KJV: And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive;
YLT: 'And to the messenger of the assembly of the Smyrneans write: These things saith the First and the Last, who did become dead and did live;
Darby: And to the angel of the assembly in Smyrna write: These things says the first and the last, who became dead, and lived:
ASV: And to the angel of the church in Smyrna write: These things saith the first and the last, who was dead, and lived again :
| τῷ | to the |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἀγγέλῳ | messenger |
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Parse: Noun, Dative Masculine Singular Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
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| Σμύρνῃ | Smyrna |
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Parse: Noun, Dative Feminine Singular Root: Ζμύρνα Sense: an Ionian city of Asia Minor, on the Aegean Sea, 40 miles (65 km) north of Ephesus. |
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| ἐκκλησίας | the church |
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Parse: Noun, Genitive Feminine Singular Root: ἐκκλησία Sense: a gathering of citizens called out from their homes into some public place, an assembly. |
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| γράψον | write |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: γράφω Sense: to write, with reference to the form of the letters. |
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| Τάδε | These things |
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Parse: Demonstrative Pronoun, Accusative Neuter Plural Root: ὅδε Sense: this one here, these things, as follows, thus. |
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| λέγει | says |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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| πρῶτος | First |
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Parse: Adjective, Nominative Masculine Singular Root: πρῶτος Sense: first in time or place. |
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| ἔσχατος | Last |
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Parse: Adjective, Nominative Masculine Singular Root: ἔσχατος Sense: extreme. |
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| ἐγένετο | became |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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| νεκρὸς | dead |
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Parse: Adjective, Nominative Masculine Singular Root: νεκρός Sense: properly. |
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| ἔζησεν | came to life |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ζάω Sense: to live, breathe, be among the living (not lifeless, not dead). |
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Greek Commentary for Revelation 2:8
North of Ephesus, on a gulf of the Aegean, one of the great cities of Asia (province), a seat of emperor-worship with temple to Tiberius, with many Jews hostile to Christianity who later join in the martyrdom of Polycarp, poor church (rich in grace) which receives only praise from Christ, scene of the recent massacre of Greeks by the Turks. Ramsay (op. cit., p. 251) terms Smyrna “the City of Life.” Christianity has held on here better than in any city of Asia. [source]
Repeating the language of Revelation 1:17.Which was dead (ος εγενετο νεκρος hos egeneto nekros). Rather, “who became dead” (second aorist middle indicative of γινομαι ginomai) as in Revelation 1:18.And lived again First aorist (ingressive, came to life) active of ζαω zaō Emphasis on the resurrection of Christ. [source]
Rather, “who became dead” (second aorist middle indicative of γινομαι ginomai) as in Revelation 1:18. [source]
First aorist (ingressive, came to life) active of ζαω zaō Emphasis on the resurrection of Christ. [source]
