [source]
See on Revelation 2:13. [source]
See on Revelation 2:11. [source]
From νικᾶν toconquer, and λαός thepeople. There are two principal explanations of the term. The first and better one historical. A sect springing, according to credible tradition, from Nicholas a proselyte of Antioch, one of the seven deacons of Jerusalem (Acts 6:5), who apostatized from the truth, and became the founder of an Antinomian Gnostic sect. They appear to have been characterized by sensuality, seducing Christians to participate in the idolatrous feasts of pagans, and to unchastity. Hence they are denoted by the names of Balaam and Jezebel, two leading agents of moral contamination under the Old Testament dispensation. Balaam enticed the Israelites, through the daughters of Moab and Midian, to idolatry and fornication (Numbers href="/desk/?q=nu+31:16&sr=1">Numbers 31:16). Jezebel murdered the Lord's prophets, and set up idolatry in Israel. The Nicolaitans taught that, in order to master sensuality, one must know the whole range of it by experience; and that he should therefore abandon himself without reserve to the lusts of the body, since they concerned only the body and did not touch the spirit. These heretics were hated and expelled by the Church of Ephesus (Revelation 2:6), but were tolerated by the Church of Pergamum (Revelation 2:15). The other view regards the name as symbolic, and Nicholas as the Greek rendering of Balaam, whose name signifies destroyer or corrupter of the people. This view is adopted by Trench (“Seven Churches”), who says: “The Nicolaitans are the Balaamites; no sect bearing the one name or the other; but those who, in the new dispensation, repeated the sin of Balaam in the old, and sought to overcome or destroy the people of God by the same temptations whereby Balaam had sought to overcome them before.” The names, however, are by no means parallel: Conqueror of the people not being the same as corrupter of the people. Besides, in Revelation 2:14, the Balaamites are evidently distinguished from the Nicolaitans. Alford remarks: “There is no sort of reason for interpreting the name otherwise than historically. It occurs in a passage indicating simple matters of historical fact, just as the name Antipas does in Revelation 2:13.”-DIVIDER- [source]
The Rev. follows the reading λίθον stoneafter the analogy of Ezekiel 28:13, “Every precious stone was thy covering.” The idea is that of raiment studded with precious stones. See on Revelation 2:17. [source]
Compare Revelation 12:3. See on Revelation 2:10. [source]
The Kingly crown, not the chaplet ( στέφανος ). See on Revelation 2:10 [source]
Rev., burnished brass. Only here and Revelation 2:18. Compare Ezekiel href="/desk/?q=eze+1:7&sr=1">Ezekiel 1:7. The meaning of the word is uncertain. Some explain electrum, an alloy of gold and silver: others, brass of Lebanon ( Αίβανος ) others, brass of the color of frankincense ( λίβανος ): others again, that it is an hybrid compound of the Greek χαλκός brass, and the Hebrew laban to make white. Dean Plumptre observes: “Such technical words were likely enough to be current in a population like that of Ephesus, consisting largely of workers in metal, some of whom were no doubt Jews” (“Epistles to the Seven Churches of Asia”). [source]
The allusion may be partly to the pot of manna which was laid up in the ark in the sanctuary. See Exodus 16:32-34; compare Hebrews 9:4. That the imagery of the ark was familiar to John appears from Revelation 11:19. This allusion however is indirect, for the manna laid up in the ark was not for food, but was a memorial of food once enjoyed. Two ideas seem to be combined in the figure: 1. Christ as the bread from heaven, the nourishment of the life of believers, the true manna, of which those who eat shall never die (John 6:31-43, John 6:48-51); hidden, in that He is withdrawn from sight, and the Christian's life is hid with Him in God (Colossians 3:3). 2. The satisfaction of the believer's desire when Christ shall be revealed. The hidden manna shall not remain for ever hidden. We shall see Christ as He is, and be like Him (Revelation 8:1-1389). Christ gives the manna in giving Himself “The seeing of Christ as He is, and, through this beatific vision, being made like to Him, is identical with the eating of the hidden manna, which shall, as it were, be then brought forth from the sanctuary, the holy of holies of God's immediate presence where it was withdrawn from sight so long, that all may partake of it; the glory of Christ, now shrouded and concealed, being then revealed to His people” (Trench). -DIVIDER- -DIVIDER- This is one of numerous illustrations of the dependence of Revelation upon Old Testament history and prophecy. “To such an extent is this the case,” says Professor Milligan, “that it may be doubted whether it contains a single figure not drawn from the Old Testament, or a single complete sentence not more or less built up of materials brought from the same source.” See, for instance, Balaam (Revelation 2:14); Jezebel (Revelation 2:20); Michael (Revelation 12:7, compare Daniel 10:13; Daniel 12:1); Abaddon (Revelation 9:11); Jerusalem, Mt. Zion, Babylon, the Euphrates, Sodom, Egypt (Revelation 21:2; Revelation 14:1; Revelation 16:19; Revelation 9:14; Revelation 11:8); Gog and Magog (Revelation 20:8, compare Revelation href="/desk/?q=re+2:7&sr=1">Revelation 2:7, Revelation 2:17, Revelation 2:27, Revelation 2:28). Heaven is described under the figure of the tabernacle in the wilderness (Revelation 11:1, Revelation 11:19; Revelation 6:9; Revelation 8:3; Revelation 11:19; Revelation 4:6). The song of the redeemed is the song of Moses (Revelation 15:3). The plagues of Egypt appear in the blood, fire, thunder, darkness and locusts (Revelation 8:1-13). “The great earthquake of chapter 6 is taken from Haggai; the sun becoming black as sackcloth of hair and the moon becoming blood (Revelation 8:1-13) from Joel: the stars of heaven falling, the fig-tree casting her untimely figs, the heavens departing as a scroll (1713444924_5) from Isaiah: the scorpions of chapter 9 from Ezekiel: the gathering of the vine of the earth (chapter 14) from Joel, and the treading of the wine-press in the same chapter from Isaiah.” So too the details of a single vision are gathered out of different prophets or different parts of the same prophet. For instance, the vision of the glorified Redeemer (Revelation 1:12-20). The golden candlesticks are from Exodus and Zechariah; the garment down to the foot from Exodus and Daniel; the golden girdle and the hairs like wool from Isaiah and Daniel; the feet like burnished brass, and the voice like the sound of many waters, from Ezekiel; the two-edged sword from Isaiah and Psalms; the countenance like the sun from Exodus; the falling of the seer as dead from Exodus, Isaiah, Ezekiel, and Daniel; the laying of Jesus' right hand on the seer from Daniel. -DIVIDER- -DIVIDER- “Not indeed that the writer binds himself to the Old Testament in a slavish spirit. He rather uses it with great freedom and independence, extending, intensifying, or transfiguring its descriptions at his pleasure. Yet the main source of his emblems cannot be mistaken. The sacred books of his people had been more than familiar to him. They had penetrated his whole being. They had lived within him as a germinating seed, capable of shooting up not only in the old forms, but in new forms of life and beauty. In the whole extent of sacred and religious literature there is to be found nowhere else such a perfect fusion of the revelation given to Israel with the mind of one who would either express Israel's ideas, or give utterance, by means of the symbols supplied by Israel's history, to the present and most elevated thoughts of the Christian faith “(this note is condensed from Professor Milligan's “Baird Lectures on the Revelation of St. John”).A white stone ( ψῆφον λευκὴν )See on counteth, Luke 14:28; and see on white, Luke 9:29. The foundation of the figure is not to be sought in Gentile but in Jewish customs. “White is everywhere the color and livery of heaven” (Trench). See Revelation 1:14; Revelation 3:5; Revelation 