The Meaning of Revelation 2:10 Explained

Revelation 2:10

KJV: Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.

YLT: 'Be not afraid of the things that thou art about to suffer; lo, the devil is about to cast of you to prison, that ye may be tried, and ye shall have tribulation ten days; become thou faithful unto death, and I will give to thee the crown of the life.

Darby: Fear nothing of what thou art about to suffer. Behold, the devil is about to cast of you into prison, that ye may be tried; and ye shall have tribulation ten days. Be thou faithful unto death, and I will give to thee the crown of life.

ASV: Fear not the things which thou art about to suffer: behold, the devil is about to cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days. Be thou faithful unto death, and I will give thee the crown of life.

KJV Reverse Interlinear

Fear  {5737} none  of those things which  thou shalt  suffer:  behold,  the devil  shall  cast  [some] of  you  into  prison,  that  ye may be tried;  and  ye shall have  tribulation  ten  days:  be thou  faithful  unto  death,  and  I will give  thee  a crown  of life. 

What does Revelation 2:10 Mean?

Verse Meaning

These persecuted Christians did not need to fear their adversaries or death since they would live forever with Jesus Christ. "Behold" signals an oracular declaration (cf. Revelation 2:22; Revelation 3:8-9; Revelation 3:20). [1] The devil would incite their foes to imprison some of them shortly, having received permission from God to do so (cf. Job 1). This would be a trial (Gr. peirasthete) that Satan would use to try to entice them to depart from the Lord.
"Under the Roman legal system imprisonment was usually not a punishment in itself; rather it was used either as a means of coercion to compel obedience to an order issued by a magistrate or else as a place to temporarily restrain the prisoner before execution .... Here it appears that imprisonment, viewed as a period of testing, is primarily for the purpose of coercion." [2]
The "ten days" of trouble may refer to a period of relatively brief duration, specifically the "days" of persecution under10 Roman emperors (cf. Genesis 24:55; Numbers 11:19; Numbers 14:22; 1 Samuel 1:8; Nehemiah 5:18; Job 19:3; Jeremiah 42:7; Daniel 1:12; Acts 25:6). The emperors whom advocates of this view identify are usually Nero, Domition, Trajan, Hadrian, Septimus Severus, Maximin, Decius, Valerian, Aurelian, and Diocletian. [3] However, Ladd claimed that these were not empire-wide persecutions. [4] Other interpreters view the days as symbolic. Some interpret these days as undefined periods of trial. [5] Others see them as an undefined period of years. [6] Still others take them as some other period of time (e.g, complete tribulation). Of these, some view the days as a longer period of time. [7] Others interpret them as a short, limited time. [8] However, John probably intended us to interpret this period as10 literal24-hour days that lay in the near future of the original recipients of this letter. [3]0 There is nothing in this text that provides a clue that we should take this number in a figurative sense.

Context Summary

Revelation 2:8-11 - "be Thou Faithful Unto Death"
This epistle has a new pathos and significance if we connect it with "the blessed Polycarp," who almost certainly was the angel or chief minister of the church in Smyrna. He was the disciple of John. Irenaeus who lived a generation later, tells how, in early boyhood, he had heard from the lips of Polycarp what John had told him of our Lord's person, converse, and earthly ministry.
How sweet the comfort of this epistle must have been to him in the closing scene of his life, when, at eighty-six, he was sentenced to be burned! Notice how every line of it had a message for him, as for all who are called to follow in his steps. The Savior reminded him that beyond the suffering of this brief life a crown awaited him, which would abundantly reward his fidelity.
What music there is in those inspiring words! Even Peter's crown of glory and Paul's crown of righteousness seem to fade in comparison with this "crown of life." The thought of it enabled Polycarp to say at the stake, "I give thee hearty thanks that thou hast brought me to this hour, that I may have my part in the cup of thy Christ, unto the resurrection of eternal life, through the operation of thy Holy Spirit." [source]

Chapter Summary: Revelation 2

1  What is commanded to be written to the angels, that is, the ministers of the churches of Ephesus,
8  Smyrna,
12  Pergamos,
18  Thyatira, and what is commended and lacking in them