Lying a little north of Ephesus, on a gulf of the same name. The original city was destroyed about b.c. 627, and was deserted and in ruins for four hundred years. Alexander the Great contemplated its restoration, and his design was carried out after his death. The new city was built a short distance south of the ancient one, and became the finest in Asia Minor, being known as the glory of Asia. It was one of the cities which claimed the honor of being Homer's birthplace. A splendid temple was erected by the Smyrnaeans to his memory, and a cave in the neighborhood of the city was shown where he was said to have composed his poems. Smyrna's fine harbor made it a commercial center; but it was also distinguished for its schools of rhetoric and philosophy. Polycarp was the first bishop of its church, which suffered much from persecution, and he was said to have suffered martyrdom in the stadium of the city, a.d. 166. It is argued with some plausibility that Polycarp was bishop of Smyrna at the time of the composition of Revelation, and was the person addressed here. This question, however, is bound up with that of the date of composition (see Trench, “Epistles to the Seven Churches”). The city was a seat of the worship of Cybele the Mother of the gods, and of Dionysus or Bacchus. [source]
Lit., became dead. [source]
Lit., lived. Rev., properly, lived again; the word being used of restoration to life. See, for a similar usage, Matthew 9:18; John 5:25. [source]
Reverse Greek Commentary Search for Revelation 2:8
See on Matthew 13:21. Referring to the persecutions of Jewish and heathen oppressors. See on Smyrna, Revelation 2:8. [source]
This epithet is three times ascribed to Jehovah by Isaiah (Isaiah 41:4; Isaiah 44:6; Isaiah 48:12); three times in this book (here, Revelation 2:8; Revelation 22:13). Richard of St. Victor comments thus: “I am the first and the last. First through creation, last through retribution. First, because before me a God was not formed; last, because after me there shall not be another. First, because all things are from me; last, because all things are to me; from me the beginning, to me the end. First, because I am the cause of origin; last, because I am the judge and the end” (cited by Trench). [source]
The first and the last letters of the Greek alphabet, each with its own neuter (grammatical gender) article. This description of the eternity of God recurs in Revelation 21:6 with the added explanation η αρχη και το τελος hē archē kai to telos (the Beginning and the End) and of Christ in Revelation 22:13 with the still further explanation ο πρωτος και ο εσχατος ho prōtos kai ho eschatos (the First and the Last). This last phrase appears also in Revelation 1:17; Revelation 2:8 without το Αλπα και το Ο to Alpha kai to O The change of speaker here is unannounced, as in Revelation 16:15; Revelation 18:20. Only here and Revelation 21:5. is God introduced as the speaker. The eternity of God guarantees the prophecy just made. [source]
First aorist active indicative of τιτημι tithēmi The act restored John‘s confidence.Fear not (μη ποβου mē phobou). Cf. Luke 1:13 to Zacharias to give comfort.I am the first and the last Used in Isaiah 44:6; Isaiah 48:12 of God, but here, Revelation 2:8; Revelation 22:13 of Christ.And the Living One (και ο ζων kai ho zōn). Present active articular participle of ζαω zaō another epithet of God common in the O.T. (Deuteronomy 32:40; Isaiah 49:18, etc.) and applied purposely to Jesus, with which see John 5:26 for Christ‘s own words about it. [source]
Used in Isaiah 44:6; Isaiah 48:12 of God, but here, Revelation 2:8; Revelation 22:13 of Christ.And the Living One (και ο ζων kai ho zōn). Present active articular participle of ζαω zaō another epithet of God common in the O.T. (Deuteronomy 32:40; Isaiah 49:18, etc.) and applied purposely to Jesus, with which see John 5:26 for Christ‘s own words about it. [source]
This demonstrative seven times here, once with the message to each church (Revelation 2:1, Revelation 2:8, Revelation 2:12, Revelation 2:18; Revelation 2:1, Revelation 2:7, Revelation 2:14), only once elsewhere in N.T. (Acts 21:11).He that holdeth (ο κρατων ho kratōn). Present active articular participle of κρατεω krateō a stronger word than εχων echōn in Revelation 1:16, to which it refers.He that walketh Present active articular participle of περιπατεω peripateō an allusion to Revelation 1:13. These two epithets are drawn from the picture of Christ in Revelation 1:13-18, and appropriately to conditions in Ephesus describe Christ‘s power over the churches as he moves among them. [source]
