The Meaning of Revelation 2:2 Explained

Revelation 2:2

KJV: I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars:

YLT: I have known thy works, and thy labour, and thy endurance, and that thou art not able to bear evil ones, and that thou hast tried those saying themselves to be apostles and are not, and hast found them liars,

Darby: I know thy works and thy labour, and thine endurance, and that thou canst not bear evil men; and thou hast tried them who say that themselves are apostles and are not, and hast found them liars;

ASV: I know thy works, and thy toil and patience, and that thou canst not bear evil men, and didst try them that call themselves apostles, and they are not, and didst find them false;

KJV Reverse Interlinear

I know  thy  works,  and  thy  labour,  and  thy  patience,  and  how  thou canst  not  bear  them which are evil:  and  thou hast tried  them which say  they are  apostles,  and  are  not,  and  hast found  them  liars: 

What does Revelation 2:2 Mean?

Context Summary

Revelation 2:1-7 - Renew Thy First Love
Each of these letters consists of three parts: 1. The introduction, specifying some characteristic from the vision of the preceding chapter, which is appropriate to the need of the church addressed. 2. A description of the condition of the church. 3. A promise to the overcomer, following the successive revelations of God in the Old Testament, which begin with the tree of life and include the manna, the conquest of Canaan, the glory of the Temple, and the reign of Solomon.
We may go far in outward activity for the cause of the Redeemer and yet be threatened with the removal of our candlestick. Full of labor, opposed to wicked men and false teachers, persistently orthodox, not fainting in the day of trial; and yet, if love be wanting, nothing can compensate. Is the complaint true of us, that we have lost our first love? The exuberance of its emotion may have passed with the years, but has it been replaced by a deep, all-constraining, and masterful devotion to our Lord? It is the Spirit's prerogative to shed abroad His love in our hearts and to teach us to love Him. But none of us can acquire that love without perpetually feeding on the Tree of Life, which is the emblem of Himself, Genesis 2:9; Revelation 22:2; Revelation 22:14; Revelation 22:19. [source]

Chapter Summary: Revelation 2

1  What is commanded to be written to the angels, that is, the ministers of the churches of Ephesus,
8  Smyrna,
12  Pergamos,
18  Thyatira, and what is commended and lacking in them

Greek Commentary for Revelation 2:2

I know [οιδα]
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]
Works [εργα]
The whole life and conduct as in John 6:29.And thy toil and patience (και τον κοπον και την υπομονην σου — kai ton kopon kai tēn hupomonēn sou). “Both thy toil and patience,” in explanation of εργα — erga and see 1 Thessalonians 1:3, where all three words (εργον κοποσ υπομονη — ergonεργα — koposκοποι — hupomonē) occur together as here. See Revelation 14:13 for sharp distinction between υπομονη — erga (activities) and κοπος — kopoi (toils, with weariness). Endurance (και οτι — hupomonē) in hard toil (κοπος — kopos).And that Further explanation of δυνασαι — kopos (hard toil).Not able (βαστασαι — ou dunēi). This Koiné form for the Attic βασταζω — dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.Bear First aorist active infinitive of πειραζω — bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις — kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους — peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν — dunēiκαι ουκ οντας — echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες — kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω — kai ouk ontas to correspond to επειρασας — legontas didst find (πσευδεις — kai heures). Second aorist active indicative of πσευδης — heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
And thy toil and patience [και τον κοπον και την υπομονην σου]
“Both thy toil and patience,” in explanation of εργα — erga and see 1 Thessalonians 1:3, where all three words Endurance (και οτι — hupomonē) in hard toil (κοπος — kopos). [source]
And that [ου δυνηι]
Further explanation of δυνασαι — kopos (hard toil).Not able (βαστασαι — ou dunēi). This Koiné form for the Attic βασταζω — dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.Bear First aorist active infinitive of πειραζω — bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις — kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους — peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν — dunēiκαι ουκ οντας — echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες — kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω — kai ouk ontas to correspond to επειρασας — legontas didst find (πσευδεις — kai heures). Second aorist active indicative of πσευδης — heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
Not able [βαστασαι]
This Koiné form for the Attic βασταζω — dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2. [source]
Bear [και επειρασας]
First aorist active infinitive of πειραζω — bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις — kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους — peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν — dunēiκαι ουκ οντας — echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες — kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω — kai ouk ontas to correspond to επειρασας — legontas didst find (πσευδεις — kai heures). Second aorist active indicative of πσευδης — heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
And didst try [δυνηι εχεις]
First aorist active indicative of τους λεγοντας εαυτους αποστολους — peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν — dunēiκαι ουκ οντας — echeis) indicate the continuance of this attitude. Cf. 1 John 4:1. [source]
Which call themselves apostles [λεγοντας]
Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες — kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω — kai ouk ontas to correspond to επειρασας — legontas didst find (πσευδεις — kai heures). Second aorist active indicative of πσευδης — heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
And they are not [και ευρες]
A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω — kai ouk ontas to correspond to επειρασας — legontas didst find Second aorist active indicative of πσευδης — heuriskō Dropping back to the regular structure parallel with epeirasas Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
Thy works [τὰ ἔργα σοῦ]
See on John 4:47. [source]
Labor [κόπον]
Originally suffering, weariness; hence exhausting labor. The kindred verb κοπιάω is often used of apostolic and ministerial labor (Romans 16:12; 1 Corinthians 15:10; Galatians 4:11). [source]
Patience [ὑπομονήν]
See on 2 Peter 1:6; see on James 5:1. Compare Paul's exhortation to Timothy in Ephesus, 2 Timothy 2:25, 2 Timothy 2:26. [source]
Bear [βαστάσαι]
See on John 10:31; see on John 12:6. Compare Galatians 6:2, where the word is used of Christians bearing each others' burdens. [source]
Them which are evil [κακοὺς]
Trench observes that “it is not a little remarkable that the grace or virtue here ascribed to the angel of the Ephesian Church (compare Revelation 2:6) should have a name in classical Greek: μισοπονηρία hatredof evil; the person of whom the grace is predicated being μισοπόνηρος haterof evil; while neither of these words, nor yet any equivalent to them occurs in the New Testament. It is the stranger, as this hatred of evil, purely as evil, however little thought of or admired now, is eminently a Christian grace.” [source]
Hast tried [ἐπειράσω]
Rev., didst try. See on tried, 1 Peter 1:7; and compare 1 John 4:1; 1 Corinthians 12:10. [source]

