The Meaning of Revelation 13:10 Explained

Revelation 13:10

KJV: He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints.

YLT: if any one a captivity doth gather, into captivity he doth go away; if any one by sword doth kill, it behoveth him by sword to be killed; here is the endurance and the faith of the saints.

Darby: If any one leads into captivity, he goes into captivity. If any one shall kill with the sword, he must with the sword be killed. Here is the endurance and the faith of the saints.

ASV: If any man is for captivity, into captivity he goeth: if any man shall kill with the sword, with the sword must he be killed. Here is the patience and the faith of the saints.

KJV Reverse Interlinear

He that  leadeth  into captivity  shall go  into  captivity:  he that  killeth  with  the sword  must  be killed  with  the sword.  Here  is  the patience  and  the faith  of the saints. 

What does Revelation 13:10 Mean?

Verse Meaning

God promised the saints that those He has destined for captivity (i.e, Antichrist, his followers, and the saints) will eventually end up as captives (cf. Jeremiah 15:2; Jeremiah 43:11). Those who kill others (the others being believers in Jesus Christ, Revelation 13:7) will die (cf. Matthew 26:52). This assurance that God will execute justice should encourage the saints to persevere steadfastly and to trust God during this period of intense persecution and martyrdom (cf. Revelation 14:12). Possibly God meant that believers should willingly submit to whatever fate was in store for them and not resist their persecutors. [1] The whole verse is an encouragement for believers to submit to the sovereignty of God realizing that He has permitted Antichrist"s activity but that they are secure. It also assures them of divine retribution and urges them to persevere faithfully.
The First Beast Is The Little HornThe First Beast( Revelation 13:1-8)The Little Horn( Daniel 7:7-28)"All who dwell on the earth will worship him" ( Revelation 13:8).Both have a worldwide empire."It will devour the whole earth and tread it down and crush it" ( Daniel 7:7; Daniel 7:23)."The woman . . . was nourished [2] for a time and times and half a time" ( Revelation 12:14).Both have victory over the saints for three and one-half years."The saints . . . will be given into his hand for a time, times, and half a time" ( Daniel 7:25)."The beast was . . . thrown alive into the lake of fire" ( Revelation 19:20).Messiah destroys both at His second advent."The beast was slain . . . and his dominion will be taken away, annihilated and destroyed forever" ( Daniel 7:11; Daniel 7:26)."Those who had not worshiped the beast . . . came to life and reigned with Christ for a thousand years" ( Revelation 20:4-6).Immediately following both their destructions the saints will receive the messianic kingdom."Then the sovereignty, the dominion, and the greatness of all the kingdoms under the whole heaven will be given to the people of the saints" ( Daniel 7:22; Daniel 7:27).

Context Summary

Revelation 13:1-18 - The Beast And His Worshipers
The horns symbolize power; the heads, intelligence; and the beast, an earthly kingdom. The dragon must stand for Satan, who has wrought his greatest achievements through earthly potentates and systems. It is through the world-power that the spleen and hatred of hell have been vented on the saints. What a comfort to know that the duration of such power is limited to 42 symbolic months, that is, 1,260 days (or years). If you are enduring hatred and persecution, be of good cheer, for your name is written in the Lamb's book of life, Revelation 13:8. This may well compensate us amid the most violent opposition.
The beast arising from the earth, Revelation 13:11-18, may represent the persecutions of papal Rome as contrasted with those of pagan Rome in the previous verses. Or this symbol may represent some of those modern devices by which men's hearts are turned from God, such as the new semi-religious schools of thought that strive for the empire of men's minds, or the customs of modern trade, Revelation 13:17. Be these as they may, the one outstanding lesson for us all is that the child of God is always in collision with the spirit of His age. [source]

Chapter Summary: Revelation 13

1  A beast rises out of the sea with seven heads and ten horns, to whom the dragon gives his power
11  Another beast comes out of the earth,
14  causes an image to be made of the former beast,
15  and that men should worship it,
16  and receive his mark

