KJV: I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.
YLT: I have known thy works, and tribulation, and poverty -- yet thou art rich -- and the evil-speaking of those saying themselves to be Jews, and are not, but are a synagogue of the Adversary.
Darby: I know thy tribulation and thy poverty; but thou art rich; and the railing of those who say that they themselves are Jews, and are not, but a synagogue of Satan.
ASV: I know thy tribulation, and thy poverty (but thou art rich), and the blasphemy of them that say they are Jews, and they art not, but are a synagogue of Satan.
Οἶδά | I know |
Parse: Verb, Perfect Indicative Active, 1st Person Singular Root: οἶδα Sense: to see. |
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σου | your |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
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τὴν | - |
Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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θλῖψιν | tribulation |
Parse: Noun, Accusative Feminine Singular Root: θλῖψις Sense: a pressing, pressing together, pressure. |
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πτωχείαν | poverty |
Parse: Noun, Accusative Feminine Singular Root: πτωχεία Sense: beggary. |
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πλούσιος | rich |
Parse: Adjective, Nominative Masculine Singular Root: πλούσιος Sense: wealthy, abounding in material resources. |
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εἶ | you are |
Parse: Verb, Present Indicative Active, 2nd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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βλασφημίαν | slander |
Parse: Noun, Accusative Feminine Singular Root: βλασφημία Sense: slander, detraction, speech injurious, to another’s good name. |
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τῶν | those |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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λεγόντων | claiming |
Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: λέγω Sense: to say, to speak. |
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Ἰουδαίους | Jews |
Parse: Adjective, Accusative Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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εἶναι | to be |
Parse: Verb, Present Infinitive Active Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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ἑαυτούς | themselves |
Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Plural Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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συναγωγὴ | a synagogue |
Parse: Noun, Nominative Feminine Singular Root: συναγωγή Sense: a bringing together, gathering (as of fruits), a contracting. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Σατανᾶ | of Satan |
Parse: Noun, Genitive Masculine Singular Root: Σατανᾶς Sense: adversary (one who opposes another in purpose or act), the name given to. |
Greek Commentary for Revelation 2:9
Separate articles of same gender, emphasizing each item. The tribulation was probably persecution, which helped to intensify the poverty of the Christians (James 2:5; 1 Corinthians 1:26; 2 Corinthians 6:10; 2 Corinthians 8:2). In contrast with the wealthy church in Laodicea (Revelation 3:17). [source]
Parenthesis to show the spiritual riches of this church in contrast with the spiritual poverty in Laodicea (Revelation 3:17), this a rich poor church, that a poor rich church. Rich in grace toward God (Luke 12:21) and in good deeds (1 Timothy 6:18). Perhaps Jews and pagans had pillaged their property (Hebrews 10:34), poor as they already were.Blasphemy (βλασπημιαν blasphēmian). Reviling believers in Christ. See Mark 7:22. The precise charge by these Jews is not indicated, but see Acts 13:45.Of them which say “From those saying” This is the accusative of general reference and the infinitive in indirect discourse after λεγω legō (Acts 5:36; Acts 8:9) even though λεγοντων legontōn is here ablative (cf. Revelation 3:9), common idiom. These are actual Jews and only Jews, not Christians.And they are not Another parenthesis like that in Revelation 2:2. These are Jews in name only, not spiritual Jews (Galatians 6:15., Romans 2:28).A synagogue of Satan (συναγωγη του Σατανα sunagōgē tou Satanā). In Revelation 3:9 again and note Revelation 2:13, Revelation 2:24, serving the devil (John 8:44) instead of the Lord (Numbers 16:3; Numbers 20:4). [source]