Reverse Greek Commentary Search for Revelation 2:2

Matthew 12:39 Adulterous [μοιχαλὶς]
A very strong and graphic expression, founded upon the familiar Hebrew representation of the relation of God's people to him under the figure of marriage. See Psalm 73:27; Isaiah 57:3 sqq.; Isaiah 62:5; Ezekiel 23:27. Hence idolatry and intercourse with Gentiles were described as adultery; and so here, of moral unfaithfulness to God. Compare James 4:4:; Revelation 2:20 sqq. Thus Dante:“Where Michael wroughtVengeance upon the proud adultery.”Inf., vii., 12. [source]
Matthew 2:6 Shall be shepherd of [ποιμανεῖ]
So Rev., rightly, instead of shall rule. The word involves the whole office of the shepherd - guiding, guarding, folding, as well as feeding. Hence appropriate and often applied to the guides and guardians of others. Homer calls kings “the shepherds of the people.” To David the people said, “The Lord said to thee, Thou shalt feed (as a shepherd) my people Israel” (2 Samuel 5:2; compare Psalm 78:70-72). God is often called a shepherd (Genesis 48:15; Psalm 23:1; Psalm 77:20; Psalm 80:1; Isaiah 40:11; John 10:11). Peter, who is bidden by Jesus to shepherd his sheep (John 21:16, ποίμαινε , Rev., tend), calls him the Shepherd of Souls (1 Peter 2:25), and the Chief Shepherd (1 Peter 5:4); and in the Epistle to the Hebrews (Hebrews 13:20), he is styled the great Shepherd of the sheep. In Revelation 2:27, rule is literally to shepherd (compare Revelation 19:15); but Christ will shepherd his enemies, not with the pastoral crook, but with a sceptre of iron. Finally, Jesus will perpetuate this name and office in heaven among his redeemed ones, for “theLamb, which is in the midst of the throne, shall be their shepherd (Revelation 7:17, Rev.). In this verse the word governor is in harmony with the idea of shepherding, since the word ἡγούμενος originally means one who goes before, or leads the way, and suggests Christ's words about the good shepherd in John 10:3, John 10:4: “He calleth his own sheep by name, and leadeth them out … .He goeth before them, and the sheep follow him.” [source]
Matthew 12:39 An evil and adulterous generation [γενεα πονηρα και μοιχαλις]
They had broken the marriage tie which bound them to Jehovah (Plummer). See Psalm 73:27; Isaiah 57:3.; Isaiah 62:5; Ezekiel 23:27; James 4:4; Revelation 2:20. What is “the sign of Jonah?” [source]
Mark 7:2 Holding [κρατοῦντες]
Strictly, holding firmly or fast. So Hebrews 4:14; Revelation 2:25; denoting obstinate adherence to tradition. [source]
Luke 2:36 A prophetess [προφῆτις]
Only here and Revelation 2:20. [source]
Luke 2:36 One Anna a prophetess [αννα προπητις]
The word προπητις — prophētis occurs in the N.T. only here and Revelation 2:20. In old Greek writers it means a woman who interprets oracles. The long parenthesis into Luke 2:37 tells of her great age. Montefiore makes it 106 as she was 15 when married, married 7 years, a widow 84. [source]
John 5:39 Search [ἐρευνᾶτε]
Rev., rightly, ye search. Jesus is appealing to a familiar practice of which for in them ye think is explanatory. See 1 Peter 1:11; Romans 8:27; 1 Corinthians 2:10; Revelation 2:23. [source]
John 13:1 Unto the end [εἰς τέλος]
Interpretations differ. The rendering of the A.V. and Rev. is of doubtful authority. The passages cited in support of this, Matthew 10:22; Matthew 24:13; Mark 13:13, may all be rendered to the uttermost. Morever, other formulas are used where the meaning to the end is unquestionable. In Revelation 2:26, the only other instance in John's writings where τέλος is used in an adverbial phrase the expression is ἄχρι τέλους , unto the end. Similarly Hebrews 6:11. In Hebrews 3:6, Hebrews 3:14, μέχρι τὲλους , unto the end. The phrase may mean at last, and so is rendered by many here, as Meyer, Lange, Thayer (Lex.). “At last He loved them;” that is, showed them the last proof of His love. This is the most probable rendering in Luke 18:5, on which see note. It may also mean to the uttermost, completely. So Westcott and Godet. But I am inclined, with Meyer, to shrink from the “inappropriate gradation” which is thus implied, as though Jesus' love now reached a higher degree than before ( ἀγαπήσας ). Hence I prefer the rendering at last, or finally He loved them, taking ἠγάπησεν , loved, in the sense of the manifestation of His love. This sense frequently attaches to the verb. See, for instance, 1 John 4:10(“love viewed in its historic manifestation” Westcott), and compare John 3:16; Ephesians 2:4; Ephesians 5:2, Ephesians 5:25; 2 Thessalonians 2:16; Revelation 3:9. [source]
Acts 20:29 Grievous wolves [λυκοι βαρεις]
αρεις — Bareis is heavy, rapacious, harsh. Jesus had already so described false teachers who would raven the fold (John 10:12). Whether Paul had in mind the Judaizers who had given him so much trouble in Antioch, Jerusalem, Galatia, Corinth or the Gnostics the shadow of whose coming he already foresaw is not perfectly clear. But it will not be many years before Epaphras will come to Rome from Colossae with news of the new peril there (Epistle to the Colossians). In writing to Timothy (1 Timothy 1:20) Paul will warn him against some who have already made shipwreck of their faith. In Revelation 2:2 John will represent Jesus as describing false apostles in Ephesus. Not sparing the flock (μη πειδομενοι του ποιμνιου — mē pheidomenoi tou poimniou). Litotes again as so often in Acts. Sparing the flock was not the fashion of wolves. Jesus sent the seventy as lambs in the midst of wolves (Luke 10:3). In the Sermon on the Mount Jesus had pictured the false prophets who would come as ravening wolves in sheep‘s clothing (Matthew 7:15). [source]
Romans 3:16 Destruction [σύντριμμα]
A dashing to pieces. Only here. The kindred verb συντρίβω tobreak in pieces, shiver, is frequent. See Mark 5:4; Mark 14:3; Revelation 2:27, etc. [source]
Romans 1:22 Professing [φάσκοντες]
The verb is used of unfounded assertion, Acts 24:9; Acts 25:19; Revelation 2:2. [source]
1 Corinthians 2:10 Through the Spirit [δια του πνευματος]
The Holy Spirit is the agent of this definite revelation of grace, a revelation with a definite beginning or advent (constative aorist), an unveiling by the Spirit where “human ability and research would not have sufficed” (Robertson and Plummer), “according to the revelation of the mystery” (Romans 16:25), “the revelation given to Christians as an event that began a new epoch in the world‘s history” (Edwards). Searcheth all things (παντα εραυναι — panta eraunāi). This is the usual form from a.d. 1 on rather than the old ερευναω — ereunaō The word occurs (Moulton and Milligan‘s Vocabulary) for a professional searcher‘s report and εραυνηται — eraunētai searchers for customs officials. “The Spirit is the organ of understanding between man and God” (Findlay). So in Romans 8:27 we have this very verb εραυναω — eraunaō again of God‘s searching our hearts. The Holy Spirit not merely investigates us, but he searches “even the deep things of God” (και τα βατη του τεου — kai ta bathē tou theou). Profunda Dei (Vulgate). Cf. “the deep things of Satan” (Revelation 2:24) and Paul‘s language in Romans 11:33 “Oh the depth of the riches and wisdom and knowledge of God.” Paul‘s point is simply that the Holy Spirit fully comprehends the depth of God‘s nature and his plans of grace and so is fully competent to make the revelation here claimed. [source]
1 Corinthians 2:10 Searcheth all things [παντα εραυναι]
This is the usual form from a.d. 1 on rather than the old ερευναω — ereunaō The word occurs (Moulton and Milligan‘s Vocabulary) for a professional searcher‘s report and εραυνηται — eraunētai searchers for customs officials. “The Spirit is the organ of understanding between man and God” (Findlay). So in Romans 8:27 we have this very verb εραυναω — eraunaō again of God‘s searching our hearts. The Holy Spirit not merely investigates us, but he searches “even the deep things of God” Profunda Dei (Vulgate). Cf. “the deep things of Satan” (Revelation 2:24) and Paul‘s language in Romans 11:33 “Oh the depth of the riches and wisdom and knowledge of God.” Paul‘s point is simply that the Holy Spirit fully comprehends the depth of God‘s nature and his plans of grace and so is fully competent to make the revelation here claimed. [source]
1 Corinthians 8:1 Now concerning things sacrificed to idols [περι δε των ειδωλοτυτων]
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]
2 Corinthians 11:13 False apostles [πσευδαποστολοι]
From πσευδης — pseudēs false, and αποστολος — apostolos Paul apparently made this word (cf. Revelation 2:2). In 2 Corinthians 11:26 we have πσευδαδελπος — pseudadelphos a word of like formation (Galatians 2:4). See also πσευδοχριστοι — pseudochristoi and πσευδοπροπηται — pseudoprophētai in Mark 13:22. [source]
Philippians 1:8 In the bowels of Jesus Christ [ἐν σπλάγχνοις Χριστοῦ Ιησοῦ]
Rev., better, in the tender mercies. Describing his longing, not as his individual emotion, but as Christ's longing, as if the very heart of Christ dwelt in him. “In Paul not Paul lives, but Jesus Christ” (Bengel) With tender mercies compare reins, Revelation 2:23, note. [source]
1 Thessalonians 1:3 Work - labor - patience [ἔπργου - κόπου - ὑπομονῆς]
Ἔργον workmay mean either the act, the simple transaction, or the process of dealing with anything, or the result of the dealing, - as a book or a picture is called a work. Κόπος laborfrom κόπτειν tostrike or hew; hence, laborious, painful exertion. Ὑπομονὴ patiencepatient endurance and faithful persistence in toil and suffering. See on 2 Peter 1:6; see on James 5:7. The genitives, of faith, love, hope, mark the generating principles of the work and labor and patience, which set their stamp upon each; thus, work which springs from faith, and is characteristic of faith. The phrase patience of hope is found only here; but see Romans 5:4; Romans 8:25; Romans 15:4; 1 Corinthians 8:7; Hebrews 7:11, Hebrews 7:12. ὑπομονὴ in lxx, see 1 Chronicles 29:15; Job 14:19; Psalm 9:18; Psalm 38:7; Jeremiah href="/desk/?q=jer+4:8&sr=1">1 Peter 1:21-22. We have here the great triad of Christian graces, corresponding to 1 Corinthians 8:1-13. Hope is prominent throughout the two Epistles. The triad appears, 1 Thessalonians 5:8; Galatians 5:5, Galatians 5:6; 1 Corinthians 8:13; Ephesians 4:2-5; Colossians 1:4, Colossians 1:5; Hebrews 10:22-24; Jeremiah 4:8. Comp. 1 Thessalonians 2:9; 1 Thessalonians 5:8; 2 Thessalonians 3:5, 2 Thessalonians 3:8; 1 Corinthians 15:10, 1 Corinthians 15:58; 2 Corinthians 11:27; Revelation 2:2. [source]
1 Thessalonians 4:4 That every one of you should know how to possess his vessel, etc. [εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι]
The interpretation of 1 Thessalonians 4:3-6usually varies between two explanations: 1. making the whole passage refer to fornication and adultery: 2. limiting this reference to 1 Thessalonians 4:3-5, and making 1 Thessalonians 4:6refer to honesty in business. Both are wrong. The entire passage exhibits two groups of parallel clauses; the one concerning sexual, and the other business relations. Thus: 1. Abstain from fornication: deal honorably with your wives. 2. Pursue your business as holy men, not with covetous greed as the heathen: do not overreach or defraud. A comma should be placed after σκεῦος vesseland κτᾶσθαι procureor acquire, instead of being made dependent on εἰδέναι knowshould begin a new clause. Render, that every one of you treat his own wife honorably. Εἰδέναι isused Hebraistically in the sense of have a care for, regard, as 1 Thessalonians 5:12, “Know them that labor,” etc.: recognize their claim to respect, and hold them in due regard. Comp. Genesis 39:6: Potiphar οὐκ ᾔδει τῶν καθ ' αὑτὸν οὐδὲν “gave himself no concern about anything that he had.” 1 Samuel 2:12: the sons of Eli οὐκ εἰδότες τὸν κύριον “paying no respect to the Lord.” Exodus 1:8: Another King arose ὃς οὐκ ᾔδει τὸν Ἱωσήφ “who did not recognize or regard Joseph”: did not remember his services and the respect in which he had been held. Σκεῦος is sometimes explained as body, for which there is no evidence in N.T. In 2 Corinthians 4:7the sense is metaphorical. Neither in lxx nor Class. does it mean body. In lxx very often of the sacred vessels of worship: sometimes, as in Class., of the accoutrements of war. In N.T. occasionally, both in singular and plural, in the general sense of appliances, furniture, tackling. See Matthew 12:29; Luke 17:31; Acts 27:17; Hebrews 9:21. For the meaning vessel, see Luke 8:16; John 19:20; 2 Corinthians 4:7; Revelation 2:27. Here, metaphorically, for wife; comp. 1 Peter 3:7. It was used for wife in the coarse and literal sense by Rabbinical writers. The admonition aptly follows the charge to abstain from fornication. On the contrary, let each one treat honorably his own wife. The common interpretation is, “as a safeguard against fornication let every one know how to procure his own wife.” It is quite safe to say that such a sentence could never have proceeded from Paul. He never would have offset a charge to abstain from fornication with a counsel to be well informed in the way of obtaining a wife. When he does touch this subject, as he does in 1 Corinthians 7:2, he says, very simply, “to avoid fornication let every man have ( ἐχέτω ) his own wife”; not, know how to get one. Εἰδέναι knowas usually interpreted, is both superfluous and absurd. Besides, the question was not of procuring a wife, but of living honorably and decently with her, paying her the respect which was her right, and therefore avoiding illicit connections. [source]
1 Thessalonians 1:3 Labour of love [του κοπου της αγαπης]
Note article with both substantives. Here again του κοπου — tou kopou is the genitive the object of μνημονευοντες — mnēmoneuontes while της αγαπης — tēs agapēs is the descriptive genitive characterizing the “labour” or “toil” more exactly. Κοπος — Kopos is from κοπτω — koptō to cut, to lash, to beat the bread, to toil. In Revelation 14:13 the distinction is drawn between κοπου — kopou (toil) from which the saints rest and εργα — erga (works, activities) which follow with them into heaven. So here it is the labour that love prompts, assuming gladly the toil. Αγαπη — Agapē is one of the great words of the N.T. (Milligan) and no certain example has yet been found in the early papyri or the inscriptions. It occurs in the Septuagint in the higher sense as with the sensuous associations. The Epistle of Aristeas calls love The New Testament never uses the word ερως — erōs (lust). Patience of hope (της υπομονης της ελπιδος — tēs hupomonēs tēs elpidos). Note the two articles again and the descriptive genitive της ελπιδος — tēs elpidos It is patience marked by hope, “the endurance inspired by hope” (Frame), yes, and sustained by hope in spite of delays and set-backs. υπομονη — Hupomonē is an old word (υπο μενω — hupoαγαπη — menō to remain under), but it “has come like εργου κοποσ υπομονη — agapē to be closely associated with a distinctively Christian virtue” (Milligan). The same order as here του Κυριου ημων Ιησου Χριστου — ergouελπιδος — koposεμπροστεν του τεου και πατρος ημων — hupomone4) appears in Revelation 2:2 and Lightfoot considers it” an ascending scale as practical proofs of self-sacrifice.” The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney). In our Lord Jesus Christ The objective genitive with Εμπροστεν — elpidos (hope) and so translated by “in” here (Robertson, Grammar, pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note “Lord Jesus Christ” as in 1 Thessalonians 1:1. Before our God and Father (emprosthen tou theou kai patros hēmōn). The one article with both substantives precisely as in Galatians 1:4, not “before God and our Father,” both article and possessive genitive going with both substantives as in 2 Peter 1:1, 2 Peter 1:11; Titus 2:13 (Robertson, Grammar, pp. 785f.). The phrase is probably connected with elpidos Emprosthen in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God. [source]