7:9; Revelation 14:14; Revelation 19:8, Revelation 19:11, Revelation 19:14; Revelation 20:11. It is the bright, glistering white. Compare Matthew 28:3; Luke 24:4; John 20:12; Revelation 20:11; Daniel 7:9. It is impossible to fix the meaning of the symbol with any certainty. The following are some of the principal views: The Urim and Thummim concealed within the High-Priest's breastplate of judgment. This is advocated by Trench, who supposes that the Urim was a peculiarly rare stone, possibly the diamond, and engraven with the ineffable name of God. The new name he regards as the new name of God or of Christ (Revelation 3:12); some revelation of the glory of God which can be communicated to His people only in the higher state of being, and which they only can understand who have actually received. -DIVIDER- -DIVIDER- Professor Milligan supposes an allusion to the plate of gold worn on the High-Priest's forehead, and inscribed with the words “Holiness to the Lord,” but, somewhat strangely, runs the figure into the stone or pebble used in voting, and regards the white stone as carrying the idea of the believer's acquittal at the hands of God. -DIVIDER- -DIVIDER- Dean Plumptre sees in the stone the signet by which, in virtue of its form or of the characters inscribed on it, he who possessed it could claim from the friend who gave it, at any distance of time, a frank and hearty welcome; and adds to this an allusion to the custom of presenting such a token, with the guest's name upon it, of admission to the feast given to those who were invited to partake within the temple precincts - a feast which consisted wholly or in part of sacrificial meats. -DIVIDER- -DIVIDER- Others, regarding the connection of the stone with the manna, refer to the use of the lot cast among the priests in order to determine which one should offer the sacrifice. -DIVIDER- -DIVIDER- Others, to the writing of a candidate's name at an election by ballot upon a stone or bean. -DIVIDER- -DIVIDER- In short, the commentators are utterly divided, and the true interpretation remains a matter of conjecture.A new nameSome explain the new name of God or of Christ (compare Revelation 3:12); others, of the recipient's own name. “A new name however, a revelation of his everlasting title as a son of God to glory in Christ, but consisting of and revealed in those personal marks and signs of God's peculiar adoption of himself, which he and none other is acquainted with” (Alford). Bengel says: “Wouldst thou know what kind of a new name thou wilt obtain? Overcome. Before that thou wilt ask in vain, and after that thou wilt soon read it inscribed on the white stone.” [source]
“The witness the faithful,” nominative in apposition like πρωτοτοκος prōtotokos and αρχων archōn with the preceding ablative Ιησου Χριστου Iēsou Christou with απο apo a habit of John in this book (apparently on purpose) as in Revelation 2:13, Revelation 2:20; Revelation 3:12, etc. See this same phrase in Revelation 2:13; Revelation 3:14. The use of μαρτυς martus of Jesus here is probably to the witness (Revelation 1:1) in this book (Revelation 22:16.), not to the witness of Jesus before Pilate (1 Timothy 6:13). [source]
Just “as snow,” also in Daniel 7:9. In N.T. only here and Matthew 28:3.As a flame of fire (ως πλοχ πυρος hōs phlox puros). In Daniel 7:9 the throne of the Ancient of Days is πλοχ πυρος phlox puros while in Daniel 10:6 the eyes of the Ancient of Days are λαμπαδες πυρος lampades puros (lamps of fire). See also Revelation 2:18; Revelation 19:12 for this bold metaphor (like Hebrews 1:7). [source]
In Daniel 7:9 the throne of the Ancient of Days is πλοχ πυρος phlox puros while in Daniel 10:6 the eyes of the Ancient of Days are λαμπαδες πυρος lampades puros (lamps of fire). See also Revelation 2:18; Revelation 19:12 for this bold metaphor (like Hebrews 1:7). [source]
Associative-instrumental case after ομοιοι homoioi This word has so far been found nowhere else save here and Revelation 2:18. Suidas defines it as an ηλεχκτρον ēlecktron (amber) or a compound of copper and gold and silver (aurichalcum in the Latin Vulgate). It is in reality an unknown metal. [source]
Present middle participle of εκπορευομαι ekporeuomai old compound (Matthew 3:5) used loosely again like εχων echōn sharp two-edged sword “A sword two-mouthed sharp.” ομπαια Romphaia (as distinct from μαχαιρα machaira) is a long sword, properly a Thracian javelin, in N.T. only Luke 2:35; Revelation 1:16; Revelation 2:12; Hebrews 4:12. See στομα stoma used with μαχαιρης machairēs in Luke 21:24 (by the mouth of the sword).Countenance (οπσις opsis). Old word (from οπτω optō), in N.T. only here, John 7:24; John 11:44.As the sun shineth Brachylogy, “as the sun when it shines.” For παινει phainei see John 1:5. [source]
For safe keeping as in John 10:28.Seven stars (αστερας επτα asteras hepta). Symbols of the seven churches (Revelation 1:20), seven planets rather than Pleiades or any other constellation like the bear.Proceeded Present middle participle of εκπορευομαι ekporeuomai old compound (Matthew 3:5) used loosely again like εχων echōn sharp two-edged sword “A sword two-mouthed sharp.” ομπαια Romphaia (as distinct from μαχαιρα machaira) is a long sword, properly a Thracian javelin, in N.T. only Luke 2:35; Revelation 1:16; Revelation 2:12; Hebrews 4:12. See στομα stoma used with μαχαιρης machairēs in Luke 21:24 (by the mouth of the sword).Countenance (οπσις opsis). Old word (from οπτω optō), in N.T. only here, John 7:24; John 11:44.As the sun shineth Brachylogy, “as the sun when it shines.” For παινει phainei see John 1:5. [source]
On the word μυστηριον mustērion see note on Matthew 13:11; and note on 2 Thessalonians 2:7; and note on Colossians 1:26. Here it means the inner meaning (the secret symbol) of a symbolic vision (Swete) as in Revelation 10:7; Revelation 13:18; Revelation 17:7, Revelation 17:9; Daniel 2:47. Probably the accusative absolute (Charles), “as for the mystery” (Robertson, Grammar, pp. 490, 1130), as in Romans 8:3. This item is picked out of the previous vision (Revelation 1:16) as needing explanation at once and as affording a clue to what follows (Revelation 2:1, Revelation 2:5). [source]
Future active of διδωμι didōmi The speaker may be God (Beckwith) or Christ (Swete) as in Revelation 2:13; Revelation 21:6 or his angel representative (Revelation 22:7, Revelation 22:12.). The idiom that follows is Hebraic instead of either the infinitive after διδωμι didōmi as in Revelation 2:7; Revelation 3:21; Revelation 6:4; Revelation 7:2; Revelation 13:7, Revelation 13:15; Revelation 16:8 or ινα hina with the subjunctive (Revelation 9:5; Revelation 19:8) we have και προπητευσουσιν kai prophēteusousin (and they shall prophesy). [source]
“The wild beast comes out of the abyss” of Revelation 9:1. He reappears in Revelation 13:1; Revelation 17:8. In Daniel 7:3 τηρια thēria occurs. Nothing less than antichrist will satisfy the picture here. Some see the abomination of Daniel 7:7; Matthew 24:15. Some see Nero redivivus.He shall make war with them (ποιησει μετ αυτων πολεμον poiēsei met' autōn polemon). This same phrase occurs in Revelation 12:17 about the dragon‘s attack on the woman. It is more the picture of single combat (Revelation 2:16).He shall overcome them Future active of νικαω nikaō The victory of the beast over the two witnesses is certain, as in Daniel 7:21.And kill them (και αποκτενει kai apoktenei). Future active of αποκτεινω apokteinō Without attempting to apply this prophecy to specific individuals or times, one can agree with these words of Swete: “But his words cover in effect all the martyrdoms and massacres of history in which brute force has seemed to triumph over truth and righteousness.” [source]
This same phrase occurs in Revelation 12:17 about the dragon‘s attack on the woman. It is more the picture of single combat (Revelation 2:16). [source]
No word for “men” (αντρωποι anthrōpoi or πολλοι polloi) before εκ των ek tōn but it is implied (partitive use of εκ ek) as in Revelation 2:10 and often. See also Revelation 5:9; Revelation 7:9 for this enumeration of races and nations. [source]