Greek Commentary for Revelation 13:10

If any man is for captivity [ει τις εις αιχμαλωσιαν]
Condition of first class, but with no copula (εστιν — estin) expressed. For αιχμαλωσιαν — aichmalōsian (from αιχμαλωτος — aichmalōtos captive) see Ephesians 4:8, only other N.T. example. Apparently John means this as a warning to the Christians not to resist force with force, but to accept captivity as he had done as a means of grace. Cf. Jeremiah 15:2. The text is not certain, however. [source]
If any man shall kill with the sword [ει τις εν μαχαιρηι αποκτενει]
First-class condition with future active of αποκτεινω — apokteinō not future passive, for it is a picture of the persecutor drawn here like that by Jesus in Matthew 26:52.Must he be killed (δει αυτον εν μαχαιρηι αποκταντηναι — dei auton en machairēi apoktanthēnai). First aorist passive infinitive of αποκτεινω — apokteinō The inevitable conclusion (δει — dei) of such conduct. The killer is killed.Here In this attitude of submission to the inevitable. For ωδε — hōde see Revelation 13:18; Revelation 14:12; Revelation 17:9. “Faith” (πιστις — pistis) here is more like faithfulness, fidelity. [source]
Must he be killed [δει αυτον εν μαχαιρηι αποκταντηναι]
First aorist passive infinitive of αποκτεινω — apokteinō The inevitable conclusion (δει — dei) of such conduct. The killer is killed. [source]
Here [ωδε]
In this attitude of submission to the inevitable. For ωδε — hōde see Revelation 13:18; Revelation 14:12; Revelation 17:9. “Faith” (πιστις — pistis) here is more like faithfulness, fidelity. [source]
He that leadeth into captivity shall go into captivity [εἴ τις αἰχμαλωσίαν συνάγει, εἰς αἰχμαλωσίαν ὑπάγει]
Lit., if any one assemble captivity (i.e., bring together captives) into captivity he goeth away. The best texts insert εἰς intobefore the first captivity, and omit assemble, thus reading if any man is for captivity into captivity he goeth. So Rev. See on dispersion, John 7:35. Compare Jeremiah 15:2; Jeremiah 43:11. The persecutors of the Church shall suffer that which they inflict on the saints. [source]
Sword [μαχαὶρῃ]
See on Revelation 6:4. [source]
Here []
In the thought that God judgeth in the earth. [source]