1 Thessalonians 1:3 Without ceasing [αδιαλειπτως]
Double compound adverb of the Koiné{[28928]}š (Polybius, Diodorus, Strabo, papyri) from the verbal adjective αδιαλειπτος — ȧdiȧleiptos In the N.T. alone by Paul and always connected with prayer. Milligan prefers to connect this adverb (amphibolous in position) with the preceding participle ποιουμενοι — poioumenoi rather than with μνημονευοντες — mnēmoneuontes as Revised Version and Westcott and Hort rightly do. Your work of faith (υμων του εργου της πιστεως — humōn tou ergou tēs pisteōs). Note article with both εργου — ergou and πιστεως — pisteōs (correlation of the article, both abstract substantives). Εργου — Ergou is genitive case the object of μνημονευοντες — mnēmoneuontes as is common with verbs of emotion (Robertson, Grammar, pp. 508f.), though the accusative κοπον — kopon occurs in 1 Thessalonians 2:9 according to common Greek idiom allowing either case. Εργου — Ergou is the general term for work or business, employment, task. Note two genitives with εργου — ergou υμων — Humōn is the usual possessive genitive, your work, while της πιστεως — tēs pisteōs is the descriptive genitive, marked by, characterized by, faith, “the activity that faith inspires” (Frame). It is interesting to note this sharp conjunction of these two words by Paul. We are justified by faith, but faith produces works (Romans 6-8) as the Baptist taught and as Jesus taught and as James does in James 2. Labour of love Note article with both substantives. Here again του κοπου — tou kopou is the genitive the object of μνημονευοντες — mnēmoneuontes while της αγαπης — tēs agapēs is the descriptive genitive characterizing the “labour” or “toil” more exactly. Κοπος — Kopos is from κοπτω — koptō to cut, to lash, to beat the bread, to toil. In Revelation 14:13 the distinction is drawn between κοπου — kopou (toil) from which the saints rest and εργα — erga (works, activities) which follow with them into heaven. So here it is the labour that love prompts, assuming gladly the toil. Αγαπη — Agapē is one of the great words of the N.T. (Milligan) and no certain example has yet been found in the early papyri or the inscriptions. It occurs in the Septuagint in the higher sense as with the sensuous associations. The Epistle of Aristeas calls love The New Testament never uses the word ερως — erōs (lust). Patience of hope (της υπομονης της ελπιδος — tēs hupomonēs tēs elpidos). Note the two articles again and the descriptive genitive της ελπιδος — tēs elpidos It is patience marked by hope, “the endurance inspired by hope” (Frame), yes, and sustained by hope in spite of delays and set-backs. υπομονη — Hupomonē is an old word (υπο μενω — hupoαγαπη — menō to remain under), but it “has come like εργου κοποσ υπομονη — agapē to be closely associated with a distinctively Christian virtue” (Milligan). The same order as here του Κυριου ημων Ιησου Χριστου — ergouελπιδος — koposεμπροστεν του τεου και πατρος ημων — hupomone4) appears in Revelation 2:2 and Lightfoot considers it” an ascending scale as practical proofs of self-sacrifice.” The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney). In our Lord Jesus Christ The objective genitive with Εμπροστεν — elpidos (hope) and so translated by “in” here (Robertson, Grammar, pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note “Lord Jesus Christ” as in 1 Thessalonians 1:1. Before our God and Father (emprosthen tou theou kai patros hēmōn). The one article with both substantives precisely as in Galatians 1:4, not “before God and our Father,” both article and possessive genitive going with both substantives as in 2 Peter 1:1, 2 Peter 1:11; Titus 2:13 (Robertson, Grammar, pp. 785f.). The phrase is probably connected with elpidos Emprosthen in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God. [source]
1 Thessalonians 1:3 Patience of hope [της υπομονης της ελπιδος]
Note the two articles again and the descriptive genitive της ελπιδος — tēs elpidos It is patience marked by hope, “the endurance inspired by hope” (Frame), yes, and sustained by hope in spite of delays and set-backs. υπομονη — Hupomonē is an old word The same order as here του Κυριου ημων Ιησου Χριστου — ergouελπιδος — koposεμπροστεν του τεου και πατρος ημων — hupomone4) appears in Revelation 2:2 and Lightfoot considers it” an ascending scale as practical proofs of self-sacrifice.” The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney). [source]
1 Thessalonians 2:6 Neither from you nor from others [ουτε απ υμων ουτε απ αλλων]
He widens the negation to include those outside of the church circles and changes the preposition from εχ — ex (out of) to απο — apo (from). When we might have been burdensome, as apostles of Christ (δυναμενοι εν βαρει ειναι ως Χριστου αποστολοι — dunamenoi en barei einai hōs Christou apostoloi). Westcott and Hort put this clause in 1 Thessalonians 2:7. Probably a concessive participle, though being able to be in a position of weight (either in matter of finance or of dignity, or a burden on your funds or “men of weight” as Moffatt suggests). Milligan suggests that Paul “plays here on the double sense of the phrase” like the Latin proverb: Honos propter onus. So he adds, including Silas and Timothy, as Christ‘s apostles, as missionaries clearly, whether in the technical sense or not (cf. Acts 14:4, Acts 14:14; 2 Corinthians 8:23; 2 Corinthians 11:13; Romans 16:7; Philemon 2:25; Revelation 2:2). They were entitled to pay as “Christ‘s apostles” (cf. 1 Corinthians 9; 2 Corinthians 11:7.), though they had not asked for it. [source]
1 Thessalonians 2:6 When we might have been burdensome, as apostles of Christ [δυναμενοι εν βαρει ειναι ως Χριστου αποστολοι]
Westcott and Hort put this clause in 1 Thessalonians 2:7. Probably a concessive participle, though being able to be in a position of weight (either in matter of finance or of dignity, or a burden on your funds or “men of weight” as Moffatt suggests). Milligan suggests that Paul “plays here on the double sense of the phrase” like the Latin proverb: Honos propter onus. So he adds, including Silas and Timothy, as Christ‘s apostles, as missionaries clearly, whether in the technical sense or not (cf. Acts 14:4, Acts 14:14; 2 Corinthians 8:23; 2 Corinthians 11:13; Romans 16:7; Philemon 2:25; Revelation 2:2). They were entitled to pay as “Christ‘s apostles” (cf. 1 Corinthians 9; 2 Corinthians 11:7.), though they had not asked for it. [source]
1 Peter 3:7 Vessel [σκεύει]
Compare 1 Thessalonians 4:4. The primary idea of vessel, which is formed from the Latin vasellum, the diminutive of vas, a vase, is that of the receptacle which covers and contains; the case or protecting cover. Hence it is allied, etymologically, with vest, vestment, and wear. It is used in the New Testament (1) in the sense of a cup or dish (Luke 8:16; John 19:29; 2 Timothy 2:20; Revelation 2:27; Revelation 18:12). (2) Of the man, as containing the divine energy, or as a subject of divine mercy or wrath, and hence becoming a divine instrument. Thus Paul is a chosen vessel to bear God's name (Acts 9:15). Vessels of wrath (Romans 9:22); of mercy (Romans 9:23). So of the woman, as God's instrument, along with man, for his service in the family and in society. (3) Collectively, in the plural, of all the implements of any particular economy, as a house, or a ship. Matthew 12:29, goods; Acts 27:17, the tackling orgear of a ship. [source]
1 John 2:13 Have overcome [νενικήκατε]
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]
1 John 1:8 We deceive ourselves [ἑαυτοὺς πλανῶμεν]
Lit., we lead ourselves astray. See on Mark 7:24; see on Matthew 27:63, Matthew 27:64; see on Judges 1:13. Not only do we err, we are responsible for it. The phrase only here in the New Testament. For the verb as applied to deceivers of various kinds, see Matthew 24:4; Revelation 2:20; Revelation 13:14; Revelation 19:20; Revelation 12:9; Revelation 20:3. Compare πλάνοι deceivers(2 John 1:7); πλάνη error(Judges 1:11; 1 John 4:6). [source]
1 John 3:1 Children [τεκνα]
As in John 1:12 and with an allusion to γεγεννηται — gegennētai in 1 John 2:29 in an effort “to restore the waning enthusiasm of his readers, and to recall them to their first love” (Brooke).And such we are (και εσμεν — kai esmen). “And we are.” A parenthetical reflection characteristic of John (και νυν εστιν — kai nun estin in John 5:25 and και ουκ εισιν — kai ouk eisin in Revelation 2:2; Revelation 3:9) omitted by Textus Receptus, though, in the old MSS.Because it knew him not Second aorist active indicative of γινωσκω — ginōskō precisely the argument in John 15:18. [source]
1 John 3:1 And such we are [και εσμεν]
“And we are.” A parenthetical reflection characteristic of John (και νυν εστιν — kai nun estin in John 5:25 and και ουκ εισιν — kai ouk eisin in Revelation 2:2; Revelation 3:9) omitted by Textus Receptus, though, in the old MSS. [source]
1 John 3:1 Hath bestowed [δεδωκεν]
Perfect active indicative of διδωμι — didōmi state of completion, “the endowment of the receiver” (Vincent).That we should be called (ινα κλητωμεν — hina klēthōmen). Sub-final use of ινα — hina with the first aorist passive subjunctive of καλεω — kaleō to call or name, as in Matthew 2:23.Children As in John 1:12 and with an allusion to γεγεννηται — gegennētai in 1 John 2:29 in an effort “to restore the waning enthusiasm of his readers, and to recall them to their first love” (Brooke).And such we are (και εσμεν — kai esmen). “And we are.” A parenthetical reflection characteristic of John (και νυν εστιν — kai nun estin in John 5:25 and και ουκ εισιν — kai ouk eisin in Revelation 2:2; Revelation 3:9) omitted by Textus Receptus, though, in the old MSS.Because it knew him not Second aorist active indicative of γινωσκω — ginōskō precisely the argument in John 15:18. [source]
Revelation 22:16 The morning-star []
See on Revelation 2:28. [source]
Revelation 2:7 Will I give []
This phrase has a place in every one of these Epistles. The verb is John's habitual word for the privileges and functions of the Son, whether as bestowed upon Him by the Father, or dispensed by Him to His followers. See John 3:35; John 5:22, John 5:27, John 5:36; John 6:65; John 13:3; John 17:6. Compare Revelation 2:23; Revelation 3:8; Revelation 6:4; Revelation 11:3. [source]
Revelation 2:7 Of the tree [ἐκ ξύλου]
The preposition ἐκ outof occurs one hundred and twenty-seven times in Revelation, and its proper signification is almost universally out of; but this rendering in many of the passages would be so strange and unidiomatic, that the New Testament Revisers have felt themselves able to adopt it only forty-one times out of all that number, and employ of, from, by, with, on, at, because of, by reason of, from among. See, for instance, Revelation 2:7, Revelation 2:21, Revelation 2:22; Revelation 6:4, Revelation 6:10; Revelation 8:11; Revelation 9:18; Revelation 14:13; Revelation 15:2; Revelation 16:21. Compare John 3:31; John 4:13, John 6:13, John 6:39, John 6:51; John 8:23, John 8:44; John 9:6; John 11:1; John 12:3, John 12:27, John 12:32; John 17:5. Tree, lit., wood. See on Luke 23:31; see on 1 Peter 2:24. Dean Plumptre notes the fact that, prominent as this symbol had been in the primeval history, it had remained unnoticed in the teaching where we should most have looked for its presence - in that of the Psalmist and Prophets of the Old Testament. Only in the Proverbs of Solomon had it been used, in a sense half allegorical and half mystical (Proverbs 3:18; Proverbs 13:12; Proverbs 11:30; Proverbs 15:4). The revival of the symbol in Revelation is in accordance with the theme of the restitution of all things. “The tree which disappeared with the disappearance of the earthly Paradise, reappears with the reappearance of the heavenly.” To eat of the tree of life expresses participation in the life eternal. The figure of the tree of life appears in all mythologies from India to Scandinavia. The Rabbins and Mohammedans called the vine the probation tree. The Zend Avesta has its tree of life called the Death-Destroyer. It grows by the waters of life, and the drinking of its sap confers immortality. The Hindu tree of life is pictured as growing out of a great seed in the midst of an expanse of water. It has three branches, each crowned with a sun, denoting the three powers of creation, preservation, and renovation after destruction. In another representation Budha sits in meditation under a tree with three branches, each branch having three stems. One of the Babylonian cylinders discovered by Layard, represents three priestesses gathering the fruit of what seems to be a palm-tree with three branches on each side. Athor, the Venus of the Egyptians, appears half-concealed in the branches of the sacred peach-tree, giving to the departed soul the fruit, and the drink of heaven from a vial from which the streams of life descend upon the spirit, a figure at the foot of the tree, like a hawk, with a human head and with hands outstretched. -DIVIDER-
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In the Norse mythology a prominent figure is Igdrasil, the Ash-tree of Existence; its roots in the kingdom of Eels or Death, its trunk reaching to heaven, and its boughs spread over the whole universe. At its foot, in the kingdom of Death, sit three Nornas or Fates, the Past, the Present, and the Future, watering its roots from the sacred well. Compare Revelation 22:2, Revelation 22:14, Revelation 22:19. Virgil, addressing Dante at the completion of the ascent of the Purgatorial Mount, says:“That apple sweet, which through so many branchesThe care of mortals goeth in pursuit of, Today shall put in peace thy hungerings.”“Purgatorio,” xxvii., 115-117. ParadiseSee on Luke 23:43. Omit in the midst of. Παράδεισος Paradise“passes through a series of meanings, each one higher than the last. From any garden of delight, which is its first meaning, it comes to be predominantly applied to the garden of Eden, then to the resting-place of separate souls in joy and felicity, and lastly to the very heaven itself; and we see eminently in it, what we see indeed in so many words, how revealed religion assumes them into her service, and makes them vehicles of far higher truth than any which they knew at first, transforming and transfiguring them, as in this case, from glory to glory” (Trench). [source]

