KJV: And I gave her space to repent of her fornication; and she repented not.
YLT: and I did give to her a time that she might reform from her whoredom, and she did not reform;
Darby: And I gave her time that she should repent, and she will not repent of her fornication.
ASV: And I gave her time that she should repent; and she willeth not to repent of her fornication.
| ἔδωκα | I have given |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: διδῶ Sense: to give. |
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| αὐτῇ | her |
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Parse: Personal / Possessive Pronoun, Dative Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| χρόνον | time |
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Parse: Noun, Accusative Masculine Singular Root: χρόνος Sense: time either long or short. |
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| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| μετανοήσῃ | she might repent |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: μετανοέω Sense: to change one’s mind, i. |
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| θέλει | she is willing |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: θέλω Sense: to will, have in mind, intend. |
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| μετανοῆσαι | to repent |
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Parse: Verb, Aorist Infinitive Active Root: μετανοέω Sense: to change one’s mind, i. |
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| πορνείας | sexual immorality |
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Parse: Noun, Genitive Feminine Singular Root: πορνεία Sense: illicit sexual intercourse. |
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| αὐτῆς | of her |
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Parse: Personal / Possessive Pronoun, Genitive Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Revelation 2:21
First aorist active indicative of διδωμι didōmi allusion to a definite visit or message of warning to this woman. [source]
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]
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]
Lit., time, as Rev. [source]
See on Matthew 3:2; see on Matthew 21:29. [source]
Lit., out of; i.e., so as to come out of and escape from her sin. See on Revelation 2:7. [source]
Reverse Greek Commentary Search for Revelation 2:21
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- -DIVIDER- 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]
Read αὐτῆς her(deeds). Repent out of ( ἐκ ) as in Revelation 2:21. [source]
“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]
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]
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]