(η ουαι η τριτη hē ouai hē tritē feminine as in Revelation 9:12) is the seventh trumpet, which now “cometh quickly” (ερχεται ταχυ erchetai tachu), for which phrase see Revelation 2:16; Revelation 3:11; Revelation 22:7, Revelation 22:12, Revelation 22:20. Usually pointing to the Parousia. [source]
Old word from διαδεω diadeō (to bind around), the blue band marked with white with which Persian kings used to bind on the tiara, so a royal crown in contrast with στεπανος stephanos (chaplet or wreath like the Latin corona as in Revelation 2:10), in N.T. only here, Revelation 13:1; Revelation 19:12. If Christ as Conqueror has “many diadems,” it is not strange that Satan should wear seven (ten in Revelation 13:1). [source]
On the use of μετα meta with πολεμεω polemeō see Revelation 2:16; Revelation 13:4; Revelation 17:14 (nowhere else in N.T.). The devil has angels under his command (Matthew 25:41) and preachers also (2 Corinthians 11:14.).Warred (επολεμησεν epolemēsen). Constative aorist active indicative of πολεμεω polemeō picturing the whole battle in one glimpse. [source]
Condition of first class, repetition of the saying in Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:29, etc. [source]
In apposition with των αγιων tōn hagiōn (genitive), though nominative, a frequent anacoluthon in this book (Revelation 2:20, etc.). Cf. Revelation 12:17.The faith of Jesus (την πιστιν Ιησου tēn pistin Iēsou). “The faith in Jesus” (objective genitive) as in Revelation 2:13; Mark 11:22; James 2:1. [source]
As often (Revelation 4:1; Revelation 6:2, Revelation 6:5, Revelation 6:8, etc.).A great red dragon (δρακων μεγας πυρρος drakōn megas purros). Homer uses this old word (probably from δερκομαι derkomai to see clearly) for a great monster with three heads coiled like a serpent that ate poisonous herbs. The word occurs also in Hesiod, Pindar, Eschylus. The Babylonians feared a seven-headed hydra and Typhon was the Egyptian dragon who persecuted Osiris. One wonders if these and the Chinese dragons are not race memories of conflicts with the diplodocus and like monsters before their disappearance. Charles notes in the O.T. this monster as the chief enemy of God under such title as Rahab (Isaiah 51:9.; Job 26:12.), Behemoth (Job 40:15-24), Leviathan (Isaiah 27:1), the Serpent (Amos 9:2.). In Psalm 74:13 we read of “the heads of the dragons.” On πυρρος purros (red) see Revelation 6:4. Here (Revelation 12:9) and in Revelation 20:2 the great dragon is identified with Satan. See Dan 7 for many of the items here, like the ten horns (Daniel 7:7) and hurling the stars (Daniel 8:10). The word occurs in the Apocalypse alone in the N.T.Seven diadems Old word from διαδεω diadeō (to bind around), the blue band marked with white with which Persian kings used to bind on the tiara, so a royal crown in contrast with στεπανος stephanos (chaplet or wreath like the Latin corona as in Revelation 2:10), in N.T. only here, Revelation 13:1; Revelation 19:12. If Christ as Conqueror has “many diadems,” it is not strange that Satan should wear seven (ten in Revelation 13:1). [source]
The nominative here may be in apposition with πολεμος polemos but it is an abnormal construction with no verb, though εγενετο egeneto (arose) can be understood as repeated. Michael is the champion of the Jewish people (Daniel 10:13, Daniel 10:21; Daniel 12:1) and is called the archangel in Judges 1:9.Going forth to war (του πολεμησαι tou polemēsai). This genitive articular infinitive is another grammatical problem in this sentence. If εγενετο egeneto (arose) is repeated as above, then we have the infinitive for purpose, a common enough idiom. Otherwise it is anomalous, not even like Acts 10:25.With the dragon On the use of μετα meta with πολεμεω polemeō see Revelation 2:16; Revelation 13:4; Revelation 17:14 (nowhere else in N.T.). The devil has angels under his command (Matthew 25:41) and preachers also (2 Corinthians 11:14.).Warred (επολεμησεν epolemēsen). Constative aorist active indicative of πολεμεω polemeō picturing the whole battle in one glimpse. [source]
“The faith in Jesus” (objective genitive) as in Revelation 2:13; Mark 11:22; James 2:1. [source]
That is Rome (Revelation 13:2). The dragon gave the beast his throne (Revelation 2:13). [source]
“Witnesses” (Revelation 2:13) for Jesus (objective genitive) unto blood (Revelation 16:6; Revelation 18:24) and so martyrs in the modern sense of the word. “Drunk with blood” is a common idea with the ancients (Euripides, Josephus, Philo, Cicero, Pliny).With a great wonder (ταυμα μεγα thauma mega). Cognate accusative with εταυμασα ethaumasa f0). [source]
Future active of πολεμεο polemeo to war. As allies of the beast (the servant of the dragon, Revelation 12:7) they will wage war with the Lamb (the enemy of the dragon). These kings gather for battle as in Revelation 16:13.And the Lamb shall overcome them (και το αρνιον νικησει αυτους kai to arnion nikēsei autous). Future active of νικαω nikaō This is the glorious outcome, victory by the Lamb over the coalition of kings as against the beast before.For he is Lord of lords and King of kings The same words are again descriptive of Christ in Revelation 19:16, as of God in Deuteronomy 10:17 (God of gods and Lord of lords) and Daniel 10:17 (God of gods and Lord of kings). Cf. also 1 Timothy 6:15; Revelation 1:5. Crowned heads are Christ‘s subjects.And they also shall overcome that are with him (και οι μετ αυτου kai hoi met' autou). “And those with him shall also overcome” (supply νικησουσιν nikēsousin not εισιν eisin). They will share in the triumph of the Lamb, as they shared in the conflict. Cf. μετα του τηριου meta tou thēriou in Revelation 17:12.Called and chosen and faithful These are the three notes of those who share in the victory. For κλητος klētos and εκλεκτος eklektos see Matthew 22:14 (contrasted); Romans 8:28.; 2 Peter 1:10; Revelation 2:10, Revelation 2:13. The elect are called and prove faithful. [source]
These are the three notes of those who share in the victory. For κλητος klētos and εκλεκτος eklektos see Matthew 22:14 (contrasted); Romans 8:28.; 2 Peter 1:10; Revelation 2:10, Revelation 2:13. The elect are called and prove faithful. [source]
As in the opening vision of Christ in Revelation 1:14 (Revelation 2:18). [source]
Perfect passive participle of γραπω graphō as in Revelation 2:17 (cf. Revelation 3:12).But he himself (ει μη αυτος ei mē autos). “Except himself” (common ellipsis of the verb after ει μη ei mē “if not”). See Revelation 2:17; Revelation 3:12 for the new name there described. See Revelation 14:1 for the name of Christ on the forehead of the 144,000, and Revelation 17:5 for the name on the forehead of the harlot. This word here supplements what Jesus says in Matthew 11:27. [source]
“Except himself” (common ellipsis of the verb after ει μη ei mē “if not”). See Revelation 2:17; Revelation 3:12 for the new name there described. See Revelation 14:1 for the name of Christ on the forehead of the 144,000, and Revelation 17:5 for the name on the forehead of the harlot. This word here supplements what Jesus says in Matthew 11:27. [source]
As in Revelation 1:16; Revelation 2:12, Revelation 2:15. [source]
This demonstrative seven times here, once with the message to each church (Revelation 2:1, Revelation 2:8, Revelation 2:12, Revelation 2:18; Revelation 2:1, Revelation 2:7, Revelation 2:14), only once elsewhere in N.T. (Acts 21:11).He that holdeth (ο κρατων ho kratōn). Present active articular participle of κρατεω krateō a stronger word than εχων echōn in Revelation 1:16, to which it refers.He that walketh Present active articular participle of περιπατεω peripateō an allusion to Revelation 1:13. These two epithets are drawn from the picture of Christ in Revelation 1:13-18, and appropriately to conditions in Ephesus describe Christ‘s power over the churches as he moves among them. [source]