First aorist passive of διδωμι didōmi Picture of the heavenly court of assizes.The souls (τας πσυχας tas psuchas). Accusative after ειδον eidon at the beginning of the verse.Of them that had been beheaded Genitive of the articular perfect passive participle of πελεκιζω pelekizō old word (from πελεκυς pelekus an axe, the traditional instrument for execution in republican Rome, but later supplanted by the sword), to cut off with an axe, here only in N.T. See Revelation 6:9; Revelation 18:24; Revelation 19:2 for previous mention of these martyrs for the witness of Jesus (Revelation 1:9; Revelation 12:17; Revelation 19:10). Others also besides martyrs shared in Christ‘s victory, those who refused to worship the beast or wear his mark as in Revelation 13:15; Revelation 14:9.; Revelation 16:2; Revelation 19:20.And they lived (και εζησαν kai ezēsan). First aorist active indicative of ζαω zaō If the ingressive aorist, it means “came to life” or “lived again” as in Revelation 2:8 and so as to Revelation 20:5. If it is the constative aorist here and in Revelation 20:5, then it could mean increased spiritual life. See John 5:21-29 for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in Revelation 2:11; Revelation 20:6, Revelation 20:14.And reigned with Christ Same use of the first aorist active indicative of βασιλευω basileuō but more clearly constative. Beckwith and Swete take this to apply solely to the martyrs, the martyrs‘ reign with Christ. [source]
First aorist active indicative of ζαω zaō If the ingressive aorist, it means “came to life” or “lived again” as in Revelation 2:8 and so as to Revelation 20:5. If it is the constative aorist here and in Revelation 20:5, then it could mean increased spiritual life. See John 5:21-29 for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in Revelation 2:11; Revelation 20:6, Revelation 20:14. [source]
Not the first of creatures as the Arians held and Unitarians do now, but the originating source of creation through whom God works (Colossians 1:15, Colossians 1:18, a passage probably known to the Laodiceans, John 1:3; Hebrews 1:2, as is made clear by Revelation 1:18; Revelation 2:8; Revelation 3:21; Revelation 5:13). [source]
Genitive of the articular perfect passive participle of πελεκιζω pelekizō old word (from πελεκυς pelekus an axe, the traditional instrument for execution in republican Rome, but later supplanted by the sword), to cut off with an axe, here only in N.T. See Revelation 6:9; Revelation 18:24; Revelation 19:2 for previous mention of these martyrs for the witness of Jesus (Revelation 1:9; Revelation 12:17; Revelation 19:10). Others also besides martyrs shared in Christ‘s victory, those who refused to worship the beast or wear his mark as in Revelation 13:15; Revelation 14:9.; Revelation 16:2; Revelation 19:20.And they lived (και εζησαν kai ezēsan). First aorist active indicative of ζαω zaō If the ingressive aorist, it means “came to life” or “lived again” as in Revelation 2:8 and so as to Revelation 20:5. If it is the constative aorist here and in Revelation 20:5, then it could mean increased spiritual life. See John 5:21-29 for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in Revelation 2:11; Revelation 20:6, Revelation 20:14.And reigned with Christ Same use of the first aorist active indicative of βασιλευω basileuō but more clearly constative. Beckwith and Swete take this to apply solely to the martyrs, the martyrs‘ reign with Christ. [source]
Applied to God in Revelation 1:8; Revelation 21:6, and here alone to Christ, crowning proof in this book of Christ‘s deity. So in Revelation 21:6 God is termed, as Christ is here, η αρχη και το τελος hē archē kai to telos (the beginning and the end), while ο πρωτος και ο εσχατος ho prōtos kai ho eschatos (the first and the last) is applied only to Christ (Revelation 1:17; Revelation 2:8). Solemn assurance is thus given that Christ is qualified to be the Judge of Revelation 22:12 (cf. Matt 25:31-46). In Hebrews 12:2 Jesus is the αρχηγος και τελειωτης της πιστεως archēgos kai teleiōtēs tēs pisteōs (the author and finisher of faith). Christ was the Creator of the universe for the Father. So now he is the Consummation of redemption. [source]
Personal (masculine article) name here alone, though in Isaiah 65:16 we have “the God of Amen” understood in the lxx as “the God of truth” Here applied to Christ. See Revelation 1:5 for ο μαρτυς ο πιστος ho martus ho pistos (the faithful witness) and Revelation 3:7 for ο αλητινος ho alēthinos (the genuine), “whose testimony never falls short of the truth” (Swete).The beginning of the creation of God (η αρχη της κτισεως του τεου hē archē tēs ktiseōs tou theou). Not the first of creatures as the Arians held and Unitarians do now, but the originating source of creation through whom God works (Colossians 1:15, Colossians 1:18, a passage probably known to the Laodiceans, John 1:3; Hebrews 1:2, as is made clear by Revelation 1:18; Revelation 2:8; Revelation 3:21; Revelation 5:13). [source]