Greek Commentary for Revelation 2:10

Fear not [μη ποβου]
As in Revelation 1:17. Worse things are about to come than poverty and blasphemy, perhaps prison and death, for the devil “is about to cast” (μελλει βαλλειν — mellei ballein), “is going to cast.” [source]
Some of you [εχ υμων]
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]
That ye may be tried [ινα πειραστητε]
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 Future active, but some MSS. read εχητε — echēte (present active subjunctive with hina, “that ye may have”). [source]
Tribulation ten days [τλιπσιν ημερων δεκα]
“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]
Be thou faithful [γινου πιστος]
“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). [source]
The crown of life [τον στεπανον της ζωης]
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]
Fear not [υηδὲν φοβοῦ]
Lit., fear nothing. For the verb, see on Luke 1:50. [source]
Behold [ἰδοὺ δὴ]
The particle δὴ forcertain, which is not rendered, gives a quality of assurance to the prediction. [source]
Of life [τῆς ζωῆς]
The full phrase is the crown of the life: i.e., the crown which consists in life eternal. The image is not taken from the Greek games, although Smyrna contained a temple of Olympian Jupiter, and Olympian games were celebrated there. It is the diadem of royalty rather than the garland of victory, though more commonly used in the latter sense. It is not likely that John would use an image from the games, since there was the most violent prejudice against them on the part of Jewish Christians; a prejudice which, on occasions of their celebration, provoked the special ferocity of the pagans against what they regarded as the unpatriotic and unsocial character of Christ's disciples. It was at the demand of the people assembled in the stadium that Polycarp was given up to death. Moreover, it is doubtful whether any symbol in Revelation is taken from heathenism. The imagery is Jewish. [source]
The Devil [διάβολος]
See on Matthew 4:1. The persecution of the Christians is thus traced to the direct agency of Satan, and not to the offended passions or prejudices of men. Trench observes: “There is nothing more remarkable in the records which have come down to us of the early persecutions, than the sense which the confessors and martyrs and those who afterwards narrate their sufferings and their triumphs entertain and utter, that these great fights of affliction through which they were called to pass, were the immediate work of the Devil.” [source]
Shall cast [μέλλει βαλεῖν]
Rev., rightly, is about to cast. [source]
Prison [φυλακὴν]
See on Acts 5:21. [source]
May be tried [πειρασθήτε]
Tempted. See on 1 Peter 1:7. [source]
Tribulation ten days [θλῖψιν ἡμερῶν δέκα]
Lit., a tribulation of ten days. [source]
Be thou [γίνον]
The exact force of the word cannot be given by a corresponding word in English. Lit., “become thou.” There is to be a succession of trials demanding an increase in the power and a variety in the direction of faith. With reference to these trials, faithfulness is to be not only existent but becoming, developing with new strength and into new applications. [source]
Unto death [ἄχρι θανάτου]
Not faithful until the time of death, but faithful up to a measure which will endure death for Christ's sake. “It is an intensive, not an extensive term.” [source]
A crown [τὸν στέφανον]
Rev., rightly, “the crown.” See on 1 Peter 5:4; see on James 1:12. Crown is used with a variety of words: crown of righteousness (2 Timothy 4:8); glory (1 Peter 5:4); beauty Isaiah 62:3, Sept., A.V., glory ); pride (Isaiah 28:1); rejoicing (1 Thessalonians 2:19). [source]