The same words are again descriptive of Christ in Revelation 19:16, as of God in Deuteronomy 10:17 (God of gods and Lord of lords) and Daniel 10:17 (God of gods and Lord of kings). Cf. also 1 Timothy 6:15; Revelation 1:5. Crowned heads are Christ‘s subjects.And they also shall overcome that are with him (και οι μετ αυτου kai hoi met' autou). “And those with him shall also overcome” (supply νικησουσιν nikēsousin not εισιν eisin). They will share in the triumph of the Lamb, as they shared in the conflict. Cf. μετα του τηριου meta tou thēriou in Revelation 17:12.Called and chosen and faithful These are the three notes of those who share in the victory. For κλητος klētos and εκλεκτος eklektos see Matthew 22:14 (contrasted); Romans 8:28.; 2 Peter 1:10; Revelation 2:10, Revelation 2:13. The elect are called and prove faithful. [source]
A new feature, but the dragon has a diadem on each of his seven heads (Revelation 12:3) and the first beast one upon each of his ten horns (Revelation 13:1). So the victorious Messiah will wear many royal diadems and not mere crowns, because he is King of kings (Revelation 19:16).And he hath (και εχων kai echōn). Nominative active present participle of εχω echō either used absolutely as an independent verb (like indicative) or in an anacoluthon, though αυτου autou (his) is genitive.A name written Perfect passive participle of γραπω graphō as in Revelation 2:17 (cf. Revelation 3:12).But he himself (ει μη αυτος ei mē autos). “Except himself” (common ellipsis of the verb after ει μη ei mē “if not”). See Revelation 2:17; Revelation 3:12 for the new name there described. See Revelation 14:1 for the name of Christ on the forehead of the 144,000, and Revelation 17:5 for the name on the forehead of the harlot. This word here supplements what Jesus says in Matthew 11:27. [source]
Rather than γινωσκω ginōskō and so “emphasizes better the absolute clearness of mental vision which photographs all the facts of life as they pass” (Swete). So also in Revelation 2:9, Revelation 2:13, Revelation 2:19; Revelation 3:1, Revelation 3:8, Revelation 3:15. For the distinction see John 21:17, “where the universal knowledge passes into the field of special observation.” [source]
Perfect active indicative of πιπτω piptō state of completion. Down in the valley, look up to the cliff where pure love is and whence thou hast fallen down.And repent (και μετανοησον kai metanoēson). First aorist active imperative of μετανοεω metanoeō urgent appeal for instant change of attitude and conduct before it is too late.And do First aorist active imperative of ποιεω poieō “Do at once.”The first works (τα πρωτα εργα ta prōta erga). Including the first love (Acts 19:20; Acts 20:37; Ephesians 1:3.) which has now grown cold (Matthew 24:12).Or else Elliptical condition, the verb not expressed Futuristic present middle (John 14:2.).To thee Dative, as in Revelation 2:16 also.Will move (κινησω kinēsō). Future active of κινεω kineō In Ignatius‘ Epistle to Ephesus it appears that the church heeded this warning.Except thou repent Condition of third class with εαν μη ean mē instead of ει μη ei mē above, with the first aorist active subjunctive of μετανοεω metanoeō f0). [source]
First aorist active imperative of ποιεω poieō “Do at once.”The first works (τα πρωτα εργα ta prōta erga). Including the first love (Acts 19:20; Acts 20:37; Ephesians 1:3.) which has now grown cold (Matthew 24:12).Or else Elliptical condition, the verb not expressed Futuristic present middle (John 14:2.).To thee Dative, as in Revelation 2:16 also.Will move (κινησω kinēsō). Future active of κινεω kineō In Ignatius‘ Epistle to Ephesus it appears that the church heeded this warning.Except thou repent Condition of third class with εαν μη ean mē instead of ει μη ei mē above, with the first aorist active subjunctive of μετανοεω metanoeō f0). [source]
Elliptical condition, the verb not expressed Futuristic present middle (John 14:2.).To thee Dative, as in Revelation 2:16 also.Will move (κινησω kinēsō). Future active of κινεω kineō In Ignatius‘ Epistle to Ephesus it appears that the church heeded this warning.Except thou repent Condition of third class with εαν μη ean mē instead of ει μη ei mē above, with the first aorist active subjunctive of μετανοεω metanoeō f0). [source]
Dative, as in Revelation 2:16 also.Will move (κινησω kinēsō). Future active of κινεω kineō In Ignatius‘ Epistle to Ephesus it appears that the church heeded this warning.Except thou repent Condition of third class with εαν μη ean mē instead of ει μη ei mē above, with the first aorist active subjunctive of μετανοεω metanoeō f0). [source]
An individualizing note calling on each of the hearers (Revelation 1:3) to listen (Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:28; Revelation 3:3, Revelation 3:6, Revelation 3:13, Revelation 3:22) and a reminiscence of the words of Jesus in the Synoptics (Matthew 11:15; Matthew 13:9, Matthew 13:43; Mark 4:9, Mark 4:23; Luke 8:8; Luke 14:35), but not in John‘s Gospel. [source]
Dative of the present (continuous victory) active articular participle of νικαω nikaō a common Johannine verb (John 16:33; 1 John 2:13; 1 John 4:4; 1 John 5:4.; Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:26; Revelation 3:5, Revelation 3:12, Revelation 3:21; Revelation 5:5; Revelation 12:11; Revelation 15:2; Revelation 17:14; Revelation 21:7). Faith is dominant in Paul, victory in John, faith is victory (1 John 5:4). So in each promise to these churches. [source]
“From those saying” This is the accusative of general reference and the infinitive in indirect discourse after λεγω legō (Acts 5:36; Acts 8:9) even though λεγοντων legontōn is here ablative (cf. Revelation 3:9), common idiom. These are actual Jews and only Jews, not Christians.And they are not Another parenthesis like that in Revelation 2:2. These are Jews in name only, not spiritual Jews (Galatians 6:15., Romans 2:28).A synagogue of Satan (συναγωγη του Σατανα sunagōgē tou Satanā). In Revelation 3:9 again and note Revelation 2:13, Revelation 2:24, serving the devil (John 8:44) instead of the Lord (Numbers 16:3; Numbers 20:4). [source]
Mentioned again in Revelation 2:15 and really meant in Revelation 2:2. Irenaeus and Hippolytus take this sect to be followers of Nicolaus of Antioch, one of the seven deacons (Acts 6:5), a Jewish proselyte, who is said to have apostatized. There was such a sect in the second century (Tertullian), but whether descended from Nicolaus of Antioch is not certain, though possible (Lightfoot). It is even possible that the Balaamites of Revelation 2:14 were a variety of this same sect (Revelation 2:15).Which I also hate (α καγω μισω ha kagō misō). Christ himself hates the teachings and deeds of the Nicolaitans (α ha not ους hous deeds, not people), but the church in Pergamum tolerated them. [source]
The Holy Spirit as in Revelation 14:13; Revelation 22:17. Both Christ and the Holy Spirit deliver this message. “The Spirit of Christ in the prophet is the interpreter of Christ‘s voice” (Swete).To him that overcometh (τωι νικωντι tōi nikōnti). Dative of the present (continuous victory) active articular participle of νικαω nikaō a common Johannine verb (John 16:33; 1 John 2:13; 1 John 4:4; 1 John 5:4.; Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:26; Revelation 3:5, Revelation 3:12, Revelation 3:21; Revelation 5:5; Revelation 12:11; Revelation 15:2; Revelation 17:14; Revelation 21:7). Faith is dominant in Paul, victory in John, faith is victory (1 John 5:4). So in each promise to these churches.I will give Future active of διδωμι didōmi as in Revelation 2:10, Revelation 2:17, Revelation 2:23, Revelation 2:26, Revelation 2:28; Revelation 3:8, Revelation 3:21; Revelation 6:4; Revelation 11:3; Revelation 21:6.To eat (παγειν phagein). Second aorist active infinitive of εστιω esthiō the tree of life (εκ του χυλου της ζωης ek tou xulou tēs zōēs). Note εκ ek with the ablative with παγειν phagein like our “eat of” (from or part of). From Genesis 2:9; Genesis 3:22. Again in Revelation 22:2, Revelation 22:14 as here for immortality. This tree is now in the Garden of God. For the water of life see Revelation 21:6; Revelation 22:17 (Cf. John 4:10, John 4:13.).Which The χυλον xulon (tree).In the Paradise of God (εν τωι παραδεισωι του τεου en tōi paradeisōi tou theou). Persian word, for which see Luke 23:43; 2 Corinthians 12:4. The abode of God and the home of the redeemed with Christ, not a mere intermediate state. It was originally a garden of delight and finally heaven itself (Trench), as here. [source]
