KJV: Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.
YLT: lo, I make of the synagogue of the Adversary those saying themselves to be Jews, and are not, but do lie; lo, I will make them that they may come and bow before thy feet, and may know that I loved thee.
Darby: Behold, I make them of the synagogue of Satan who say that they are Jews, and are not, but lie; behold, I will cause that they shall come and shall do homage before thy feet, and shall know that I have loved thee.
ASV: Behold, I give of the synagogue of Satan, of them that say they are Jews, and they are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.
| ἰδοὺ | Behold |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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| διδῶ | I give |
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Parse: Verb, Present Subjunctive Active, 1st Person Singular Root: διδῶ Sense: to give. |
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| ἐκ | [those] from |
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Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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| συναγωγῆς | synagogue |
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Parse: Noun, Genitive Feminine Singular Root: συναγωγή Sense: a bringing together, gathering (as of fruits), a contracting. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Σατανᾶ | of Satan |
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Parse: Noun, Genitive Masculine Singular Root: Σατανᾶς Sense: adversary (one who opposes another in purpose or act), the name given to. |
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| τῶν | those |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| λεγόντων | declaring |
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Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: λέγω Sense: to say, to speak. |
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| ἑαυτοὺς | themselves |
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Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Plural Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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| Ἰουδαίους | Jews |
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Parse: Adjective, Accusative Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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| εἶναι | to be |
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Parse: Verb, Present Infinitive Active Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ψεύδονται | they lie |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Plural Root: ψεύδομαι Sense: to lie, to speak deliberate falsehoods. |
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| ποιήσω | I will cause |
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Parse: Verb, Future Indicative Active, 1st Person Singular Root: ποιέω Sense: to make. |
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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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| ἥξουσιν | they will come |
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Parse: Verb, Future Indicative Active, 3rd Person Plural Root: ἥκω Sense: to have come, have arrived, be present. |
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| προσκυνήσουσιν | will worship |
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Parse: Verb, Future Indicative Active, 3rd Person Plural Root: προσκυνέω Sense: to kiss the hand to (towards) one, in token of reverence. |
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| ἐνώπιον | before |
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Parse: Preposition Root: ἐνώπιον Sense: in the presence of, before. |
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| ποδῶν | feet |
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Parse: Noun, Genitive Masculine Plural Root: πούς Sense: a foot, both of men or beast. |
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| σου | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
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| γνῶσιν | they shall know |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Plural Root: γινώσκω Sense: to learn to know, come to know, get a knowledge of perceive, feel. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| ἠγάπησά | have loved |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: ἀγαπάω Sense: of persons. |
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Greek Commentary for Revelation 3:9
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]
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]
“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. [source]
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]
Rev., rightly, I give. See on Revelation 3:8. The sense is broken off there and resumed here. [source]
Certain ones of the synagogue. Most interpreters refer to the Jews. Others explain more generally, of the bowing down of the Church's enemies at her feet. Trench refers to a passage in the Epistle of Ignatius to this Philadelphian church, implying the actual presence in the midst of it of converts from Judaism, who preached the faith which they once persecuted. [source]
See on Revelation 2:9. [source]
Lit., I will make them that they shall come. [source]
Compare Isaiah 60:14; Isaiah 49:23. [source]
Reverse Greek Commentary Search for Revelation 3:9
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]
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 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]
Purpose clause with ινα hina and first future passive indicative of κερδαινω kerdainō old verb, to gain (from κερδος kerdos gain, interest) as in Matthew 18:15. See the future with ινα hina also in Luke 20:10; Revelation 3:9. [source]