Reverse Greek Commentary Search for Revelation 2:10

1 Corinthians 9:24 In a race [ἐν σταδίῳ]
Or, better, in a race-course. From ἵστημι toplace or establish. Hence a stated distance; a standard of length. In all other New-Testament passages it is used of a measure of length, and is rendered furlong, representing 606.75 English feet. From the fact that the race-courses were usually of exactly this length, the word was applied to the race-course itself. The position chosen for the stadium was usually on the side of a hill, which would furnish a natural slope for seats; a corresponding elevation on the opposite side, being formed by a mound of earth, and the seats being supported upon arches. The stadium was oblong in shape, and semicircular at one end; though, after the Roman conquest of Greece, both ends were often made semicircular. A straight wall shut in the area at one end, and here were the entrances and the starting-place for the runners. At the other end was the goal, which, like the starting-point, was marked by a square pillar. Half-way between these was a third pillar. On the first pillar was inscribed excel; on the second, hasten; on the third, turn, since the racers turned round the column to go back to the starting-point. The isthmus of Corinth was the scene of the Isthmian games, one of the four great national festivals of the Greeks. The celebration was a season of great rejoicing and feasting. The contests included horse, foot, and chariot-racing; wrestling, boxing, musical and poetical trials, and later, fights of animals. The victor's prize was a garland of pine leaves, and his victory was generally celebrated in triumphal odes called epinikia of which specimens remain among the poems of Pindar. At the period of Paul's epistles the games were still celebrated, and the apostle himself may very probably have been present. At the same time, he would have been familiar with similar scenes in Tarsus, in all the great cities of Asia Minor, especially Ephesus, and even in Jerusalem. Metaphors and allusions founded upon such spectacles abound in Paul's writings. Racers, 1 Corinthians 9:24; boxers, 1 Corinthians 9:26, 1 Corinthians 9:27; gladiators fighting with beasts, 1 Corinthians 15:32; the judge awarding the prize, 2 Timothy 4:8; the goal and the prize, 1 Corinthians 9:24; Philemon 3:14; the chaplet, 1 Corinthians 9:25; 2 Timothy 2:5; 2 Timothy 4:8, the training for the contest, 1 Timothy 4:7, 1 Timothy 4:8; the rules governing it, 2 Timothy 2:5; the chariot-race, Philemon 3:14. These images never occur in the gospels. See on of life, Revelation 2:10. [source]
James 1:12 The crown of life [τον στεπανον της ζωης]
The same phrase occurs in Revelation 2:10. It is the genitive of apposition, life itself being the crown as in 1 Peter 5:4. This crown is “an honourable ornament” (Ropes), with possibly no reference to the victor‘s crown (garland of leaves) as with Paul in 1 Corinthians 9:25; 2 Timothy 4:8, nor to the linen fillet Στεπανος — Stephanos has a variety of uses. Cf. the thorn chaplet on Jesus (Matthew 27:29).The Lord. Not in the oldest Greek MSS., but clearly implied as the subject of επηγγειλατο — epēggeilato (he promised, first aorist middle indicative). [source]
James 1:12 Temptation [πειρασμον]
