KJV: So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.
YLT: So -- because thou art lukewarm, and neither cold nor hot, I am about to vomit thee out of my mouth;
Darby: Thus because thou art lukewarm, and neither cold nor hot, I am about to spue thee out of my mouth.
ASV: So because thou art lukewarm, and neither hot nor cold, I will spew thee out of my mouth.
οὕτως | So |
Parse: Adverb Root: οὕτως Sense: in this manner, thus, so. |
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ὅτι | because |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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χλιαρὸς | lukewarm |
Parse: Adjective, Nominative Masculine Singular Root: χλιαρός Sense: tepid, lukewarm. |
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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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οὔτε | neither |
Parse: Conjunction Root: οὔτε Sense: neither, and not. |
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ζεστὸς | hot |
Parse: Adjective, Nominative Masculine Singular Root: ζεστός Sense: boiling hot, hot. |
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οὔτε | nor |
Parse: Conjunction Root: οὔτε Sense: neither, and not. |
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ψυχρός | cold |
Parse: Adjective, Nominative Masculine Singular Root: ψυχρός Sense: cold, cool. |
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μέλλω | I am about |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: μέλλω Sense: to be about. |
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ἐμέσαι | to spit |
Parse: Verb, Aorist Infinitive Active Root: ἐμέω Sense: to vomit, vomit forth, throw up. |
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ἐκ | out of |
Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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στόματός | mouth |
Parse: Noun, Genitive Neuter Singular Root: στόμα Sense: the mouth, as part of the body: of man, of animals, of fish, etc. |
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μου | of Me |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
Greek Commentary for Revelation 3:16
Tepid. Old adjective from χλιω chliō to liquefy, to melt, here alone in N.T. [source]
“I am about to,” on the point of. Spew thee (σε εμεσαι se emesai). First aorist active infinitive of εμεω emeō old verb to vomit, to reject with extreme disgust, here alone in N.T. [source]
First aorist active infinitive of εμεω emeō old verb to vomit, to reject with extreme disgust, here alone in N.T. [source]
I am about or have in mind. Not a declaration of immediate and inexorable doom, but implying a possibility of the determination being changed. [source]
Only here in the New Testament. Foremost and most numerous among the lost, Dante places those who had been content to remain neutral in the great contest between good and evil.“Master, what is this which now I hear?What folk is this, which seems by pain so vanquished? And he to me: “This miserable mode-DIVIDER- Maintain the melancholy souls of those-DIVIDER- Who lived withouten infamy or praise. -DIVIDER- -DIVIDER- Commingled are they with that caitiff choir. -DIVIDER- -DIVIDER- Of angels, who have not rebellious been,-DIVIDER- Nor faithful were to God, but were for self. -DIVIDER- -DIVIDER- The heavens expelled them, not to be less fair;-DIVIDER- Nor them the nethermore abyss receives,-DIVIDER- For glory none the damned would have from them.”“Inferno,” iii., 33-42. [source]
Only here in the New Testament. Compare Leviticus 18:28; Leviticus 20:22. [source]
Reverse Greek Commentary Search for Revelation 3:16
Held in honour, prized, precious, dear (Luke 14:8; 1 Peter 2:4; Philemon 2:29), common Greek word. Even though a slave he was dear to him.Was sick (αυτωι εντιμος kakōs echōn). Having it bad. Common idiom. See note on Matthew 4:24; Matthew 8:16; Mark 2:17; Luke 5:31, etc. Matthew 8:6 notes that the slave was a paralytic.And at the point of death Imperfect active of ημελλεν τελευταιν mellō (note double augment μελλω ē) which is used either with the present infinitive as here, the aorist (Revelation 3:16), or even the future because of the future idea in η mellō (Acts 11:28; Acts 24:15). He was about to die. [source]
Imperfect active of ημελλεν τελευταιν mellō (note double augment μελλω ē) which is used either with the present infinitive as here, the aorist (Revelation 3:16), or even the future because of the future idea in η mellō (Acts 11:28; Acts 24:15). He was about to die. [source]