Reviling believers in Christ. See Mark 7:22. The precise charge by these Jews is not indicated, but see Acts 13:45. [source]
“From those saying” This is the accusative of general reference and the infinitive in indirect discourse after λεγω legō (Acts 5:36; Acts 8:9) even though λεγοντων legontōn is here ablative (cf. Revelation 3:9), common idiom. These are actual Jews and only Jews, not Christians.And they are not Another parenthesis like that in Revelation 2:2. These are Jews in name only, not spiritual Jews (Galatians 6:15., Romans 2:28).A synagogue of Satan (συναγωγη του Σατανα sunagōgē tou Satanā). In Revelation 3:9 again and note Revelation 2:13, Revelation 2:24, serving the devil (John 8:44) instead of the Lord (Numbers 16:3; Numbers 20:4). [source]
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. [source]
Another parenthesis like that in Revelation 2:2. These are Jews in name only, not spiritual Jews (Galatians 6:15., Romans 2:28).A synagogue of Satan (συναγωγη του Σατανα sunagōgē tou Satanā). In Revelation 3:9 again and note Revelation 2:13, Revelation 2:24, serving the devil (John 8:44) instead of the Lord (Numbers 16:3; Numbers 20:4). [source]
In Revelation 3:9 again and note Revelation 2:13, Revelation 2:24, serving the devil (John 8:44) instead of the Lord (Numbers 16:3; Numbers 20:4). [source]
Omit. [source]
See on Matthew 13:21. Referring to the persecutions of Jewish and heathen oppressors. See on Smyrna, Revelation 2:8. [source]
Because, like all the other early Christian churches, the majority of its members were of the poorer classes, and also, perhaps, with reference to their robbery by persecutors. See on poor, Matthew 5:3. [source]
In faith and grace. Compare James 2:6, James 2:7; 1 Timothy 6:17, 1 Timothy 6:18; Luke 12:21; Matthew 19:21. [source]
See on Mark 7:22. Not primarily direct blasphemy against God, but reviling at believers. [source]
Literally. Not Christians, as in Philemon 3:3; Romans 2:28, Romans 2:29. Actually Jews by birth, but not spiritually. The title is not given them by the Spirit, nor by the seer, but by themselves; and none would use that title except such as were Jews by birth and by religion. The enmity of the Jews against Christians is a familiar fact to all readers of the book of Acts; and it is a matter of history that their malignity was especially displayed toward the Church of Smyrna. In the circular letter addressed by the Church of Smyrna to the churches in the Christian world, it is related that Jews joined with heathen in clamoring that Polycarp should be cast to the lions or burned alive, and were foremost ὡς ἔθος αὐτοῖς (as was their wont ) in bringing logs for the pile, and in the endeavor to prevent the remains of the martyr from being delivered to his Christian associates for burial. [source]
For synagogue, see on assembly, James 2:2, the only passage in which the word is used for a Christian assembly. This fact goes to support the literal explanation of the term Jews. For Satan, see on Luke 10:18. For John's use of the expression the Jews, see on John 1:19. The use of the word here in an honorable sense, so different from John's custom, has been urged against his authorship of Revelation. But John here only quotes the word, and, further, employs it without the article. [source]
Reverse Greek Commentary Search for Revelation 2:9