Real temptation here. See James 1:2 for “trials.”When he hath been approved (δοκιμος γενομενος — dokimos genomenos). “Having become approved,” with direct reference to το δοκιμιον — to dokimion in James 1:3. See also Romans 5:4 for δοκιμη — dokimē (approval after test as of gold or silver). This beatitude (μακαριος — makarios) is for the one who has come out unscathed. See 1 Timothy 6:9.The crown of life The same phrase occurs in Revelation 2:10. It is the genitive of apposition, life itself being the crown as in 1 Peter 5:4. This crown is “an honourable ornament” (Ropes), with possibly no reference to the victor‘s crown (garland of leaves) as with Paul in 1 Corinthians 9:25; 2 Timothy 4:8, nor to the linen fillet Στεπανος — Stephanos has a variety of uses. Cf. the thorn chaplet on Jesus (Matthew 27:29).The Lord. Not in the oldest Greek MSS., but clearly implied as the subject of επηγγειλατο — epēggeilato (he promised, first aorist middle indicative). [source]
1 Peter 5:4 Ye shall receive [κομιζω]
Future of τον αμαραντινον της δοχης στεπανον — komizō (1 Peter 1:9, which see).The crown of glory that fadeth not away (στεπανος — ton amarantinon tēs doxēs stephanon). For “crown” (αμαραντος — stephanos) see James 1:12; 1 Corinthians 9:25; 2 Timothy 4:8; Revelation 2:10; Revelation 3:10; Revelation 4:4. In the Gospels it is used only of the crown of thorns, but Jesus is crowned with glory and honor (Hebrews 2:9). In all these passages it is the crown of victory as it is here. See 1 Peter 1:4 for Αμαραντινος — amarantos unfading. αμαραντ — Amarantinos is made from that word as the name of a flower amaranth (so called because it never withers and revives if moistened with water and so used as a symbol of immortality), “composed of amaranth” or “amarantine,” “the amarantine (unfading) crown of glory.” [source]
1 John 1:1 Of life [τῆς ζωῆς]
Lit., the life. See on John 1:4. The phrase ὁ λόγος τῆς ζωῆς , the Word of the Life, occurs nowhere else in the New Testament. The nearest approach to it is Philemon 2:16; but there neither word has the article. In the phrase words of eternal life (John 6:68), and in Acts 5:20, all the words of this life, ῥήματα is used. The question is whether λόγος is used here of the Personal Word, as John 1:1, or of the divine message or revelation. In the four passages of the Gospel where λόγος is used in a personal sense (John 1:1, John 1:14), it is used absolutely, the Word (compare Revelation 19:13). On the other hand, it is often used relatively in the New Testament; as word of the kingdom (Matthew 8:19); word of this salvation (Acts 8:26); word of His grace (Acts 20:32); word of truth (James 1:18). By John ζωῆς oflife, is often used in order to characterize the word which accompanies it. Thus, crown of life (Revelation 2:10); water of life (Revelation 21:6); book of life (Revelation 3:5); bread of life (John 6:35); i.e., the water which is living and communicates life; the book; which contains the revelation of life; the bread which imparts life. In the same sense, John 6:68; Acts 5:20. Compare Titus 1:2, Titus 1:3. Though the phrase, the Word of the Life, does not elsewhere occur in a personal sense, I incline to regard its primary reference as personal, from the obvious connection of the thought with John 1:1, John 1:4. “In the beginning was the Word, - in Him was life.” “As John does not purpose to say that he announces Christ as an abstract single idea, but that he declares his own concrete historical experiences concerning Christ, - so now he continues, not the Logos (Word), but concerning the Word, we make annunciation to you” (Ebrard). At the same time, I agree with Canon Westcott that it is most probable that the two interpretations are not to be sharply separated. “The revelation proclaims that which it includes; it has, announces, gives life. In Christ life as the subject, and life as the character of the revelation, were absolutely united.”-DIVIDER-
[source]