Commonly explained by making both verbs govern your temptation. Thus the meaning would be: “You were tempted to treat my preaching contemptuously because of my bodily infirmity; but you did not despise nor reject that which was a temptation to you.” This is extremely far fetched, awkward, and quite without parallel in Paul's writings or elsewhere. It does not suit the following but received me, etc. It lays the stress on the Galatians' resistance of a temptation to despise Paul; whereas the idea of a temptation is incidental. On this construction we should rather expect Paul to say: “Ye did despise and repudiate this temptation.” Better, make your temptation, etc., dependent on ye know (Galatians 4:13); place a colon after flesh, and make both verbs govern me in the following clause. Rend. “Ye know how through infirmity of the flesh I preached the gospel to you the first time, and (ye know) your temptation which was in my flesh: ye did not despise nor reject me, but received me.” The last clause thus forms one of a series of short and detached clauses beginning with Galatians 4:10. Ὁυκ ἐξουθενήσατε yedid not set at nought, from οὐδέν nothingThe form οὐθέν occurs Luke 22:35; Luke 23:14; Acts 19:27; Acts 26:26; 1 Corinthians 13:2; 2 Corinthians 11:8. For the compound here, comp. Luke 18:9; Luke 23:11; Acts 4:11; 2 Corinthians 10:10. oClass. Ἑξεπτύσατε spurnedN.T.oLit. spat out. A strong metaphor, adding the idea of contempt to that of setting at nought. Comp. Hom. Od. v. 322; Aristoph. Wasps, 792. The two verbs express contemptuous indifference. Ἑμέσαι tovomit, as a figure of contemptuous rejection, is found in Revelation 3:16. The simple πτύειν tospit only in the literal sense in N.T. Mark 7:33; Mark 8:23; John 9:6, and no other compound occurs. [source]
The verb is akin to ζεστός hotin Revelation 3:16, on which see note. [source]
The exact meaning of the term here is uncertain. The following are the principal interpretations: 1. The officials known as angels or messengers of the synagogue, transferred to the Christian Church. These were mere clerks or readers; so that their position does not answer to that of the angels presiding over the churches. There is, besides, no trace of the transfer of that office to the Christian Church. -DIVIDER- -DIVIDER- 2. Angels proper Heavenly guardians of the churches. This is urged on the ground that the word is constantly used in Revelation of a heavenly being; by reference to the angels of the little ones (Matthew 18:10), and to Peter's angel (Acts 12:15). It is urged that, if an individual may have a guardian angel, so may a Church. Reference is also made to the tutelar national angels of Daniel 10:21; Daniel 12:1. -DIVIDER- -DIVIDER- But why should the seer be instructed to write to heavenly messengers, with exhortations to repentance and fidelity, and describing them as “rich,” “poor,” “lukewarm,” etc. (Revelation 2:4; Revelation 3:1, Revelation 3:16)?-DIVIDER- 3. The angels are a personification of the churches themselves: the Church being spoken of as if concentrated in its angel or messenger. But in Revelation 1:20, they are explicitly distinguished from the golden candlesticks, the churches. -DIVIDER- -DIVIDER- 4. The rulers ard teachers of the congregation. These are compared by Daniel (Daniel 12:3) to stars. See Malachi 2:7, where the priest is called the messenger (angel) of the Lord; and Malachi 3:1, where the same word is used of the prophet. See also Haggai 1:13. Under this interpretation two views are possible. (a) The angels are Bishops; the word ἄγγελος sometimes occurring in that sense (as in Jerome and Socrates). This raises the question of the existence of episcopacy towards the close of the first century. (b) The word is used of the ministry collectively; the whole board of officers, including both presbyters and deacons, who represented and were responsible for the moral condition of the churches. See Acts 20:17, Acts 20:28; 1 Peter 5:1-5. -DIVIDER- -DIVIDER- Dr. Schaff says: “This phraseology of the Apocalypse already looks towards the idea of episcopacy in its primitive form, that is, to a monarchical concentration of governmental form in one person, bearing a patriarchal relation to the congregation, and responsible in an eminent sense for the spiritual condition of the whole … . But even in this case we must insist on an important distinction between the 'angels' of the Book of Revelation and the later diocesan Bishops. For aside from the very limited extent of their charges, as compared with the large territory of most Greek, Roman Catholic, and Anglican Bishops, these angels stood below the Apostles and their legates, and were not yet invested with the great power (particularly the right to confirm and ordain) which fell to the later Bishops after the death of the Apostles … . The angels, accordingly, if we are to understand by them single individuals, must be considered as forming the transition from the presbyters of the apostolic age to the Bishops of the second century” (“History of the Apostolic Church”). -DIVIDER- -DIVIDER- [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]
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]
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]
“The figure completes the picture of actual poverty” (Beckwith). See Revelation 3:15, Revelation 3:16. [source]