Revelation 2:28 The morning-star [τὸν ἀστέρα τὸν πρωΐ́νόν]
The star, that of the morning. One of John's characteristic constructions. See on 1 John 4:9. The reference is, most probably, to Christ himself. See Revelation 22:16. He will give Himself. This interpretation falls in with the promise of power over the nations in Revelation 2:26. The star was the ancient emblem of sovereignty. See Numbers 24:17; Matthew 2:2. “It was the symbol of sovereignty on its brighter and benignant side, and was therefore the fitting and necessary complement of the dread attributes that had gone before. The king came not only to judge and punish, but also to illumine and cheer” (Plumptre). Compare 2 Peter 1:19. [source]
Revelation 2:22 Of their deeds [ἐκ τῶν ἔργων αὐτῶν]
Read αὐτῆς her(deeds). Repent out of ( ἐκ ) as in Revelation 2:21. [source]
Revelation 2:23 Children [τέκνα]
Emphatic. Distinguished from the participators of Revelation 2:22, as her proper adherents, “who are begotten of her and go to constitute her.” Others, however, deny any distinction (Milligan), and others (as Trench) explain as the less forward and prominent members of the wicked company, deceived where the others were the deceivers. [source]
Revelation 19:15 Shall rule [ποιμανεῖ]
See on Revelation 2:27. [source]
Revelation 12:5 A rod of iron []
Compare Psalm 2:9, and see on Revelation 2:27. [source]
Revelation 11:1 A rod []
See on Revelation 2:27. [source]
Revelation 2:17 Of the hidden manna [τοῦ μάννα τοῦ κεκρυμμένου]
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 (1 John 3:2). 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-
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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 (Revelation 8:1-13) 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-
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“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-
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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-
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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-
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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]