This is a characteristic word in John. It occurs more than fifty times in his Gospel as his own expression, while there are six instances of the formula King of the Jews used by Gentiles. In the Synoptic Gospels, on the other hand, to twelve instances of King of the Jews, there are but four passages in which the word Jews occurs. In Paul's writings it is comparatively rare, mostly in contrast with Greek, and both in contrast with Christianity. In Revelation it is found twice (Revelation 2:9; Revelation 3:9), of those who say they are Jews and are not, but are “of the synagogue of Satan” and “do lie.” John, in the Gospel, distinguishes between the multitude ( ὁ ὄχλος ) and the Jews ( Ἱουδαῖοι ). By the former he means the aggregate of the Jewish inhabitants of Palestine, the mass of the people, chiefly Galilaeans; by the latter, more particularly Judaeans, the leaders of Judaism in opposition to Jesus. The multitude are unsettled in conviction, inquisitive, despised by the Pharisees, inclined to listen to Jesus and to believe; moved by an impulse to make Him a king, escorting Him triumphantly into Jerusalem, and not appearing in the narrative of the trial and crucifixion. The Jews are tenacious of the expectation of a national Messiah. They represent the narrow, sectarian aspect of Judaism; they are the instigators and leaders of the opposition to Jesus, and to them His crucifixion is attributed. John uses the word where the other Evangelists speak of the opposers of Christ as Pharisees, Sadducees, elders, chief-priests, scribes, or lawyers. He recognizes the distinction between Pharisee and Sadducee, and though he does not mention the latter by name, he characterizes them by their position. Jesus is the key to the sense in which John employs the term Jews. He regards them in their relation to Him. The idea underlying the word is habitually that of separation from the character and privileges of a true Israelite through their rejection of Jesus. [source]
The verb only here and Hebrews 2:7, Hebrews 2:9. For στέφανος crownsee on Revelation 2:9; see on Revelation 4:4; see on 1 Peter 5:4. Paul has στέφανον λαβεῖν , 1 Corinthians 9:25. [source]
The word synagogue is a transcript of this. From σύν , together, and ἄγω , to bring. Hence, literally, a gathering or congregation, in which sense the word is common in the Septuagint, not only of assemblies for worship, but of gatherings for other public purposes. From the meeting itself the transition is easy to the place of meeting, the synagogue; and in this sense the term is used throughout the New Testament, with the following exceptions: In Acts 13:43, it is rendered congregation by the A. V., though Rev. gives synagogue; and in Revelation 2:9; Revelation 3:9, the unbelieving Jews, as a body, are called synagogue of Satan. As a designation of a distinctively Jewish assembly or place of worship it was more sharply emphasized by the adoption of the word ἐκκλησία , ecclesiato denote the Christian church. In this passage alone the word is distinctly applied to a Christian assembly or place of worship. The simplest explanation appears to be that the word designates the place of meeting for the Christian body, James using the word most familiar to the Jewish Christians; an explanation which receives countenance from the fact that, as Huther observes, “the Jewish Christians regarded themselves as still an integral part of the Jewish nation, as the chosen people of God.” As such a portion they had their special synagogue. From Acts 6:9, we learn that there were numerous synagogues in Jerusalem, representing different bodies, such as the descendants of Jewish freedmen at Rome, and the Alexandrian or Hellenistic Jews. Among these would be the synagogue of the Christians, and such would be the case in all large cities where the dispersed Jews congregated. Alford quotes a phrase from the “Testaments of the Twelve Patriarchs:” the synagogue of the Gentiles. Compare Hebrews 10:25, “the assembling together ( ἐπισυναγωγὴν ) of yourselves.”With a gold ring ( χρυσοδακτύλιος )Only here in New Testament. Not a man wearing a single gold ring (as A. V. and Rev.), which would not attract attention in an assembly where most persons wore a ring, but a gold-ringed man, having his hands conspicuously loaded with rings and jewels. The ring was regarded as an indispensable article of a Hebrew's attire, since it contained his signet; and the name of the ring, tabbath, was derived from a root signifying to impress a seal. It was a proverbial expression for a most valued object. See Isaiah 22:24; Haggai 2:23. The Greeks and Romans wore them in great profusion. Hannibal, after the battle