Without article. About wives see note on Colossians 3:18; and note on Ephesians 5:22; and note on Titus 2:4.To your own husbands (τοις ιδιοις ανδρασιν tois idiois andrasin). Ιδιοις Idiois occurs also in Ephesians and Titus, but not in Colossians. It strengthens the idea of possession in the article τοις tois Wives are not enjoined to be in subjection to the husbands of other women, as some think it fine to be (affinities!)Even if any obey not the word Condition of first class and dative case of λογος logos (1 Peter 1:23, 1 Peter 1:25; 1 Peter 2:8), that is, remain heathen.That they be gained (ινα κερδητησονται hina kerdēthēsontai). Purpose clause with ινα hina and first future passive indicative of κερδαινω kerdainō old verb, to gain (from κερδος kerdos gain, interest) as in Matthew 18:15. See the future with ινα hina also in Luke 20:10; Revelation 3:9.Without the word Probably here “word from their wives” (Hart), the other sense of λογος logos (talk, not technical “word of God”).By the behaviour of their wives (δια της των γυναικων αναστροπης dia tēs tōn gunaikōn anastrophēs). Won by pious living, not by nagging. Many a wife has had this blessed victory of grace. [source]
Condition of first class and dative case of λογος logos (1 Peter 1:23, 1 Peter 1:25; 1 Peter 2:8), that is, remain heathen.That they be gained (ινα κερδητησονται hina kerdēthēsontai). Purpose clause with ινα hina and first future passive indicative of κερδαινω kerdainō old verb, to gain (from κερδος kerdos gain, interest) as in Matthew 18:15. See the future with ινα hina also in Luke 20:10; Revelation 3:9.Without the word Probably here “word from their wives” (Hart), the other sense of λογος logos (talk, not technical “word of God”).By the behaviour of their wives (δια της των γυναικων αναστροπης dia tēs tōn gunaikōn anastrophēs). Won by pious living, not by nagging. Many a wife has had this blessed victory of grace. [source]
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]
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]
“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]
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]
Sub-final clause with ινα hina after ποιει poiei seen in John 11:37; Colossians 4:16; Revelation 3:9, usually with the subjunctive, but here with the future indicative as in Revelation 3:9. Note the accusative after προσκυνεω proskuneō as in Revelation 13:8. Here the death-stroke of one of the heads (Revelation 13:3) is ascribed to the beast. Clearly the delegated authority of the provincial priests of the emperor-worship is rigorously enforced, if this is the correct interpretation. [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]
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]
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]
Without τινας tinas (some) before εχ υμων ex humōn a common idiom as in Revelation 3:9; Revelation 11:19; Luke 11:49.That ye may be tried (ινα πειραστητε hina peirasthēte). Purpose clause with ινα hina and the first aorist passive subjunctive of πειραζω peirazō John himself is in exile. Peter and John had often been in prison together. James the brother of John, Paul, and Peter had all suffered martyrdom. In Revelation 3:10 a general persecution is outlined by πειρασμος peirasmos shall have (εχετε hexete). Future active, but some MSS. read εχητε echēte (present active subjunctive with hina, “that ye may have”).Tribulation ten days “Tribulation of ten days” (or “within ten days”). It is unwise to seek a literal meaning for ten days. Even ten days of suffering might seem an eternity while they lasted.Be thou faithful (γινου πιστος ginou pistos). “Keep on becoming faithful” (present middle imperative of γινομαι ginomai), “keep on proving faithful unto death” (Hebrews 12:4) as the martyrs have done (Jesus most of all).The crown of life See this very image in James 1:12, a familiar metaphor in the games at Smyrna and elsewhere in which the prize was a garland. See also Revelation 3:11. The crown consists in life (Revelation 2:7). See Paul‘s use of στεπανος stephanos in 1 Corinthians 9:25; 2 Timothy 4:8. [source]
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]
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]
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]
First aorist passive indicative of ειπον eipon they should not hurt Sub-final (object clause subject of ερρετη errethē) with ινα μη hina mē and the future active of αδικεω adikeō as in Revelation 3:9; Revelation 8:3. Vegetation had been hurt sufficiently by the hail (Revelation 8:7). [source]
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]
Sub-final clause with ινα hina and the future indicative (as in Revelation 3:9; Revelation 6:4) middle rather than the aorist middle subjunctive αναπαυσωνται anapausōntai of Aleph C.Yet for a little time (ετι χρονον μικρον eti chronon mikron). Accusative of extension of time as in Revelation 20:3. Perhaps rest from their cry for vengeance and also rest in peace (Revelation 14:13). For the verb αναπαυω anapauō see note on Matthew 11:28.Until should be fulfilled Future indefinite temporal clause with εως heōs and the first aorist passive subjunctive of πληροω plēroō to fill full (Matthew 23:32; Colossians 2:10), “until be filled full” (the number of), regular Greek idiom.Which should be killed (οι μελλοντες αποκτεννεσται hoi mellontes apoktennesthai). Regular construction of articular present active participle of μελλω mellō (about to be, going to be) with the present passive infinitive of αποκτεννω apoktennō Aeolic and late form for αποκτεινω apokteinō to kill (also in Mark 12:5). John foresees more persecution coming (Revelation 2:10; Revelation 3:10). [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]
Sub-final clause again with ινα hina but this time with the first future passive indicative (like Revelation 3:9; Revelation 6:4; Revelation 8:3; Revelation 13:12) of βασανιζω basanizō old verb, to test metals (from βασανος basanos Matthew 4:24) by touchstone, then to torture like Matthew 8:29, further in Revelation 11:10; Revelation 12:2; Revelation 14:10; Revelation 20:10.Five months (μηνας πεντε mēnas pente). Accusative of extent of time. The actual locust is born in the spring and dies at the end of summer (about five months).Torment Late word for torture, from βασανιζω basanizō in N.T. only in Revelation 9:5; Revelation 14:11; Revelation 18:7, Revelation 18:10, Revelation 18:15. The wound of the scorpion was not usually fatal, though exceedingly painful.When it striketh a man (οταν παισηι αντρωπον hotan paisēi anthrōpon). Indefinite temporal clause with οταν hotan and the first aorist active subjunctive of παιω paiō (Matthew 26:51), old verb, to smite, “whenever it smites a man.” [source]