Revelation 1:5 Who is the faithful witness [ο μαρτυς ο πιστος]
“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]
Revelation 1:6 And he made [και εποιησεν]
Change from the participle construction, which would be και ποιησαντι — kai poiēsanti (first aorist active of ποιεω — poieō) like λυσαντι — lusanti just before, a Hebraism Charles calls it, but certainly an anacoluthon of which John is very fond, as in Revelation 1:18; Revelation 2:2, Revelation 2:9, Revelation 2:20; Revelation 3:9; Revelation 7:14; Revelation 14:2.; Revelation 15:3. [source]
Revelation 11:9 Suffer not [ουκ απιουσιν]
Present active indicative of απιω — aphiō late form for απιημι — aphiēmi as in Mark 1:34 (cf. απεις — apheis in Revelation 2:20). This use of απιημι — aphiēmi with the infinitive is here alone in the Apocalypse, though common elsewhere (John 11:44, John 11:48; John 12:7; John 18:8). [source]
Revelation 12:5 Who is to rule all the nations with a rod of iron [ος μελλει ποιμαινειν παντα τα ετνη εν ραβδωι σιδηραι]
See Revelation 2:27 for these words (from Psalm 2:9) applied there to victorious Christians also, and in Revelation 19:15 to the triumphant Christian. His rule will go beyond the Jews (Matthew 2:6). There is here, of course, direct reference to the birth of Jesus from Mary, who thus represented in her person this “ideal woman” (God‘s people). [source]
Revelation 13:9 If any one hath an ear [ει τις εχει ους]
Condition of first class, repetition of the saying in Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:29, etc. [source]
Revelation 14:12 They that keep [οι τηρουντες]
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]
Revelation 19:15 And he shall rule them [και αυτος ποιμανει]
Emphatic use of αυτος — autos twice (he himself). Future active of ποιμαινω — poimainō to shepherd as in Revelation 2:27; Revelation 12:5 “with a rod of iron” (εν ραβδωι σιδηραι — en rabdōi sidērāi) as there. See 1 Peter 2:25; Hebrews 13:20 for Christ as Shepherd. [source]
Revelation 2:3 Didst bear [εβαστασας]
First aorist indicative of βασταζω — bastazō repeated reference to the crisis in Revelation 2:2.And hast not grown weary (και ου κεκοπιακες — kai ou kekopiakes). Perfect active indicative of κοπιαω — kopiaō old verb, to grow weary (Matthew 6:28), play on the word κοπος — kopos late form in ες — ̇es for the regular ας — ̇as (λελυκας — lelukas). like απηκες — aphēkes (Revelation 2:4) and πεπτωκες — peptōkes (Revelation 2:5). “Tired in loyalty, not of it. The Ephesian church can bear anything except the presence of impostors in her membership” (Moffatt). [source]
Revelation 2:7 He that hath an ear [ο εχων ους]
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]
Revelation 1:20 Which [ους]
Masculine accusative retained without attraction to case of αστερων — asterōn (genitive, ων — hōn).In my right hand (επι της δεχιας μου — epi tēs dexias mou). Or “upon,” but εν τηι — en tēi etc., in Revelation 1:16.And the seven golden candlesticks “The seven lampstands the golden,” identifying the stars of Revelation 1:16 with the lampstands of Revelation 1:12. The accusative case here is even more peculiar than the accusative absolute μυστηριον — mustērion since the genitive λυχνιων — luchniōn after μυστηριον — mustērion is what one would expect. Charles suggests that John did not revise his work.The angels of the seven churches (αγγελοι των επτα εκκλησιων — aggeloi tōn hepta ekklēsiōn). Anarthrous in the predicate (angels of, etc.). “The seven churches” mentioned in Revelation 1:4, Revelation 1:11. Various views of αγγελος — aggelos here exist. The simplest is the etymological meaning of the word as messenger from αγγελλω — aggellō (Matthew 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that αγγελος — aggelos is the pastor of the church, the reading την γυναικα σου — tēn gunaika sou (thy wife) in Revelation 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as επισχοπος — episcopos in Ignatius, but a separate αγγελος — aggelos in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in Matthew 18:10; Acts 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the “angel” is the pastor.Are seven churches These seven churches (Revelation 1:4, Revelation 1:11) are themselves lampstands (Revelation 1:12) reflecting the light of Christ to the world (Matthew 5:14-16; John 8:12) in the midst of which Christ walks (Revelation 1:13). [source]
Revelation 2:7 To him that overcometh [τωι νικωντι]
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]
Revelation 2:9 Of them which say [εκ των λεγοντων]
“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]
Revelation 2:9 And they are not [και ουκ εισιν]
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]
Revelation 1:20 And the seven golden candlesticks [και τας επτα λυχνιας τας χρυσας]
“The seven lampstands the golden,” identifying the stars of Revelation 1:16 with the lampstands of Revelation 1:12. The accusative case here is even more peculiar than the accusative absolute μυστηριον — mustērion since the genitive λυχνιων — luchniōn after μυστηριον — mustērion is what one would expect. Charles suggests that John did not revise his work.The angels of the seven churches (αγγελοι των επτα εκκλησιων — aggeloi tōn hepta ekklēsiōn). Anarthrous in the predicate (angels of, etc.). “The seven churches” mentioned in Revelation 1:4, Revelation 1:11. Various views of αγγελος — aggelos here exist. The simplest is the etymological meaning of the word as messenger from αγγελλω — aggellō (Matthew 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that αγγελος — aggelos is the pastor of the church, the reading την γυναικα σου — tēn gunaika sou (thy wife) in Revelation 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as επισχοπος — episcopos in Ignatius, but a separate αγγελος — aggelos in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in Matthew 18:10; Acts 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the “angel” is the pastor.Are seven churches These seven churches (Revelation 1:4, Revelation 1:11) are themselves lampstands (Revelation 1:12) reflecting the light of Christ to the world (Matthew 5:14-16; John 8:12) in the midst of which Christ walks (Revelation 1:13). [source]
Revelation 1:20 The angels of the seven churches [αγγελοι των επτα εκκλησιων]
Anarthrous in the predicate (angels of, etc.). “The seven churches” mentioned in Revelation 1:4, Revelation 1:11. Various views of αγγελος — aggelos here exist. The simplest is the etymological meaning of the word as messenger from αγγελλω — aggellō (Matthew 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that αγγελος — aggelos is the pastor of the church, the reading την γυναικα σου — tēn gunaika sou (thy wife) in Revelation 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as επισχοπος — episcopos in Ignatius, but a separate αγγελος — aggelos in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in Matthew 18:10; Acts 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the “angel” is the pastor. [source]
Revelation 11:1 Like a rod [ομοιος ραβδωι]
See Revelation 2:27; Mark 6:8 for ραβδος — rabdos one said “Saying” (present active masculine participle of λεγω — legō) is all that the Greek has. The participle implies εδωκεν — edōken (he gave), not εδοτη — edothē a harsh construction seen in Genesis 22:20; Genesis 38:24, etc.Rise and measure (εγειρε και μετρησον — egeire kai metrēson). Present active imperative of εγειρω — egeirō (intransitive, exclamatory use as in Mark 2:11) and first aorist active imperative of μετρεω — metreō In Ezekiel 42:2. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (Revelation 11:1-13) before the seventh trumpet (Revelation 11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark 13:2; Matthew 24:2; Luke 21:6) and which was also attributed to Stephen (Acts 6:14). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (Revelation 11:1, Revelation 11:2), the mission of the two witnesses (Revelation 11:3-12), the rescue of the remnant (Revelation 11:13). There is a heavenly sanctuary (Revelation 7:15; Revelation 11:19; Revelation 14:15, etc.), but here ναος — naos is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (Revelation 3:12; 2 Thessalonians 2:4; 1 Corinthians 3:16.; 2 Corinthians 6:16; Ephesians 2:19.). For altar (τυσιαστηριον — thusiastērion) see Revelation 8:3. Perhaps measuring as applied to “them that worship therein” (τους προσκυνουντας εν αυτωι — tous proskunountas en autōi) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma). [source]
Revelation 2:9 A synagogue of Satan [συναγωγη του Σατανα]
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]
Revelation 2:14 To eat things sacrificed to idols [παγειν ειδωλοτυτα]
Second aorist active infinitive of εστιω — esthiō and the verbal adjective (from ειδωλον — eidōlon and τυω — thuō), quoted here from Numbers 25:1., but in inverse order, repeated in other order in Revelation 2:20. See Acts 15:29; Acts 21:25; 1 Corinthians 8:1. for the controversy over the temptation to Gentile Christians to do what in itself was harmless, but which led to evil if it led to participation in the pagan feasts. Perhaps both ideas are involved here. Balaam taught Balak how to lead the Israelites into sin in both ways. [source]
Revelation 2:21 That she should repent [ινα μετανοησηι]
Sub-final use of ινα — hina with first aorist active subjunctive of μετανοεω — metanoeō she willeth not “And she is not willing.” Blunt and final like Matthew 23:37.To repent of (μετανοησαι εκ — metanoēsai ek). First aorist (ingressive) active infinitive with εκ — ek “to make a change out of,” the usual construction with μετανοεω — metanoeō in this book (Revelation 2:22; Revelation 9:20.; Revelation 16:11), with απο — apo in Acts 8:22. Πορνεια — Porneia (fornication) here, but μοιχευω — moicheuō (to commit adultery) in Revelation 2:22. [source]
Revelation 2:21 To repent of [μετανοησαι εκ]
First aorist (ingressive) active infinitive with εκ — ek “to make a change out of,” the usual construction with μετανοεω — metanoeō in this book (Revelation 2:22; Revelation 9:20.; Revelation 16:11), with απο — apo in Acts 8:22. Πορνεια — Porneia (fornication) here, but μοιχευω — moicheuō (to commit adultery) in Revelation 2:22. [source]
Revelation 11:9 Do look upon [βλεπουσιν]
Present (vivid dramatic) active indicative of βλεπω — blepō days and a half Accusative of extent of time. ημισυ — Hēmisu is neuter singular though ημερας — hēmeras (days) is feminine as in Mark 6:23; Revelation 12:14. The days of the gloating over the dead bodies are as many as the years of the prophesying by the witnesses (Revelation 11:3), but there is no necessary correspondence (day for a year). This delight of the spectators “is represented as at once fiendish and childish” (Swete).Suffer not (ουκ απιουσιν — ouk aphiousin). Present active indicative of απιω — aphiō late form for απιημι — aphiēmi as in Mark 1:34 (cf. απεις — apheis in Revelation 2:20). This use of απιημι — aphiēmi with the infinitive is here alone in the Apocalypse, though common elsewhere (John 11:44, John 11:48; John 12:7; John 18:8).Their dead bodies “Their corpses,” plural here, though singular just before and in Revelation 11:8.To be laid in a tomb (τετηναι εις μνημα — tethēnai eis mnēma). First aorist passive of τιτημι — tithēmi to place. Μνημα — Mnēma (old word from μιμνησκω — mimnēskō to remind) is a memorial, a monument, a sepulchre, a tomb (Mark 5:3). “In a country where burial regularly took place on the day of death the time of exposure and indignity would be regarded long” (Beckwith). See Tobit 1:18ff. [source]
Revelation 12:5 A man child [αρσεν]
So A C with the neuter τεκνον — teknon or παιδιον — paidion in mind, as often in O.T. See Revelation 2:27 for these words (from Psalm 2:9) applied there to victorious Christians also, and in Revelation 19:15 to the triumphant Christian. His rule will go beyond the Jews (Matthew 2:6). There is here, of course, direct reference to the birth of Jesus from Mary, who thus represented in her person this “ideal woman” (God‘s people).Was caught unto God First aorist passive indicative of αρπαζω — harpazō old verb for seizing or snatching away, as in John 10:12, here alone in the Apocalypse. Reference to the ascension of Christ, with omission of the ministry, crucifixion, and resurrection of Christ because he is here simply showing that “the Dragon‘s vigilance was futile” (Swete). “The Messiah, so far from being destroyed, is caught up to a share in God‘s throne” (Beckwith). [source]
Revelation 19:15 That he should smite [ινα παταχηι]
Purpose clause with ινα — hina and the first aorist active subjunctive of πατασσω — patassō old verb already in Revelation 11:6 and like Isaiah 11:4, a figure here for forensic and judicial condemnation.And he shall rule them (και αυτος ποιμανει — kai autos poimanei). Emphatic use of αυτος — autos twice (he himself). Future active of ποιμαινω — poimainō to shepherd as in Revelation 2:27; Revelation 12:5 “with a rod of iron” (εν ραβδωι σιδηραι — en rabdōi sidērāi) as there. See 1 Peter 2:25; Hebrews 13:20 for Christ as Shepherd.And he treadeth Change to present tense of πατεω — pateō to tread (here transitive), with solemn repetition of και αυτος — kai autos winepress of the fierceness of the wrath of Almighty God Literally, “the winepress of the wine of the wrath of the anger of God the Almighty” (four genitives dependent on one another and on ληνον — lēnon). These images are here combined from Revelation 14:8, Revelation 14:10, Revelation 14:19.; Revelation 16:19. The fact is already in Revelation 19:13 after Isaiah 63:1. [source]
Revelation 2:6 Of the Nicolaitans [των Νικολαιτων]
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]
Revelation 2:7 The spirit [το πνευμα]
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]
Revelation 2:22 Them that commit adultery with her [τους μοιχευοντας μετ αυτης]
Present active articular participle accusative plural of μοιχευω — moicheuō The actual paramours of the woman Jezebel, guilty of both πορνεια — porneia (fornication, Revelation 2:21) and μοιχεια — moicheia (adultery), works of Jezebel of old and of this Jezebel. There may be also an allusion to the spiritual adultery (2 Corinthians 11:2) towards God and Christ as of old (Jeremiah 3:8; Jeremiah 5:7; Ezekiel 16:22). [source]
Revelation 2:24 None other burden [ουαλλο βαρος]