of Cannae, sent as a trophy to Carthage, three bushels of gold rings from the fingers of the Roman knights slain in battle. To wear rings on the right hand was regarded as a mark of effeminacy; but they were worn profusely on the left. Martial says of one Charinus that he wore six on each finger, and never laid them aside, either at night or when bathing. The fops had rings of different sizes for summer and winter. Aristophanes distinguishes between the populace and those who wear rings, and in his comedy of “The Clouds” uses the formidable word σφραγιδονυχαργοκομῆται , lazy, long-haired fops, with rings and well-trimmed nails. Demosthenes was so conspicuous for this kind of ornament that, at a time of public disaster, it was stigmatized as unbecoming vanity. Frequent mention is made of their enormous cost. They were of gold and silver, sometimes of both; sometimes of iron inlaid with gold. The possible beauty of these latter will be appreciated by those who have seen the elegant gold and iron jewellery made at Toledo, in Spain. Sometimes they were of amber, ivory, or porcelain. The practice of wearing rings was adopted by the early Christians. Many of their rings were adorned with the symbols of the faith - the cross, the anchor, the monogram of Christ, etc. Among the rings found in the catacombs are some with a key, and some with both a key and a seal, for both locking and sealing a casket.Goodly apparel ( ἐσθῆτι λαμπρᾷ )Lit., bright or shining clothes. Rev., fine clothing. Vile ( ῥυπαρᾷ )Compare James 1:21; and see on 1 Peter 3:21. [source]
See on Revelation 2:9. [source]
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]
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]
Pleonastic vernacular and Hebrew repetition of the personal pronoun ην autēn (it) after the relative οτι hēn (which). Direct reference to the statement in Revelation 3:7.That (οιδα σου τα εργα hoti). This conjunction resumes the construction of ιδουαυτην oida sou ta erga (I know thy works) after the parenthesis (μικραν δυναμιν idou- και ετηρησας autēn Behold - shut).A little power Probably “little power,” little influence or weight in Philadelphia, the members probably from the lower classes (1 Corinthians 1:26.).And didst keep (τηρεω kai etērēsas). “And yet (adversative use of ουκ ηρνησω kai) didst keep” (first aorist active indicative of αρνεομαι tēreō) my word in some crisis of trial. See John 17:6 for the phrase “keeping the word.”Didst not deny First aorist middle indicative second person singular of arneomai The issue was probably forced by the Jews (cf. Revelation 2:9), but they stood true. [source]
Probably “little power,” little influence or weight in Philadelphia, the members probably from the lower classes (1 Corinthians 1:26.).And didst keep (τηρεω kai etērēsas). “And yet (adversative use of ουκ ηρνησω kai) didst keep” (first aorist active indicative of αρνεομαι tēreō) my word in some crisis of trial. See John 17:6 for the phrase “keeping the word.”Didst not deny First aorist middle indicative second person singular of arneomai The issue was probably forced by the Jews (cf. Revelation 2:9), but they stood true. [source]
First aorist middle indicative second person singular of arneomai The issue was probably forced by the Jews (cf. Revelation 2:9), but they stood true. [source]
Late omega form for διδωμι didōmi but the μι ̇mi form in Revelation 17:13 These Jewish converts are a gift from Christ. For this use of διδωμι didōmi see Acts 2:27; Acts 10:40; Acts 14:3. There is ellipse of τινας tinas before εκ ek as in Revelation 2:10 (εχ υμων ex humōn) and see Revelation 2:9 for “the synagogue of Satan.” [source]