Reverse Greek Commentary Search for Revelation 13:10

John 7:35 The dispersed among the Gentiles [τὴν διασπορὰν τῶν Ἑλλήνων]
Literally, the dispersion of the Greeks. The Jews who remained in foreign lands after the return from the Captivity were called by two names: 1. The Captivity, which was expressed in Greek by three words, viz., ἀποικία , a settlement far from home, which does not occur in the New Testament; μετοικεσία , change of abode, which is found in Matthew 1:11, Matthew 1:12, Matthew 1:17, and always of the carrying into Babylon; αἰχμαλωσία , a taking at the point of the spear; Ephesians 4:8; Revelation 13:10. 2. The Dispersion ( διασπορά ). See on 1 Peter 1:1; see on James 1:1. The first name marks their relation to their own land; the second to the strange lands. [source]
Acts 1:5 Baptized with water [εβαπτισεν υδατι]
The margin has “in the Holy Ghost” (Spirit, it should be). The American Standard Version renders “in” both with “water” and “Holy Spirit” as do Goodspeed (American Translation) and Mrs. Montgomery (Centenary Translation). John‘s own words (Matthew 3:11) to which Jesus apparently refers use εν — en (in) both with water and Spirit. There is a so-called instrumental use of εν — en where we in English have to say “with” (Revelation 13:10 εν μαχαιρηι — en machairēi like μαχαιρηι — machairēi Acts 12:2). That is to say εν — en with the locative presents the act as located in a certain instrument like a sword (Robertson, Grammar, pp. 589f.). But the instrumental case is more common without εν — en (the locative and instrumental cases having the same form). So it is often a matter of indifference which idiom is used as in John 21:8 we have τωι πλοιαριωι — tōi ploiariōi (locative without εν — en). They came in (locative case without εν — en) the boat. So in John 1:31 εν υδατι βαπτιζων — en hudati baptizōn baptizing in water. No distinction therefore can be insisted on here between the construction υδατι — hudati and εν πνευματι — en pneumati (both being in the locative case, one without, one with εν — en). Note unusual position of the verb βαπτιστησεστε — baptisthēsesthe (future passive indicative) between πνευματι — pneumati and αγιωι — hagiōi This baptism of the Holy Spirit was predicted by John (Matthew 3:11) as the characteristic of the Messiah‘s work. Now the Messiah himself in his last message before his Ascension proclaims that in a few days the fulfilment of that prophecy will come to pass. The Codex Bezae adds here “which ye are about to receive” and “until the Pentecost” to Acts 1:5. [source]
Romans 1:7 Called to be saints [κλητοῖς ἁγίοις]
Or, saints by way of call. See on called to be an apostle, Romans 1:1. It is asserted that they are what they are called. The term ἅγιοι saintsis applied to Christians in three senses in theNew Testament. 1, As members of a visible and local community (Acts 9:32, Acts 9:41; Acts 26:10); 2, as members of a spiritual community (1 Corinthians 1:2; Colossians 3:12); 3, as individually holy (Ephesians 1:18; Colossians 1:12; Revelation 13:10). [source]
Ephesians 4:8 He led captivity captive [ηιχμαλωτευσεν αιχμαλωσιαν]
Cognate accusative of αιχμαλωσιαν — aichmalōsian late word, in N.T. only here and Revelation 13:10. The verb also (αιχμαλωτευω — aichmalōteuō) is from the old word αιχμαλωτος — aichmalōtos captive in war (in N.T. only in Luke 4:18), in lxx and only here in N.T. [source]
Revelation 14:12 Here is the patience of the saints [ωδε η υπομονη των αγιων εστιν]
John‘s own comment as in Revelation 13:10; Revelation 17:9. In this struggle against emperor worship lay their opportunity (Romans 5:3). It was a test of loyalty to Christ. [source]
Revelation 2:13 Holdest fast my name [κρατεω]
Present active indicative of Κυριος Καισαρ — krateō “dost keep on holding,” as in Revelation 2:25, Revelation 3:11. This church refused to say Κυριος Ιησους — Kurios Kaisar (Martyrd. Polyc. 8f.) and continued to say ουκ ηρνησω — Kurios Iēsous (1 Corinthians 12:3). They stood true against the emperor-worship.Didst not deny (αρνεομαι — ouk ērnēsō). First aorist middle second person singular of την πιστιν μου — arneomai Reference to a specific incident not known to us.My faith Objective genitive, “thy faith in me.”Of Antipas (Αντιπα — Antipas). Indeclinable in this form. It is possible that ο μαρτυς μου — Antipa (genitive) was really written, though unimportant as the nominative follows in apposition. Nothing is really known of this early martyr in Pergamum before the writing of the Apocalypse. One legend is that he was burnt to death in a brazen bull. Other martyrs followed him at Pergamum (Agathonice, Attalus, Carpus, Polybus).My witness Nominative in apposition with a genitive as in Revelation 1:5 (with ablative), common solecism in the Apocalypse. “Witness” as Jesus had said they should be (Acts 1:8) and Stephen was (Acts 22:20) and others were (Revelation 17:6). The word later (by third century) took on the modern meaning of martyr.My faithful one (μου — ho pistos mou). Nominative also, with απεκταντη — mou also. Jesus gives Antipas his own title (Swete) as in Revelation 1:5; Revelation 3:14. Faithful unto death.Was killed First aorist passive indicative of παρ υμιν — apokteinō this passive form common in the Apocalypse (Revelation 2:13; Revelation 6:11; Revelation 9:5, Revelation 9:15, Revelation 9:18, Revelation 9:20; Revelation 11:13; Revelation 13:10; Revelation 19:21).Among you (οπου ο Σατανας κατοικει — par humin). By your side. Proof of the throne of Satan, “where Satan dwells” (hopou ho Satanās katoikei), repeated for emphasis. [source]
Revelation 2:13 Was killed [αποκτεινω]
First aorist passive indicative of παρ υμιν — apokteinō this passive form common in the Apocalypse (Revelation 2:13; Revelation 6:11; Revelation 9:5, Revelation 9:15, Revelation 9:18, Revelation 9:20; Revelation 11:13; Revelation 13:10; Revelation 19:21).Among you (οπου ο Σατανας κατοικει — par humin). By your side. Proof of the throne of Satan, “where Satan dwells” (hopou ho Satanās katoikei), repeated for emphasis. [source]
Revelation 3:10 Patience [υπομενης]
“Endurance” as in Revelation 13:10; Revelation 14:12 as also in 2 Thessalonians 3:5. [source]
Revelation 2:13 My faith [Αντιπας]
Objective genitive, “thy faith in me.”Of Antipas (Αντιπα — Antipas). Indeclinable in this form. It is possible that ο μαρτυς μου — Antipa (genitive) was really written, though unimportant as the nominative follows in apposition. Nothing is really known of this early martyr in Pergamum before the writing of the Apocalypse. One legend is that he was burnt to death in a brazen bull. Other martyrs followed him at Pergamum (Agathonice, Attalus, Carpus, Polybus).My witness Nominative in apposition with a genitive as in Revelation 1:5 (with ablative), common solecism in the Apocalypse. “Witness” as Jesus had said they should be (Acts 1:8) and Stephen was (Acts 22:20) and others were (Revelation 17:6). The word later (by third century) took on the modern meaning of martyr.My faithful one (μου — ho pistos mou). Nominative also, with απεκταντη — mou also. Jesus gives Antipas his own title (Swete) as in Revelation 1:5; Revelation 3:14. Faithful unto death.Was killed First aorist passive indicative of παρ υμιν — apokteinō this passive form common in the Apocalypse (Revelation 2:13; Revelation 6:11; Revelation 9:5, Revelation 9:15, Revelation 9:18, Revelation 9:20; Revelation 11:13; Revelation 13:10; Revelation 19:21).Among you (οπου ο Σατανας κατοικει — par humin). By your side. Proof of the throne of Satan, “where Satan dwells” (hopou ho Satanās katoikei), repeated for emphasis. [source]
Revelation 2:13 My witness [ο πιστος μου]
Nominative in apposition with a genitive as in Revelation 1:5 (with ablative), common solecism in the Apocalypse. “Witness” as Jesus had said they should be (Acts 1:8) and Stephen was (Acts 22:20) and others were (Revelation 17:6). The word later (by third century) took on the modern meaning of martyr.My faithful one (μου — ho pistos mou). Nominative also, with απεκταντη — mou also. Jesus gives Antipas his own title (Swete) as in Revelation 1:5; Revelation 3:14. Faithful unto death.Was killed First aorist passive indicative of παρ υμιν — apokteinō this passive form common in the Apocalypse (Revelation 2:13; Revelation 6:11; Revelation 9:5, Revelation 9:15, Revelation 9:18, Revelation 9:20; Revelation 11:13; Revelation 13:10; Revelation 19:21).Among you (οπου ο Σατανας κατοικει — par humin). By your side. Proof of the throne of Satan, “where Satan dwells” (hopou ho Satanās katoikei), repeated for emphasis. [source]