πορτιον — Baros refers to weight (Matthew 20:12), περω — phortion from ογκος — pherō to bear, refers to load (Galatians 6:5), βαρος — ogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4. [source]
Revelation 2:7 I will give [δωσω]
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]
Revelation 2:9 But thou art rich [αλλα πλουσιος ει]
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]
Revelation 2:12 In Pergamum [εν Περγαμωι]
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]
Revelation 2:13 Holdest fast my name [κρατεω]
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]
Revelation 20:12 Another book which is the book of life [αλλο βιβλιον ο εστιν της ζωης]
This book has already been mentioned (Revelation 3:5; Revelation 13:8; Revelation 17:8). “It is the roll of living citizens of Jerusalem” (Swete), “the church of the first born enrolled in heaven” (Hebrews 12:23). The books are “the vouchers for the book of life” (Alford). We are saved by grace, but character at last (according to their works) is the test as the fruit of the tree (Matthew 7:16, Matthew 7:20; Matthew 10:32.; 25:31-46; John 15:6; 2 Corinthians 5:10; Romans 2:10; Revelation 2:23; Revelation 20:12; Revelation 22:12). [source]
Revelation 21:8 Fornicators [πορνοις]
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]
Revelation 21:8 Idolaters [ειδωλολατραις]
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]
Revelation 2:14 Some that hold [κρατουντας]
“Men holding” (present active participle of κρατεω — krateō).The teaching of Balaam (την διδαχην αλααμ — tēn didachēn Balaam). Indeclinable substantive Balaam (Numbers 25:1-9; Numbers 31:15.). The point of likeness of these heretics with Balaam is here explained.Taught Balak Imperfect indicative of διδασκω — didaskō Balaam‘s habit, “as the prototype of all corrupt teachers” (Charles). These early Gnostics practised licentiousness as a principle since they were not under law, but under grace (Romans 6:15). The use of the dative with διδασκω — didaskō is a colloquialism rather than a Hebraism. Two accusatives often occur with διδασκω — didaskō cast a stumbling-block Second aorist active infinitive (accusative case after εδιδασκεν — edidasken) of βαλλω — ballō regular use with σκανδαλον — skandalon (trap) like τιτημι σκανδαλον — tithēmi skandalon in Romans 14:13. Balaam, as Josephus and Philo also say, showed Balak how to set a trap for the Israelites by beguiling them into the double sin of idolatry and fornication, which often went together (and do so still).To eat things sacrificed to idols (παγειν ειδωλοτυτα — phagein eidōlothuta). Second aorist active infinitive of εστιω — esthiō and the verbal adjective (from ειδωλον — eidōlon and τυω — thuō), quoted here from Numbers 25:1., but in inverse order, repeated in other order in Revelation 2:20. See Acts 15:29; Acts 21:25; 1 Corinthians 8:1. for the controversy over the temptation to Gentile Christians to do what in itself was harmless, but which led to evil if it led to participation in the pagan feasts. Perhaps both ideas are involved here. Balaam taught Balak how to lead the Israelites into sin in both ways. [source]
Revelation 2:14 Taught Balak [εδιδασκεν τωι αλακ]
Imperfect indicative of διδασκω — didaskō Balaam‘s habit, “as the prototype of all corrupt teachers” (Charles). These early Gnostics practised licentiousness as a principle since they were not under law, but under grace (Romans 6:15). The use of the dative with διδασκω — didaskō is a colloquialism rather than a Hebraism. Two accusatives often occur with διδασκω — didaskō cast a stumbling-block Second aorist active infinitive (accusative case after εδιδασκεν — edidasken) of βαλλω — ballō regular use with σκανδαλον — skandalon (trap) like τιτημι σκανδαλον — tithēmi skandalon in Romans 14:13. Balaam, as Josephus and Philo also say, showed Balak how to set a trap for the Israelites by beguiling them into the double sin of idolatry and fornication, which often went together (and do so still).To eat things sacrificed to idols (παγειν ειδωλοτυτα — phagein eidōlothuta). Second aorist active infinitive of εστιω — esthiō and the verbal adjective (from ειδωλον — eidōlon and τυω — thuō), quoted here from Numbers 25:1., but in inverse order, repeated in other order in Revelation 2:20. See Acts 15:29; Acts 21:25; 1 Corinthians 8:1. for the controversy over the temptation to Gentile Christians to do what in itself was harmless, but which led to evil if it led to participation in the pagan feasts. Perhaps both ideas are involved here. Balaam taught Balak how to lead the Israelites into sin in both ways. [source]
Revelation 2:19 Thy works [σου τα εργα]
As in Revelation 2:2 and explained (explanatory use of και — kai = namely) by what follows. Four items are given, with separate feminine article for each (την αγαπην την πιστιν την διακονιαν την υπομονην — tēn agapēnπιστιν — tēn pistinδιακονιαν — tēn diakonianκαι — tēn hupomonēn), a longer list of graces than in Revelation 2:2 for Ephesus. More praise is given in the case of Ephesus and Thyatira when blame follows than in the case of Smyrna and Philadelphia when no fault is found. Love comes first in this list in true Johannine fashion. Faith (και — pistin) here may be “faithfulness,” and ministry (οτι — diakonian) is ministration to needs of others (Acts 11:29; 1 Corinthians 16:15). [source]
Revelation 2:22 Into a bed [εις κλινην]
“A bed of sickness in contrast with the bed of adultery” (Beckwith).Them that commit adultery with her (τους μοιχευοντας μετ αυτης — tous moicheuontas met' autēs). Present active articular participle accusative plural of μοιχευω — moicheuō The actual paramours of the woman Jezebel, guilty of both πορνεια — porneia (fornication, Revelation 2:21) and μοιχεια — moicheia (adultery), works of Jezebel of old and of this Jezebel. There may be also an allusion to the spiritual adultery (2 Corinthians 11:2) towards God and Christ as of old (Jeremiah 3:8; Jeremiah 5:7; Ezekiel 16:22).Except they repent Condition of first class with εαν μη — ean mē and the future active indicative of μετανοεω — metanoeō put in this vivid form rather than the aorist subjunctive Αυτης — Autēs (her) correct rather than αυτων — autōn (their). Jezebel was chiefly responsible. [source]
Revelation 21:8 All liars [πασι τοις πσευδεσιν]
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]
Revelation 22:12 To render [αποδουναι]
Second aorist active infinitive of purpose of αποδιδωμι — apodidōmi to give back. Each will receive the reward according to his own work (Revelation 2:23; 2 Corinthians 5:10; Romans 2:26). [source]
Revelation 22:16 The bright, the morning star [ο αστηρ ο λαμπρος ο πρωινος]
The Davidic King is called a star in Numbers 24:17; Luke 1:78. This “day-star” In Revelation 2:28 the phrase “the morning star” occurs in Christ‘s words, which is here interpreted. Christ is the Light that was coming into the world (John 1:9; John 8:12). [source]
Revelation 3:3 I will come [ηχω]
Certainly future active here, though probably aorist subjunctive in Revelation 2:25.As a thief (ως κλεπτης — hōs kleptēs). As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15).Thou shalt not know Strong double negative ου μη — ou mē with second aorist active subjunctive of γινωσκω — ginōskō though some MSS. have the future middle indicative γνωσηι — gnōsēi hour A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν — poian f0). [source]
Revelation 3:11 Hold fast that which thou hast [κρατει ο εχεις]
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]
Revelation 2:24 As many as [οσοι]
Inclusive of all “the rest.”This teaching (την διδαχην ταυτην — tēn didachēn tautēn). That of Jezebel.Which “Which very ones,” generic of the class, explanatory definition as in Revelation 1:7.Know not (ουκ εγνωσαν — ouk egnōsan). Second aorist (ingressive) active of γινωσκω — ginōskō “did not come to know by experience.”The deep things of Satan The Ophites (worshippers of the serpent) and other later Gnostics (Cainites, Carpocratians, Naassenes) boasted of their knowledge of “the deep things,” some claiming this very language about Satan (the serpent) as Paul did of God (1 Corinthians 2:10). It is not clear whether the words here quoted are a boast of the Nicolaitans or a reproach on the other Christians for not knowing the depths of sin. Some even claimed that they could indulge in immorality without sinning (1 John 1:10; 1 John 3:10). Perhaps both ideas are involved.As they say (ως λεγουσιν — hōs legousin). Probably referring to the heretics who ridicule the piety of the other Christians.None other burden πορτιον — Baros refers to weight (Matthew 20:12), περω — phortion from ογκος — pherō to bear, refers to load (Galatians 6:5), βαρος — ogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4. [source]
Revelation 2:24 Which [οιτινες]
“Which very ones,” generic of the class, explanatory definition as in Revelation 1:7.Know not (ουκ εγνωσαν — ouk egnōsan). Second aorist (ingressive) active of γινωσκω — ginōskō “did not come to know by experience.”The deep things of Satan The Ophites (worshippers of the serpent) and other later Gnostics (Cainites, Carpocratians, Naassenes) boasted of their knowledge of “the deep things,” some claiming this very language about Satan (the serpent) as Paul did of God (1 Corinthians 2:10). It is not clear whether the words here quoted are a boast of the Nicolaitans or a reproach on the other Christians for not knowing the depths of sin. Some even claimed that they could indulge in immorality without sinning (1 John 1:10; 1 John 3:10). Perhaps both ideas are involved.As they say (ως λεγουσιν — hōs legousin). Probably referring to the heretics who ridicule the piety of the other Christians.None other burden πορτιον — Baros refers to weight (Matthew 20:12), περω — phortion from ογκος — pherō to bear, refers to load (Galatians 6:5), βαρος — ogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4. [source]
Revelation 2:24 The deep things of Satan [τα βατεα του Σατανα]
The Ophites (worshippers of the serpent) and other later Gnostics (Cainites, Carpocratians, Naassenes) boasted of their knowledge of “the deep things,” some claiming this very language about Satan (the serpent) as Paul did of God (1 Corinthians 2:10). It is not clear whether the words here quoted are a boast of the Nicolaitans or a reproach on the other Christians for not knowing the depths of sin. Some even claimed that they could indulge in immorality without sinning (1 John 1:10; 1 John 3:10). Perhaps both ideas are involved.As they say (ως λεγουσιν — hōs legousin). Probably referring to the heretics who ridicule the piety of the other Christians.None other burden πορτιον — Baros refers to weight (Matthew 20:12), περω — phortion from ογκος — pherō to bear, refers to load (Galatians 6:5), βαρος — ogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4. [source]
Revelation 20:12 Books were opened [βιβλια ηνοιχτησαν]
First aorist passive of ανοιγω — anoigō Like Daniel 7:10. The record of each human being has been kept in God‘s books.Were judged (εκριτησαν — ekrithēsan). First aorist passive indicative of κρινω — krinō The sentence upon each rests upon written evidence.Another book which is the book of life This book has already been mentioned (Revelation 3:5; Revelation 13:8; Revelation 17:8). “It is the roll of living citizens of Jerusalem” (Swete), “the church of the first born enrolled in heaven” (Hebrews 12:23). The books are “the vouchers for the book of life” (Alford). We are saved by grace, but character at last (according to their works) is the test as the fruit of the tree (Matthew 7:16, Matthew 7:20; Matthew 10:32.; 25:31-46; John 15:6; 2 Corinthians 5:10; Romans 2:10; Revelation 2:23; Revelation 20:12; Revelation 22:12). [source]
Revelation 3:12 He that overcometh [ο νικων]
Nominative absolute as in Revelation 2:26, resumed by the accusative αυτον — auton (him). [source]
Revelation 3:12 Which cometh down [η καταβαινουσα]
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]
Revelation 3:21 He that overcometh [ο νικων]
Absolute nominative again as in Revelation 3:12, but resumed this time by the dative αυτωι — autōi as in Revelation 2:26. [source]
Revelation 3:21 Sat down [εκατισα]
“I took my seat” (Hebrews 1:3) where Christ is now (Revelation 22:3; Colossians 3:1). Cf. 1 John 5:4; Revelation 2:27. Each of these seven messages begins alike and ends alike. Each is the message of the Christ and of the Holy Spirit to the angel of the church. Each has a special message suited to the actual condition of each church. In each case the individual who overcomes has a promise of blessing. Christ the Shepherd knows his sheep and lays bare the particular peril in each case. [source]
Revelation 7:3 Upon their foreheads [επι των μετωπων]
From Ezekiel 9:4. Old word For “the servants of God” (tous doulous tou theou) who are to be thus marked linked with angels in the service of God see Revelation 1:1; Revelation 2:20; Revelation 19:2, Revelation 19:5; Revelation 22:3, Revelation 22:6. [source]
Revelation 7:14 And they washed [και επλυναν]
First aorist active indicative of πλυνω — plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι — hoi erchomenoi from οι πλυνησαντες — hoi plunēsantes to και επλυναν — kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν — kai epoiēsen in Revelation 1:6 and και πλαναι — kai planāi in Revelation 2:20. [source]
Revelation 20:13 Death and Hades [ο τανατος και ο αιδης]
“An inseparable pair” (Swete) as in Revelation 1:18; Revelation 6:8; Revelation 20:14. So in Matthew 16:18 “the gates of Hades” means the power of death. Etymologically Hades is the unseen world where all who die are as opposed to this visible world, but in actual use Hades is sometimes treated as the abode of the unrighteous (Luke 16:23). Charles thinks that this is true here, though there is nothing to show it apart from the personification of death and Hades and the casting of both into the lake of fire in Revelation 20:14. Here again “each man” (εκαστος — hekastos) receives judgment according to his deeds (Matthew 16:27; 1 Corinthians 3:13; 2 Corinthians 5:10; Romans 2:6; Romans 14:12; 1 Peter 1:17; Revelation 2:23). [source]
Revelation 21:8 For the fearful [τοις δειλοις]
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]
Revelation 21:8 Abominable [εβδελυγμενοις]
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]
Revelation 22:16 Have sent [επεμπσα]