Future active of διδωμι didōmi as in Revelation 2:10, Revelation 2:17, Revelation 2:23, Revelation 2:26, Revelation 2:28; Revelation 3:8, Revelation 3:21; Revelation 6:4; Revelation 11:3; Revelation 21:6.To eat (παγειν phagein). Second aorist active infinitive of εστιω esthiō the tree of life (εκ του χυλου της ζωης ek tou xulou tēs zōēs). Note εκ ek with the ablative with παγειν phagein like our “eat of” (from or part of). From Genesis 2:9; Genesis 3:22. Again in Revelation 22:2, Revelation 22:14 as here for immortality. This tree is now in the Garden of God. For the water of life see Revelation 21:6; Revelation 22:17 (Cf. John 4:10, John 4:13.).Which The χυλον xulon (tree).In the Paradise of God (εν τωι παραδεισωι του τεου en tōi paradeisōi tou theou). Persian word, for which see Luke 23:43; 2 Corinthians 12:4. The abode of God and the home of the redeemed with Christ, not a mere intermediate state. It was originally a garden of delight and finally heaven itself (Trench), as here. [source]
Parenthesis to show the spiritual riches of this church in contrast with the spiritual poverty in Laodicea (Revelation 3:17), this a rich poor church, that a poor rich church. Rich in grace toward God (Luke 12:21) and in good deeds (1 Timothy 6:18). Perhaps Jews and pagans had pillaged their property (Hebrews 10:34), poor as they already were.Blasphemy (βλασπημιαν blasphēmian). Reviling believers in Christ. See Mark 7:22. The precise charge by these Jews is not indicated, but see Acts 13:45.Of them which say “From those saying” This is the accusative of general reference and the infinitive in indirect discourse after λεγω legō (Acts 5:36; Acts 8:9) even though λεγοντων legontōn is here ablative (cf. Revelation 3:9), common idiom. These are actual Jews and only Jews, not Christians.And they are not Another parenthesis like that in Revelation 2:2. These are Jews in name only, not spiritual Jews (Galatians 6:15., Romans 2:28).A synagogue of Satan (συναγωγη του Σατανα sunagōgē tou Satanā). In Revelation 3:9 again and note Revelation 2:13, Revelation 2:24, serving the devil (John 8:44) instead of the Lord (Numbers 16:3; Numbers 20:4). [source]
Another parenthesis like that in Revelation 2:2. These are Jews in name only, not spiritual Jews (Galatians 6:15., Romans 2:28).A synagogue of Satan (συναγωγη του Σατανα sunagōgē tou Satanā). In Revelation 3:9 again and note Revelation 2:13, Revelation 2:24, serving the devil (John 8:44) instead of the Lord (Numbers 16:3; Numbers 20:4). [source]
In Revelation 3:9 again and note Revelation 2:13, Revelation 2:24, serving the devil (John 8:44) instead of the Lord (Numbers 16:3; Numbers 20:4). [source]
First aorist passive indicative of παρ υμιν apokteinō this passive form common in the Apocalypse (Revelation 2:13; Revelation 6:11; Revelation 9:5, Revelation 9:15, Revelation 9:18, Revelation 9:20; Revelation 11:13; Revelation 13:10; Revelation 19:21).Among you (οπου ο Σατανας κατοικει par humin). By your side. Proof of the throne of Satan, “where Satan dwells” (hopou ho Satanās katoikei), repeated for emphasis. [source]
This proposition with πολεμεω polemeō rather than κατα kata (against) is common in the lxx, but in the N.T. only in Revelation 2:16; Revelation 12:7; Revelation 13:4; Revelation 17:14 and the verb itself nowhere else in N.T. except James 4:2. “An eternal roll of thunder from the throne” (Renan). “The glorified Christ is in this book a Warrior, who fights with the sharp sword of the word” (Swete). [source]
Instrumental use of εν en For the language see Revelation 1:16; Revelation 2:12; Revelation 19:15. [source]
Nominative articular participle of λεγω legō in apposition with the accusative γυναικα gunaika like ο μαρτυς ho martus in apposition with Αντιπας Antipas in Revelation 2:13. Προπητις Prophētis is an old word, feminine form for προπητης prophētēs in N.T. only here and Luke 2:36 (Anna), two extremes surely. See Acts 21:9 for the daughters of Philip who prophesied. [source]
In a north-easterly direction from Smyrna in the Caicus Valley, some fifty-five miles away, in Mysia, on a lofty hill, a great political and religious centre. Ramsay (Op. cit., p. 281) calls it “the royal city, the city of authority.” Eumenes II (b.c. 197-159) extended it and embellished it with many great buildings, including a library with 200,000 volumes, second only to Alexandria. The Kingdom of Pergamum became a Roman province b.c. 130. Pliny termed it the most illustrious city of Asia. Parchment Next to this was the grove and temple of Asklepios, the god of healing, called the god of Pergamum, with a university for medical study. Pergamum was the first city in Asia (a.d. 29) with a temple for the worship of Augustus (Octavius Caesar). Hence in the Apocalypse Pergamum is a very centre of emperor-worship “where Satan dwells” (Revelation 2:13). Here also the Nicolaitans flourished (Revelation 2:15) as in Ephesus (Revelation 2:6) and in Thyatira (Revelation 2:20.). Like Ephesus this city is called temple-sweeper (νεωκορος neōkoros) for the gods. [source]
Present active indicative of Κυριος Καισαρ krateō “dost keep on holding,” as in Revelation 2:25, Revelation 3:11. This church refused to say Κυριος Ιησους Kurios Kaisar (Martyrd. Polyc. 8f.) and continued to say ουκ ηρνησω Kurios Iēsous (1 Corinthians 12:3). They stood true against the emperor-worship.Didst not deny (αρνεομαι ouk ērnēsō). First aorist middle second person singular of την πιστιν μου arneomai Reference to a specific incident not known to us.My faith Objective genitive, “thy faith in me.”Of Antipas (Αντιπα Antipas). Indeclinable in this form. It is possible that ο μαρτυς μου Antipa (genitive) was really written, though unimportant as the nominative follows in apposition. Nothing is really known of this early martyr in Pergamum before the writing of the Apocalypse. One legend is that he was burnt to death in a brazen bull. Other martyrs followed him at Pergamum (Agathonice, Attalus, Carpus, Polybus).My witness Nominative in apposition with a genitive as in Revelation 1:5 (with ablative), common solecism in the Apocalypse. “Witness” as Jesus had said they should be (Acts 1:8) and Stephen was (Acts 22:20) and others were (Revelation 17:6). The word later (by third century) took on the modern meaning of martyr.My faithful one (μου ho pistos mou). Nominative also, with απεκταντη mou also. Jesus gives Antipas his own title (Swete) as in Revelation 1:5; Revelation 3:14. Faithful unto death.Was killed First aorist passive indicative of παρ υμιν apokteinō this passive form common in the Apocalypse (Revelation 2:13; Revelation 6:11; Revelation 9:5, Revelation 9:15, Revelation 9:18, Revelation 9:20; Revelation 11:13; Revelation 13:10; Revelation 19:21).Among you (οπου ο Σατανας κατοικει par humin). By your side. Proof of the throne of Satan, “where Satan dwells” (hopou ho Satanās katoikei), repeated for emphasis. [source]
Objective genitive, “thy faith in me.”Of Antipas (Αντιπα Antipas). Indeclinable in this form. It is possible that ο μαρτυς μου Antipa (genitive) was really written, though unimportant as the nominative follows in apposition. Nothing is really known of this early martyr in Pergamum before the writing of the Apocalypse. One legend is that he was burnt to death in a brazen bull. Other martyrs followed him at Pergamum (Agathonice, Attalus, Carpus, Polybus).My witness Nominative in apposition with a genitive as in Revelation 1:5 (with ablative), common solecism in the Apocalypse. “Witness” as Jesus had said they should be (Acts 1:8) and Stephen was (Acts 22:20) and others were (Revelation 17:6). The word later (by third century) took on the modern meaning of martyr.My faithful one (μου ho pistos mou). Nominative also, with απεκταντη mou also. Jesus gives Antipas his own title (Swete) as in Revelation 1:5; Revelation 3:14. Faithful unto death.Was killed First aorist passive indicative of παρ υμιν apokteinō this passive form common in the Apocalypse (Revelation 2:13; Revelation 6:11; Revelation 9:5, Revelation 9:15, Revelation 9:18, Revelation 9:20; Revelation 11:13; Revelation 13:10; Revelation 19:21).Among you (οπου ο Σατανας κατοικει par humin). By your side. Proof of the throne of Satan, “where Satan dwells” (hopou ho Satanās katoikei), repeated for emphasis. [source]