What do the individual words in Revelation 13:10 mean?

If anyone [is to go] into captivity he goes anyone with [the] sword is to be killed it is necessary for him by to be killed Here is the endurance and faith of the saints
Εἴ τις εἰς αἰχμαλωσίαν ὑπάγει τις ἐν μαχαίρῃ ἀποκτανθῆναι 〈δεῖ〉 αὐτὸν ἐν ἀποκτανθῆναι Ὧδέ ἐστιν ὑπομονὴ καὶ πίστις τῶν ἁγίων

τις  anyone  [is  to  go] 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
αἰχμαλωσίαν  captivity 
Parse: Noun, Accusative Feminine Singular
Root: αἰχμαλωσία  
Sense: captivity.
ὑπάγει  he  goes 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: ὑπάγω  
Sense: to lead under, bring under.
τις  anyone 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
μαχαίρῃ  [the]  sword 
Parse: Noun, Dative Feminine Singular
Root: μάχαιρα  
Sense: a large knife, used for killing animals and cutting up flesh.
ἀποκτανθῆναι  is  to  be  killed 
Parse: Verb, Aorist Infinitive Passive
Root: ἀποκτείνω 
Sense: to kill in any way whatever.
〈δεῖ〉  it  is  necessary  for 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: δεῖ  
Sense: it is necessary, there is need of, it behooves, is right and proper.
ἀποκτανθῆναι  to  be  killed 
Parse: Verb, Aorist Infinitive Passive
Root: ἀποκτείνω 
Sense: to kill in any way whatever.
Ὧδέ  Here 
Parse: Adverb
Root: ὧδε  
Sense: here, to this place, etc.
ὑπομονὴ  endurance 
Parse: Noun, Nominative Feminine Singular
Root: ὑπομονή  
Sense: steadfastness, constancy, endurance.
πίστις  faith 
Parse: Noun, Nominative Feminine Singular
Root: πίστις  
Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it.
τῶν  of  the 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
ἁγίων  saints 
Parse: Adjective, Genitive Masculine Plural
Root: ἅγιος  
Sense: most holy thing, a saint.