First aorist active indicative of πεμπω — pempō used here in the same sense as αποστειλας — aposteilas in Revelation 1:1 as his personal messenger. It is the Jesus of history here speaking, who is also the Christ of theology and the Lamb of God.For the churches (επι ταις εκκλησιαις — epi tais ekklēsiais). For this use of επι — epi see Revelation 10:11; John 12:16. It is not just for the seven churches (Revelation 1:4), but for all the churches in the world then and now.I am the root and the offspring of David See Revelation 5:5 for “the root of David,” to which John now adds το γενος — to genos in the sense of “offspring” (Acts 17:28.), not of family or race (Acts 4:6; Acts 7:13). Cf. Matthew 22:42-45.The bright, the morning star (ο αστηρ ο λαμπρος ο πρωινος — ho astēr ho lampros ho prōinos). The Davidic King is called a star in Numbers 24:17; Luke 1:78. This “day-star” (πωσπορος — phōsphoros) is interpreted as Christ (2 Peter 1:19). In Revelation 2:28 the phrase “the morning star” occurs in Christ‘s words, which is here interpreted. Christ is the Light that was coming into the world (John 1:9; John 8:12). [source]
Revelation 9:4 But only such men as [ει μη τους αντρωπους οιτινες]
“Except (elliptical use of ει μη — ei mē if not, unless) the men who (the very ones who).” For this use of οστις — hostis see Revelation 1:7; Revelation 2:24; Revelation 20:4.The seal of God upon their foreheads (την σπραγιδα του τεου επι των μετωπων — tēn sphragida tou theou epi tōn metōpōn). Provided for in Revelation 7:3. “As Israel in Egypt escaped the plagues which punished their neighbours, so the new Israel is exempted from the attack of the locusts of the Abyss” (Swete). [source]
Revelation 9:19 The power [η εχουσια]
As in Revelation 2:26; Revelation 6:8. This power of the horses is both in their mouths (because of the fire, smoke, brimstone) and in their tails, “for their tails are like unto serpents” Associative-instrumental case οπεσιν — ophesin after ομοιαι — homoiai Οπις — Ophis is old word for snake (Matthew 7:10). [source]
Revelation 22:16 I am the root and the offspring of David [Εγω ειμι η ριζα και το γενος Δαυειδ]
See Revelation 5:5 for “the root of David,” to which John now adds το γενος — to genos in the sense of “offspring” (Acts 17:28.), not of family or race (Acts 4:6; Acts 7:13). Cf. Matthew 22:42-45.The bright, the morning star (ο αστηρ ο λαμπρος ο πρωινος — ho astēr ho lampros ho prōinos). The Davidic King is called a star in Numbers 24:17; Luke 1:78. This “day-star” (πωσπορος — phōsphoros) is interpreted as Christ (2 Peter 1:19). In Revelation 2:28 the phrase “the morning star” occurs in Christ‘s words, which is here interpreted. Christ is the Light that was coming into the world (John 1:9; John 8:12). [source]
Revelation 3:3 Therefore [ουν]
Resumptive and coordinating as in Revelation 1:19; Revelation 2:5.Thou hast received (ειληπας — eilēphas). Perfect active indicative of λαμβανω — lambanō “as a permanent deposit” (Vincent).Didst hear First aorist active indicative, the act of hearing at the time.And keep it (και τηρει — kai tērei). Present active imperative of τηρεω — tēreō “hold on to what thou hast.”And repent First aorist active imperative of μετανοεω — metanoeō “Turn at once.”If therefore thou shalt not watch (εαν ουν μη γρηγορησηις — ean oun mē grēgorēsēis). Condition of third class with εαν μη — ean mē and the first aorist (ingressive) active subjunctive of γρηγορεω — grēgoreō “if then thou do not wake up.”I will come Certainly future active here, though probably aorist subjunctive in Revelation 2:25.As a thief (ως κλεπτης — hōs kleptēs). As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15).Thou shalt not know Strong double negative ου μη — ou mē with second aorist active subjunctive of γινωσκω — ginōskō though some MSS. have the future middle indicative γνωσηι — gnōsēi hour A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν — poian f0). [source]
Revelation 3:3 Didst hear [ηκουσας]
First aorist active indicative, the act of hearing at the time.And keep it (και τηρει — kai tērei). Present active imperative of τηρεω — tēreō “hold on to what thou hast.”And repent First aorist active imperative of μετανοεω — metanoeō “Turn at once.”If therefore thou shalt not watch (εαν ουν μη γρηγορησηις — ean oun mē grēgorēsēis). Condition of third class with εαν μη — ean mē and the first aorist (ingressive) active subjunctive of γρηγορεω — grēgoreō “if then thou do not wake up.”I will come Certainly future active here, though probably aorist subjunctive in Revelation 2:25.As a thief (ως κλεπτης — hōs kleptēs). As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15).Thou shalt not know Strong double negative ου μη — ou mē with second aorist active subjunctive of γινωσκω — ginōskō though some MSS. have the future middle indicative γνωσηι — gnōsēi hour A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν — poian f0). [source]
Revelation 3:3 And repent [και μετανοησον]
First aorist active imperative of μετανοεω — metanoeō “Turn at once.”If therefore thou shalt not watch (εαν ουν μη γρηγορησηις — ean oun mē grēgorēsēis). Condition of third class with εαν μη — ean mē and the first aorist (ingressive) active subjunctive of γρηγορεω — grēgoreō “if then thou do not wake up.”I will come Certainly future active here, though probably aorist subjunctive in Revelation 2:25.As a thief (ως κλεπτης — hōs kleptēs). As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15).Thou shalt not know Strong double negative ου μη — ou mē with second aorist active subjunctive of γινωσκω — ginōskō though some MSS. have the future middle indicative γνωσηι — gnōsēi hour A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν — poian f0). [source]
Revelation 3:12 A pillar [στυλον]
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]
Revelation 3:12 Upon him [επ αυτον]
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]
Revelation 3:21 To sit [κατισαι]
First aorist active infinitive of κατιζω — kathizō This promise grows out of the prophecy that the saints will share in the Messiah‘s rule, made to the twelve (Matthew 19:28; Luke 22:29.), repeated by Paul (1 Corinthians 6:2.), enlarged in Revelation 22:1-5 (to last forever, 2 Timothy 2:11.). James and John took this hope and promise literally (Mark 10:40) not metaphorically.As I also overcame (ως καγω ενικησα — hōs kagō enikēsa). First aorist active indicative of νικαω — nikaō looking back on the victory as over in the past. In John 16:33 before the Cross Jesus says Εγω νενικηκα τον κοσμον — Egō nenikēka ton kosmon (perfect active), emphasizing the abiding effect of the victory.Sat down “I took my seat” (Hebrews 1:3) where Christ is now (Revelation 22:3; Colossians 3:1). Cf. 1 John 5:4; Revelation 2:27. Each of these seven messages begins alike and ends alike. Each is the message of the Christ and of the Holy Spirit to the angel of the church. Each has a special message suited to the actual condition of each church. In each case the individual who overcomes has a promise of blessing. Christ the Shepherd knows his sheep and lays bare the particular peril in each case. [source]
Revelation 6:8 His name was Death [ονομα αυτωι ο τανατος]
Anacoluthon in grammatical structure like that in John 3:1 (cf. Revelation 2:26) and common enough. Death is the name of this fourth rider (so personified) and there is with Death “his inseparable comrade, Hades (Revelation 1:16; Revelation 20:13.)” (Swete). Hades Imperfect active of ακολουτεω — akoloutheō kept step with death, whether on the same horse or on another horse by his side or on foot John does not say.Over the fourth part of the earth Partitive genitive γης — gēs after τεταρτον — tetarton Wider authority First aorist active infinitive of αποκτεινω — apokteinō explanation of the εχουσια — exousia (authority). The four scourges of Ezekiel 14:21 are here reproduced with instrumental εν — en with the inanimate things (ρομπαιαι λιμωι τανατωι — romphaiāiυπο — limōi thanatōi) and τηριων — hupo for the beasts (τανατωι — thēriōn). Death here (λοιμος — thanatōi) seems to mean pestilence as the Hebrew does (λιμος — loimos - cf. limos famine). Cf. the “black death” for a plague. [source]
Revelation 7:3 Till we shall have sealed [αχρι σπραγισωμεν]
Temporal clause of indefinite action for the future with αχρι — achri (sometimes αχρις ου — achris hou or αχρις ου αν — achris hou an) and the aorist subjunctive as in Revelation 15:8; Revelation 20:3, Revelation 20:5 or the future indicative (Revelation 17:7), usually with the notion of ascent (up to) rather than extent like μεχρι — mechri (modal) sometimes occurs, but it is not necessary. But there is no futurum exactum idea in the aorist subjunctive, simply “till we seal,” not “till we shall have sealed.”Upon their foreheads (επι των μετωπων — epi tōn metōpōn). From Ezekiel 9:4. Old word (μετα ωπς — metaτους δουλους του τεου — ōps after the eye, above the eye, the space above or between the eyes), in N.T. only in the Apocalypse (Revelation 7:3; Revelation 9:4; Revelation 13:16; Revelation 14:1, Revelation 14:9; Revelation 17:5; Revelation 20:4; Revelation 22:4). For “the servants of God” (tous doulous tou theou) who are to be thus marked linked with angels in the service of God see Revelation 1:1; Revelation 2:20; Revelation 19:2, Revelation 19:5; Revelation 22:3, Revelation 22:6. [source]
Revelation 7:14 My lord [Κυριε μου]
“An address of reverence to a heavenly being” (Vincent), not an act of worship on John‘s part.Thou knowest (συ οιδας — su oidas). “At once a confession of ignorance, and an appeal for information” (Swete), not of full confidence like συ οιδας — su oidas in John 21:15.They which come out of the great tribulation Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν — kai eplunan). First aorist active indicative of πλυνω — plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι — hoi erchomenoi from οι πλυνησαντες — hoi plunēsantes to και επλυναν — kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν — kai epoiēsen in Revelation 1:6 and και πλαναι — kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω — leukainō to whiten, old verb from λευκος — leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου — en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
Revelation 7:14 They which come out of the great tribulation [οι ερχομενοι εκ της τλιπσεως της μεγαλης]
Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν — kai eplunan). First aorist active indicative of πλυνω — plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι — hoi erchomenoi from οι πλυνησαντες — hoi plunēsantes to και επλυναν — kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν — kai epoiēsen in Revelation 1:6 and και πλαναι — kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω — leukainō to whiten, old verb from λευκος — leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου — en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
Revelation 7:17 Shall be their shepherd [παιμανει αυτους]
“Shall shepherd them,” future active of ποιμαινω — poimainō (from ποιμην — poimēn shepherd), in John 21:16; Acts 20:28; 1 Peter 5:2; Revelation 2:27; Revelation 7:17; Revelation 12:5; Revelation 19:15. Jesus is still the Good Shepherd of his sheep (John 10:11, John 10:14.). Cf. Psalm 23:1.Shall guide them (οδη γησει αυτους — hodē gēsei autous). Future active of οδηγεω — hodēgeō old word (from οδηγος — hodēgos guide, Matthew 15:14), used of God‘s guidance of Israel (Exodus 15:13), of God‘s guidance of individual lives (Psalm 5:9), of the guidance of the Holy Spirit (John 16:13), of Christ‘s own guidance here (cf. John 14:4; Revelation 14:4).Unto fountains of waters of life The language is like that in Isaiah 49:10; Jeremiah 2:13. Note the order, “to life‘s water springs” (Swete) like the Vulgate ad vitae fontes aquarum, with emphasis on ζωης — zōēs (life‘s). For this idea see also John 4:12, John 4:14; John 7:38.; Revelation 21:6; Revelation 22:1, Revelation 22:17. No special emphasis on the plural here or in Revelation 8:10; Revelation 14:7; Revelation 16:4.And God shall wipe away (και εχαλειπσει ο τεος — kai exaleipsei ho theos). Repeated in Revelation 21:4 from Isaiah 25:8. Future active of εχαλειπω — exaleiphō old compound, to wipe out (εχ — ex), off, away, already in Revelation 3:5 for erasing a name and in Acts 3:19 for removing the stain (guilt) of sin.Every tear Old word, with other form, δακρυ — dakru in Luke 7:38, Luke 7:44. Note repetition of εκ — ek with οπταλμων — ophthalmōn (out of their eyes). “Words like these of Revelation 7:15-17 must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts” (Baljon). [source]
Revelation 9:14 Which had the trumpet [ο εχων την σαλπιγγα]
Nominative case in apposition with αγγελωι — aggelōi (dative), the same anomalous phenomenon in Revelation 2:20; Revelation 3:12; Revelation 14:12. Swete treats it as a parenthesis, like Revelation 4:1; Revelation 11:15.Loose (λυσον — luson). First aorist (ingressive) active imperative of λυω — luō “let loose.” Another group of four angels (Revelation 7:1) like Acts 12:4, described here “which are bound” (τους δεδεμενους — tous dedemenous). Perfect passive articular participle of δεω — deō evidently the leaders of the demonic horsemen (Revelation 9:15.) as the four angels let loose the demonic locusts (Revelation 7:1.), both quaternions agents of God‘s wrath.At the great river Euphrates A regular epithet of the Euphrates (Revelation 16:12; Genesis 15:18; Deuteronomy 1:7). It rises in Armenia and joins the Tigris in lower Babylonia, a total length of nearly 1800 miles, the eastern boundary of the Roman Empire next to Parthia. [source]
Revelation 9:20 Of the works [εκ των εργων]
For this use of εκ — ek after μετανοεω — metanoeō see Revelation 2:21; Revelation 9:21; Revelation 16:11. By “works” Negative purpose clause with ινα μη — hina mē and the future active of προσκυνεω — proskuneō as in Revelation 9:5.Devils Both in the O.T. (Deuteronomy 32:17; Psalm 96:5; Psalm 106:37) and in the N.T. (1 Corinthians 10:21) the worship of idols is called the worship of unclean spirits. Perhaps this is one explanation of the hideous faces given these images. “The idols” See Daniel 5:23 for this picture of heathen idols. The helplessness of these idols, “which can neither see nor hear nor walk” (α ουτε βλεπειν δυνανται ουτε ακουειν ουτε περιπατειν — ha oute blepein dunantai oute akouein oute peripatein), is often presented in the O.T. (Psalm 115:4; Psalm 135:15-18). [source]