Nominative in apposition with a genitive as in Revelation 1:5 (with ablative), common solecism in the Apocalypse. “Witness” as Jesus had said they should be (Acts 1:8) and Stephen was (Acts 22:20) and others were (Revelation 17:6). The word later (by third century) took on the modern meaning of martyr.My faithful one (μου ho pistos mou). Nominative also, with απεκταντη mou also. Jesus gives Antipas his own title (Swete) as in Revelation 1:5; Revelation 3:14. Faithful unto death.Was killed First aorist passive indicative of παρ υμιν apokteinō this passive form common in the Apocalypse (Revelation 2:13; Revelation 6:11; Revelation 9:5, Revelation 9:15, Revelation 9:18, Revelation 9:20; Revelation 11:13; Revelation 13:10; Revelation 19:21).Among you (οπου ο Σατανας κατοικει par humin). By your side. Proof of the throne of Satan, “where Satan dwells” (hopou ho Satanās katoikei), repeated for emphasis. [source]
Present active articular participles of νικαω nikaō and τηρεω tēreō in the nominative absolute (nominativus pendens) as in Revelation 3:12, Revelation 3:21, resumed by the dative αυτωι autōi (to him), as in Revelation 2:7, Revelation 2:17. [source]
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. [source]
Future passive of λυω luō no longer bound as in Revelation 20:2. He uses the future as a prophet in Revelation 20:7, Revelation 20:8, but in Revelation 20:9, and Revelation 20:10 he uses the aorist as a seer.Out of his prison (εκ της πυλακης αυτου ek tēs phulakēs autou). For πυλακη phulakē in this sense see Revelation 2:10. Out of the abyss of Revelation 20:2, Revelation 20:3. [source]
Futuristic present middle indicative, “I am coming” (imminent), as in Revelation 2:5 with ταχυ tachu as in Revelation 3:11; Revelation 11:14; Revelation 22:7, Revelation 22:12, Revelation 22:20. As with εν ταχει en tachei (Revelation 1:1), we do not know how soon “quickly” is meant to be understood. But it is a real threat.Against them (μετ αυτων met' autōn). This proposition with πολεμεω polemeō rather than κατα kata (against) is common in the lxx, but in the N.T. only in Revelation 2:16; Revelation 12:7; Revelation 13:4; Revelation 17:14 and the verb itself nowhere else in N.T. except James 4:2. “An eternal roll of thunder from the throne” (Renan). “The glorified Christ is in this book a Warrior, who fights with the sharp sword of the word” (Swete).With Instrumental use of εν en For the language see Revelation 1:16; Revelation 2:12; Revelation 19:15. [source]
Symbolical name for some prominent woman in the church in Thyatira, like the infamous wife of Ahab who was guilty of whoredom and witchcraft (1 Kings 16:31; 2 Kings 9:22) and who sought to drive out the worship of God from Israel. Some MSS. here (A Q 40 min.s) have σου sou (thy wife, thy woman Ramsay makes it), but surely Aleph C P rightly reject σου sou Otherwise she is the pastor‘s wife!Which calleth herself a prophetess (η λεγουσα εαυτην προπητιν hē legousa heautēn prophētin). Nominative articular participle of λεγω legō in apposition with the accusative γυναικα gunaika like ο μαρτυς ho martus in apposition with Αντιπας Antipas in Revelation 2:13. Προπητις Prophētis is an old word, feminine form for προπητης prophētēs in N.T. only here and Luke 2:36 (Anna), two extremes surely. See Acts 21:9 for the daughters of Philip who prophesied.And she teacheth and seduceth A resolution of the participles (διδασκουσα και πλανωσα didaskousa kai planōsa) into finite verbs (present active indicatives) as in Revelation 1:5. This woman was not a real prophetess, but a false one with loud claims and loose living. One is puzzled to know how such a woman had so much shrewdness and sex-appeal as to lead astray the servants of God in that church. The church tolerated the Nicolaitans and this leader whose primary object was sexual immorality (Charles) and became too much involved with her to handle the heresy. [source]
Accusative after εκρατησεν ekratēsen instead of the genitive as in Revelation 2:1. He has been behind the beast and the false prophet from the start. Now he is seized.The old serpent (ο οπις ο αρχαιος ho ophis ho archaios). Precisely the description in Revelation 12:9, only the nominative is here retained, though in apposition with the accusative τον δρακοντα ton drakonta a frequent anacoluthon in the Apocalypse (Revelation 1:5, etc.). Swete calls it a parenthesis.Which is The relative here relieves the construction and takes the place of ο καλουμενος ho kaloumenos in Revelation 12:9 before Διαβολος και ο Σατανας Diabolos kai ho Satanās bound him First aorist active indicative of δεω deō a thousand years Accusative of extent of time. Here we confront the same problem found in the 1260 days. In this book of symbols how long is a thousand years? All sorts of theories are proposed, none of which fully satisfy one. Perhaps Peter has given us the only solution open to us in 2 Peter 3:8 when he argues that “one day with the Lord is as a thousand years and a thousand years as one day.” It will help us all to remember that God‘s clock does not run by ours and that times and seasons and programs are with him. This wonderful book was written to comfort the saints in a time of great trial, not to create strife among them. [source]
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]
For πυλακη phulakē in this sense see Revelation 2:10. Out of the abyss of Revelation 20:2, Revelation 20:3. [source]
As the devil (Revelation 20:10) followed the two beasts (Revelation 19:20) into the same dread lake of fire. Death is personified and is disposed of, “the last enemy” (1 Corinthians 15:26) and Paul sings the paean of victory over death (1 Corinthians 15:54., from Hosea 13:14). Hades has no more terrors, for the saints are in heaven. There is no more fear of death (Hebrews 2:15), for death is no more (Revelation 21:4). The second death (Revelation 2:11; Revelation 20:6; Revelation 21:8) is here identified as in Revelation 21:8 with the lake of fire. [source]
God is the bountiful Giver (James 1:5, James 1:17) of the Water of Life. See Revelation 7:17; Revelation 22:1, Revelation 22:17 for this metaphor, which is based on Isaiah 55:1. It is God‘s own promise For this partitive use of εκ ek see Matthew 25:8, without εκ ek Revelation 2:17.Freely See Matthew 10:8; John 4:10; Romans 3:24; Acts 8:20; Revelation 22:17. [source]
For this partitive use of εκ ek see Matthew 25:8, without εκ ek Revelation 2:17. [source]
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; John 5:21-29; 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 Revelation 18:24 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]
A fifth beatitude (Revelation 1:3; Revelation 14:13; Revelation 16:15; Revelation 19:9) already and two more to come (Revelation 22:7, Revelation 22:14, seven in all). Here αγιος hagios is added to the usual μακαριος makarios The second death The spiritual death of Revelation 2:11; Revelation 20:14; Revelation 21:8 in contrast to the first or physical death. This language raises a question about the interpretation of the first and the second resurrections, whether both are of the body or one of the spirit. There seems no way to reach a solid conception about it. In 1 Corinthians 15:23 there is no mention of the resurrection of any save “those of Christ” However, Paul elsewhere (Acts 24:15) speaks of the resurrection of the just and of the unjust as if one event. [source]
In contrast to the state of the blessed (Revelation 21:3-7) the state of “those who have disfranchised themselves from the Kingdom of God” (Charles) is given. They are with Satan and the two beasts, and are the same with those not in the book of life (Revelation 20:15) in the lake of fire and brimstone (Revelation 19:20; Revelation 20:10, Revelation 20:14.), that is the second death (Revelation 2:11; Revelation 20:6, Revelation 20:14). See also Revelation 14:10. There are eight epithets here used which apply to various sections of this direful list of the doomed and the damned, all in the dative (case of personal interest). [source]