Ablative plural in apposition with συναγωγης sunagōgēs On the construction of εαυτους Ιουδαιους ειναι heautous Ioudaious einai see note on Revelation 2:9 Present middle indicative of πσευδομαι pseudomai explanatory positive, addition here to και ουκ εισιν kai ouk eisin of Revelation 2:9, in contrast also with ο αλητινος ho alēthinos of Revelation 3:7 and in Johannine style (John 8:44; 1 John 1:10; 1 John 2:4).I will make them Future active indicative of ποιεω poieō resuming the prophecy after the parenthesis “That they come and worship” (final clause, like facio ut in Latin, with ηκω hina and the future active of προσκυνεω hēkō and και γνωσιν proskuneō). The language is based on Isaiah 45:14; Isaiah 60:14. The Jews expected homage (not worship in the strict sense) from the Gentiles, but it will come to the Christians at last (1 Corinthians 14:24). Later Ignatius (Philad. 6) warns this church against Judaizing Christians, perhaps one result of an influx of Jews.And to know Continuation of the purpose clause with ινα hina but with the second aorist active subjunctive rather than the less usual future indicative. See both constructions also with εγω ηγαπησα σε hina in Revelation 22:14. Probably a reminiscence of Isaiah 43:4 in egō ēgapēsa se (I loved thee), first aorist active indicative. [source]
Present middle indicative of πσευδομαι pseudomai explanatory positive, addition here to και ουκ εισιν kai ouk eisin of Revelation 2:9, in contrast also with ο αλητινος ho alēthinos of Revelation 3:7 and in Johannine style (John 8:44; 1 John 1:10; 1 John 2:4). [source]
Perfect active indicative of πλουτεω plouteō old verb from πλουτος ploutos used here of imagined spiritual riches which the church did not possess, just the opposite of church in Smyrna (poor in wealth, rich in grace). This church was in a rich city and was rich in pride and conceit, but poor in grace and ignorant of its spiritual poverty Old adjective from τλαω tlaō to endure, and πωρος pōros a callus, afflicted, in N.T. only here and Romans 7:24. Note the one article in the predicate with all these five adjectives unifying the picture of sharp emphasis on “thou” (συ su), “thou that boastest.”Miserable Pitiable as in 1 Corinthians 15:19.Poor (πτωχος ptōchos). See Revelation 2:9 for spiritual poverty. Perhaps some local example of self-complacency is in mind.Blind Spiritual blindness as often (Matthew 23:17), and note “eye-salve” in Revelation 3:18.Naked (γυμνος gumnos). “The figure completes the picture of actual poverty” (Beckwith). See Revelation 3:15, Revelation 3:16. [source]
Pitiable as in 1 Corinthians 15:19.Poor (πτωχος ptōchos). See Revelation 2:9 for spiritual poverty. Perhaps some local example of self-complacency is in mind.Blind Spiritual blindness as often (Matthew 23:17), and note “eye-salve” in Revelation 3:18.Naked (γυμνος gumnos). “The figure completes the picture of actual poverty” (Beckwith). See Revelation 3:15, Revelation 3:16. [source]
See Revelation 2:9 for spiritual poverty. Perhaps some local example of self-complacency is in mind. [source]
Symbolical, of course, and not meant to be a complete number of the sealed (or saved) even in that generation, let alone for all time. The number connotes perfection (Alford), 12x12x1000= a hundred and forty-four thousands Nominative absolute, not agreeing in case either with αριτμον arithmon (accusative) or εσπραγισμενων esphragismenōn (genitive). So as to the case of εσπραγισμενοι esphragismenoi of every tribe of the children of Israel There are two opposite views here, one taking the sealed as referring only to Jews (either actual Jews as a remnant or just Jewish Christians), the other including Gentiles as well as Jewish Christians, that is the true Israel as in Revelation 2:9; Revelation 3:9. and like Paul in Galatians and Romans. This is the more probable view and it takes the twelve tribes in a spiritual sense. But in either view there remains the difficulty about names of the tribes. The list is not geographical, since Levi is included, but Dan is omitted and Manasseh put in his place, though he as the son of Joseph is included in Joseph. Irenaeus suggested that Antichrist was expected to come from the tribe of Dan and hence the omission here. There are various lists of the tribes in the O.T. (Genesis 35:22.; Genesis 46:8.; Gen 49; Exodus 1:1.; Numbers 1:2; Numbers 13:4; Numbers 26:34; Deuteronomy 27:11.; Deuteronomy 33:6.; Josh 13-22; Judges 5; 1 Chron 2-8; 1 Chronicles 12:24.; 1 Chronicles 27:16.; Ezek 48) and given in various orders. In 1 Chronicles 7:12 both Dan and Zebulon are omitted. Joseph is given here in place of Ephraim. The distribution is equal (12,000) to each tribe. [source]