What do the individual words in Revelation 2:2 mean?

I know the works of you and the labor - endurance that not you are able to tolerate evil [ones] you have tested those claiming to be apostles not are you have found them FALSE
Οἶδα τὰ ἔργα σου καὶ τὸν κόπον τὴν ὑπομονήν ὅτι οὐ δύνῃ βαστάσαι κακούς ἐπείρασας τοὺς λέγοντας ἑαυτοὺς ἀποστόλους οὐκ εἰσίν εὗρες αὐτοὺς ψευδεῖς

Οἶδα  I  know 
Parse: Verb, Perfect Indicative Active, 1st Person Singular
Root: οἶδα  
Sense: to see.
ἔργα  works 
Parse: Noun, Accusative Neuter Plural
Root: ἔργον  
Sense: business, employment, that which any one is occupied.
σου  of  you 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular
Root: σύ  
Sense: you.
κόπον  labor 
Parse: Noun, Accusative Masculine Singular
Root: κόπος  
Sense: a beating.
τὴν  - 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
ὑπομονήν  endurance 
Parse: Noun, Accusative Feminine Singular
Root: ὑπομονή  
Sense: steadfastness, constancy, endurance.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
δύνῃ  you  are  able 
Parse: Verb, Present Indicative Middle or Passive, 2nd Person Singular
Root: δύναμαι  
Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom.
βαστάσαι  to  tolerate 
Parse: Verb, Aorist Infinitive Active
Root: βαστάζω  
Sense: to take up with the hands.
κακούς  evil  [ones] 
Parse: Adjective, Accusative Masculine Plural
Root: κακός  
Sense: of a bad nature.
ἐπείρασας  you  have  tested 
Parse: Verb, Aorist Indicative Active, 2nd Person Singular
Root: πειράζω  
Sense: to try whether a thing can be done.
τοὺς  those 
Parse: Article, Accusative Masculine Plural
Root:  
Sense: this, that, these, etc.
λέγοντας  claiming 
Parse: Verb, Present Participle Active, Accusative Masculine Plural
Root: λέγω 
Sense: to say, to speak.
ἑαυτοὺς  to  be 
Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Plural
Root: ἑαυτοῦ  
Sense: himself, herself, itself, themselves.
ἀποστόλους  apostles 
Parse: Noun, Accusative Masculine Plural
Root: ἀπόστολος  
Sense: a delegate, messenger, one sent forth with orders.
εὗρες  you  have  found 
Parse: Verb, Aorist Indicative Active, 2nd Person Singular
Root: εὑρίσκω  
Sense: to come upon, hit upon, to meet with.
ψευδεῖς  FALSE 
Parse: Adjective, Accusative Masculine Plural
Root: ψευδής  
Sense: lying, deceitful, false.