Old word (from δειδω deidō to fear) for the cowardly, who recanted under persecution, in N.T. only here, Matthew 8:26; Mark 4:40.Unbelieving (απιστοις apistois). “Faithless,” “untrustworthy,” in contrast with Christ “ο πιστος ho pistos ” (Revelation 1:5). Cf. Revelation 2:10, Revelation 2:13; Revelation 3:14; Revelation 17:14. Disloyalty is close kin to cowardice.Abominable Perfect passive participle of βδελυσσω bdelussō old verb, in N.T. only here and Romans 2:22, common in lxx, to pollute (Exod 5:21). Those who have become defiled by the impurities of emperor-worship (Revelation 7:4.; Revelation 21:27; Romans 2:22; Titus 1:16).Murderers (πονευσιν phoneusin). As a matter of course and all too common always (Mark 7:21; Romans 1:29; Revelation 9:21).Fornicators Again all too common always, then and now (1 Corinthians 5:10; 1 Timothy 1:9.). These two crimes often go together.Sorcerers (παρμακοις pharmakois). Old word, in N.T. only here and Revelation 22:15. Closely connected with idolatry and magic (Revelation 9:21; Revelation 13:13.).Idolaters See 1 Corinthians 5:10.; 1 Corinthians 10:7; Ephesians 5:5; Revelation 22:15. With a powerful grip on men‘s lives then and now.All liars (πασι τοις πσευδεσιν pasi tois pseudesin). Repeated in Revelation 22:15 and stigmatized often (Revelation 2:2; Revelation 3:9; Revelation 14:5; Revelation 21:8, Revelation 21:27; Revelation 22:15). Not a “light” sin. [source]
“Faithless,” “untrustworthy,” in contrast with Christ “ο πιστος ho pistos ” (Revelation 1:5). Cf. Revelation 2:10, Revelation 2:13; Revelation 3:14; Revelation 17:14. Disloyalty is close kin to cowardice. [source]
Christ is the speaker, either through this angel or more probably directly from Christ without introduction as in Revelation 22:12, Revelation 22:16. About Christ coming quickly see Revelation 2:5, Revelation 2:16; Revelation 3:11; Revelation 16:15, and already in Revelation 1:2. Once more we must recall that ταχυ tachu and εν ταχει en tachei are according to God‘s time, not ours (2 Peter 3:8). [source]
Late omega form for διδωμι didōmi but the μι ̇mi form in Revelation 17:13 These Jewish converts are a gift from Christ. For this use of διδωμι didōmi see Acts 2:27; Acts 10:40; Acts 14:3. There is ellipse of τινας tinas before εκ ek as in Revelation 2:10 (εχ υμων ex humōn) and see Revelation 2:9 for “the synagogue of Satan.” [source]
First aorist active infinitive of purpose from πειραζω peirazō probably to tempt (cf. the demons in 9:1-21), not merely to afflict (Revelation 2:10).That dwell upon the earth (τους κατοικουντας επι της γης tous katoikountas epi tēs gēs). Present active articular participle of κατοικεω katoikeō explaining “the whole world” just before. [source]
As in Revelation 2:16; Revelation 22:7, Revelation 22:12, Revelation 22:20. “The keynote of the book” (Beckwith). But allow the author‘s own meaning of “quickly.” [source]
Sort of motto for each church (Revelation 2:25).That no one take (ινα μηδεις λαβηι hina mēdeis labēi). Purpose clause with ινα hina and second aorist active subjunctive of λαμβανω lambanō Here to take away “thy crown” (Revelation 2:10) which will be thine if really won and not forfeited by failure (2 Timothy 4:8). In that case it will go to another (Matthew 25:28; Romans 11:17.). [source]
Purpose clause with ινα hina and second aorist active subjunctive of λαμβανω lambanō Here to take away “thy crown” (Revelation 2:10) which will be thine if really won and not forfeited by failure (2 Timothy 4:8). In that case it will go to another (Matthew 25:28; Romans 11:17.). [source]
Aorist active indicative and future active corresponding to each other. For a like play on the tenses of this verb by Christ see John 17:6 This use of εκ ek after τηρεω tēreō in John 17:15, απο apo in James 1:27. Trial brings temptation often (James 1:2, James 1:13). Jesus endured (Hebrews 12:1.) and he will help them. There is still a church in Philadelphia in spite of the Turks.Which is to come Agreeing with ωρας hōras (feminine), not with πειρασμου peirasmou (masculine).Upon the whole world (επι της εποικουμενης ολης epi tēs epoikoumenēs holēs). The inhabited earth (γης gēs) as in Revelation 12:9; Luke 2:1; Acts 16:6, etc.), not the physical earth, but the world of men as explained by the next clause.To try First aorist active infinitive of purpose from πειραζω peirazō probably to tempt (cf. the demons in 9:1-21), not merely to afflict (Revelation 2:10).That dwell upon the earth (τους κατοικουντας επι της γης tous katoikountas epi tēs gēs). Present active articular participle of κατοικεω katoikeō explaining “the whole world” just before. [source]
Aorist active indicative and future active corresponding to each other. For a like play on the tenses of this verb by Christ see John 17:6 This use of εκ ek after τηρεω tēreō in John 17:15, απο apo in James 1:27. Trial brings temptation often (James 1:2, James 1:13). Jesus endured (Hebrews 12:1.) and he will help them. There is still a church in Philadelphia in spite of the Turks.Which is to come Agreeing with ωρας hōras (feminine), not with πειρασμου peirasmou (masculine).Upon the whole world (επι της εποικουμενης ολης epi tēs epoikoumenēs holēs). The inhabited earth (γης gēs) as in Revelation 12:9; Luke 2:1; Acts 16:6, etc.), not the physical earth, but the world of men as explained by the next clause.To try First aorist active infinitive of purpose from πειραζω peirazō probably to tempt (cf. the demons in 9:1-21), not merely to afflict (Revelation 2:10).That dwell upon the earth (τους κατοικουντας επι της γης tous katoikountas epi tēs gēs). Present active articular participle of κατοικεω katoikeō explaining “the whole world” just before. [source]
Agreeing with ωρας hōras (feminine), not with πειρασμου peirasmou (masculine).Upon the whole world (επι της εποικουμενης ολης epi tēs epoikoumenēs holēs). The inhabited earth (γης gēs) as in Revelation 12:9; Luke 2:1; Acts 16:6, etc.), not the physical earth, but the world of men as explained by the next clause.To try First aorist active infinitive of purpose from πειραζω peirazō probably to tempt (cf. the demons in 9:1-21), not merely to afflict (Revelation 2:10).That dwell upon the earth (τους κατοικουντας επι της γης tous katoikountas epi tēs gēs). Present active articular participle of κατοικεω katoikeō explaining “the whole world” just before. [source]
Old word for column, in N.T. only here, Revelation 10:1; Galatians 2:9; 1 Timothy 3:15. Metaphorical and personal use with a double significance of being firmly fixed and giving stability to the building. Philadelphia was a city of earthquakes. “Temple” Strong double negative ου μη ou mē with the second aorist active subjunctive of ερχομαι erchomai The subject is ο νικων ho nikōn (the one overcoming). “Fixity of character is at last achieved” (Charles). He, like the στυλος stulos (pillar), remains in place.Upon him Upon ο νικων ho nikōn (the victor), not upon the pillar He receives this triple name (of God, of the city of God, of Christ) on his forehead (Revelation 14:1; Revelation 7:3; Revelation 17:5; Revelation 22:4) just as the high-priest wore the name of Jehovah upon his forehead (Exodus 28:36, Exodus 28:38), the new name (Revelation 2:17), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation 19:12), in contrast with the mark of the beast on others (Revelation 13:17; Revelation 14:17). For citizenship in God‘s city see Galatians 4:26; Philemon 3:20; Hebrews 11:10; Hebrews 12:22; Hebrews 13:14.The new Jerusalem (της καινης Ιερουσαλημ tēs kainēs Ierousalēm). Not νεας neas (young), but καινης kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα Hierosoluma (Revelation 1:19, etc.).Which cometh down Nominative case in apposition with the preceding genitive πολεως poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]
Nominative case in apposition with the preceding genitive πολεως poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]
For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]
Imperfect active of κλαιω klaiō picturesque, descriptive, I kept on weeping much; natural tense in these vivid visions (Revelation 1:12; Revelation 2:14; Revelation 5:4, Revelation 5:14; Revelation 6:8, Revelation 6:9; Revelation 10:10; Revelation 19:14; Revelation 21:15). Perhaps weeping aloud. [source]
Μαχαιρα Machaira may be a knife carried in a sheath at the girdle (John 18:10) or a long sword in battle as here. ομπαια Romphaia also a large sword, is the only other word for sword in the N.T. (Revelation 1:16; Revelation 2:12, Revelation 2:16; Revelation 6:8; Revelation 19:15, Revelation 19:21). [source]
Upon ο νικων ho nikōn (the victor), not upon the pillar He receives this triple name (of God, of the city of God, of Christ) on his forehead (Revelation 14:1; Revelation 7:3; Revelation 17:5; Revelation 22:4) just as the high-priest wore the name of Jehovah upon his forehead (Exodus 28:36, Exodus 28:38), the new name (Revelation 2:17), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation 19:12), in contrast with the mark of the beast on others (Revelation 13:17; Revelation 14:17). For citizenship in God‘s city see Galatians 4:26; Philemon 3:20; Hebrews 11:10; Hebrews 12:22; Hebrews 13:14.The new Jerusalem (της καινης Ιερουσαλημ tēs kainēs Ierousalēm). Not νεας neas (young), but καινης kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα Hierosoluma (Revelation 1:19, etc.).Which cometh down Nominative case in apposition with the preceding genitive πολεως poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]
Second aorist active infinitive of λαμβανω lambanō and here the nominative case, the subject of εδοτη edothē (see Revelation 6:2), “to take peace out of the earth.” Alas, how many red horses have been ridden through the ages.And that they should slay one another (και ινα αλληλους σπαχουσιν kai hina allēlous sphaxousin). Epexegetical explanatory purpose clause with ινα hina and the future active of σπαζω sphazō (Revelation 5:6) instead of the more usual subjunctive (Revelation 6:2). Cf. Robertson, Grammar, p. 998f. This is what war does to perfection, makes cannon fodder (cf. John 14:27) of men.A great sword Μαχαιρα Machaira may be a knife carried in a sheath at the girdle (John 18:10) or a long sword in battle as here. ομπαια Romphaia also a large sword, is the only other word for sword in the N.T. (Revelation 1:16; Revelation 2:12, Revelation 2:16; Revelation 6:8; Revelation 19:15, Revelation 19:21). [source]
Sub-final clause with ινα hina and the future indicative (as in Revelation 3:9; Revelation 6:4) middle rather than the aorist middle subjunctive αναπαυσωνται anapausōntai of Aleph C.Yet for a little time (ετι χρονον μικρον eti chronon mikron). Accusative of extension of time as in Revelation 20:3. Perhaps rest from their cry for vengeance and also rest in peace (Revelation 14:13). For the verb αναπαυω anapauō see note on Matthew 11:28.Until should be fulfilled Future indefinite temporal clause with εως heōs and the first aorist passive subjunctive of πληροω plēroō to fill full (Matthew 23:32; Colossians 2:10), “until be filled full” (the number of), regular Greek idiom.Which should be killed (οι μελλοντες αποκτεννεσται hoi mellontes apoktennesthai). Regular construction of articular present active participle of μελλω mellō (about to be, going to be) with the present passive infinitive of αποκτεννω apoktennō Aeolic and late form for αποκτεινω apokteinō to kill (also in Mark 12:5). John foresees more persecution coming (Revelation 2:10; Revelation 3:10). [source]
Future indefinite temporal clause with εως heōs and the first aorist passive subjunctive of πληροω plēroō to fill full (Matthew 23:32; Colossians 2:10), “until be filled full” (the number of), regular Greek idiom.Which should be killed (οι μελλοντες αποκτεννεσται hoi mellontes apoktennesthai). Regular construction of articular present active participle of μελλω mellō (about to be, going to be) with the present passive infinitive of αποκτεννω apoktennō Aeolic and late form for αποκτεινω apokteinō to kill (also in Mark 12:5). John foresees more persecution coming (Revelation 2:10; Revelation 3:10). [source]
Regular construction of articular present active participle of μελλω mellō (about to be, going to be) with the present passive infinitive of αποκτεννω apoktennō Aeolic and late form for αποκτεινω apokteinō to kill (also in Mark 12:5). John foresees more persecution coming (Revelation 2:10; Revelation 3:10). [source]
An old word (Latin grossi) for figs that grow in winter and fall off in the spring without getting ripe (So Revelation 2:11.), here only in N.T. Jesus used the fig tree (Mark 13:28) as a sign of the “end of the world‘s long winter” (Swete). Cf. Isaiah 34:4; Nahum 3:12. [source]
First aorist active infinitive of αδικεω adikeō subject of εδοτη edothē common use of αδικεω adikeō in this sense of to hurt in the Apocalypse (Revelation 2:11; Revelation 6:6 already), in Luke 10:19 also. The injury is to come by letting loose the winds, not by withholding them. [source]
Same phrase in Revelation 16:12. From the east, though why is not told. Swete suggests it is because Palestine is east of Patmos. The plural απο ανατολων apo anatolōn occurs in Matthew 2:1 without ηλιου hēliou (sun).The seal of the living God (σπραγιδα τεου ζωντος sphragida theou zōntos). Here the signet ring, like that used by an Oriental monarch, to give validity to the official documents. The use of ζωντος zōntos with τεου theou accents the eternal life of God (Revelation 1:18; Revelation 10:6; Revelation 15:7) as opposed to the ephemeral pagan gods.To whom it was given For εδοτη edothē see Revelation 6:2, Revelation 6:4, etc. The repetition of αυτοις autois in addition to οις hois (both dative) is a redundant Hebraism (in vernacular Koiné to some extent) often in the Apocalypse (Revelation 3:8). The angels are here identified with the winds as the angels of the churches with the churches (Revelation 1:20).To hurt (αδικησαι adikēsai). First aorist active infinitive of αδικεω adikeō subject of εδοτη edothē common use of αδικεω adikeō in this sense of to hurt in the Apocalypse (Revelation 2:11; Revelation 6:6 already), in Luke 10:19 also. The injury is to come by letting loose the winds, not by withholding them. [source]
For εδοτη edothē see Revelation 6:2, Revelation 6:4, etc. The repetition of αυτοις autois in addition to οις hois (both dative) is a redundant Hebraism (in vernacular Koiné to some extent) often in the Apocalypse (Revelation 3:8). The angels are here identified with the winds as the angels of the churches with the churches (Revelation 1:20).To hurt (αδικησαι adikēsai). First aorist active infinitive of αδικεω adikeō subject of εδοτη edothē common use of αδικεω adikeō in this sense of to hurt in the Apocalypse (Revelation 2:11; Revelation 6:6 already), in Luke 10:19 also. The injury is to come by letting loose the winds, not by withholding them. [source]
Associative-instrumental case, as is the rule with ομοιος homoios (Revelation 1:15; Revelation 2:18; Revelation 4:6.; Revelation 9:10, Revelation 9:19; Revelation 11:1; Revelation 13:2, Revelation 13:11), but with the accusative in Revelation 1:13; Revelation 14:14. So also ομοιοι χρυσωι homoioi chrusōi (like gold) in this same verse.Prepared for war (ητοιμασμενοις εις πολεμον hētoimasmenois eis polemon). Perfect passive participle of ετοιμαζω hetoimazō This imagery of war-horses is like that in Joel 2:4. “The likeness of a locust to a horse, especially to a horse equipped with armour, is so striking that the insect is named in German heupferd (hay horse), and in Italian cavalett a little horse” (Vincent).As it were crowns Not actual crowns, but what looked like crowns of gold, as conquerors, as indeed they were (Revelation 4:4; Revelation 6:2; Revelation 12:1; Revelation 14:14). These locusts of the abyss have another peculiar feature.As men‘s faces (ως προσωπα αντρωπων hōs prosōpa anthrōpōn). Human-looking faces in these demonic locusts to give added terror, “suggesting the intelligence and capacity of man” (Swete). Vincent actually sees “a distinct resemblance to the human countenance in the face of the locust.” [source]