Revelation 3:11 That no one take thy crown [ἵνα μηδεὶς λάβῃ τὸν στέφανον]
Take it away. The idea is not that of one believer stepping into the place which was designed for another, but of an enemy taking away from another the reward which he himself has forfeited. The expression is explained by Colossians 2:18. It is related by Mahomet that, after having attempted, in vain, to convert one Abdallah to the faith, and having been told by him to go about his business and to preach only to those who should come to him - he went, downcast, to a friend's house. His friend, perceiving that he was sad, asked him the reason; and on being told of Abdallah's insult, said, “Treat him gently; for I swear that when God sent thee to us, we had already strung pearls to crown him, and he seeth that thou hast snatched the kingdom out of his grasp.” For crown, see on Revelation 2:10. Thy crown is not the crown which thou hast, but the crown which thou shalt have if thou shalt prove faithful. [source]
Revelation 13:1 Crowns [διαδήματα]
Compare Revelation 12:3. See on Revelation 2:10. [source]
Revelation 12:3 Crowns [διαδήματα]
The Kingly crown, not the chaplet ( στέφανος ). See on Revelation 2:10 [source]
Revelation 11:9 Men from among [εκ των]
No word for “men” (αντρωποι — anthrōpoi or πολλοι — polloi) before εκ των — ek tōn but it is implied (partitive use of εκ — ek) as in Revelation 2:10 and often. See also Revelation 5:9; Revelation 7:9 for this enumeration of races and nations. [source]
Revelation 12:3 Seven diadems [επτα διαδηματα]
Old word from διαδεω — diadeō (to bind around), the blue band marked with white with which Persian kings used to bind on the tiara, so a royal crown in contrast with στεπανος — stephanos (chaplet or wreath like the Latin corona as in Revelation 2:10), in N.T. only here, Revelation 13:1; Revelation 19:12. If Christ as Conqueror has “many diadems,” it is not strange that Satan should wear seven (ten in Revelation 13:1). [source]
Revelation 12:3 And behold [και ιδου]
As often (Revelation 4:1; Revelation 6:2, Revelation 6:5, Revelation 6:8, etc.).A great red dragon (δρακων μεγας πυρρος — drakōn megas purros). Homer uses this old word (probably from δερκομαι — derkomai to see clearly) for a great monster with three heads coiled like a serpent that ate poisonous herbs. The word occurs also in Hesiod, Pindar, Eschylus. The Babylonians feared a seven-headed hydra and Typhon was the Egyptian dragon who persecuted Osiris. One wonders if these and the Chinese dragons are not race memories of conflicts with the diplodocus and like monsters before their disappearance. Charles notes in the O.T. this monster as the chief enemy of God under such title as Rahab (Isaiah 51:9.; Job 26:12.), Behemoth (Job 40:15-24), Leviathan (Isaiah 27:1), the Serpent (Amos 9:2.). In Psalm 74:13 we read of “the heads of the dragons.” On πυρρος — purros (red) see Revelation 6:4. Here (Revelation 12:9) and in Revelation 20:2 the great dragon is identified with Satan. See Dan 7 for many of the items here, like the ten horns (Daniel 7:7) and hurling the stars (Daniel 8:10). The word occurs in the Apocalypse alone in the N.T.Seven diadems Old word from διαδεω — diadeō (to bind around), the blue band marked with white with which Persian kings used to bind on the tiara, so a royal crown in contrast with στεπανος — stephanos (chaplet or wreath like the Latin corona as in Revelation 2:10), in N.T. only here, Revelation 13:1; Revelation 19:12. If Christ as Conqueror has “many diadems,” it is not strange that Satan should wear seven (ten in Revelation 13:1). [source]
Revelation 17:14 Shall war against the Lamb [μετα του τηριου πολεμησουσιν]
Future active of πολεμεο — polemeo to war. As allies of the beast (the servant of the dragon, Revelation 12:7) they will wage war with the Lamb (the enemy of the dragon). These kings gather for battle as in Revelation 16:13.And the Lamb shall overcome them (και το αρνιον νικησει αυτους — kai to arnion nikēsei autous). Future active of νικαω — nikaō This is the glorious outcome, victory by the Lamb over the coalition of kings as against the beast before.For he is Lord of lords and King of kings The same words are again descriptive of Christ in Revelation 19:16, as of God in Deuteronomy 10:17 (God of gods and Lord of lords) and Daniel 10:17 (God of gods and Lord of kings). Cf. also 1 Timothy 6:15; Revelation 1:5. Crowned heads are Christ‘s subjects.And they also shall overcome that are with him (και οι μετ αυτου — kai hoi met' autou). “And those with him shall also overcome” (supply νικησουσιν — nikēsousin not εισιν — eisin). They will share in the triumph of the Lamb, as they shared in the conflict. Cf. μετα του τηριου — meta tou thēriou in Revelation 17:12.Called and chosen and faithful These are the three notes of those who share in the victory. For κλητος — klētos and εκλεκτος — eklektos see Matthew 22:14 (contrasted); Romans 8:28.; 2 Peter 1:10; Revelation 2:10, Revelation 2:13. The elect are called and prove faithful. [source]
Revelation 17:14 Called and chosen and faithful [κλητοι και εκλεκτοι και πιστοι]
These are the three notes of those who share in the victory. For κλητος — klētos and εκλεκτος — eklektos see Matthew 22:14 (contrasted); Romans 8:28.; 2 Peter 1:10; Revelation 2:10, Revelation 2:13. The elect are called and prove faithful. [source]
Revelation 20:7 Shall be loosed [λυτησεται]
Future passive of λυω — luō no longer bound as in Revelation 20:2. He uses the future as a prophet in Revelation 20:7, Revelation 20:8, but in Revelation 20:9, and Revelation 20:10 he uses the aorist as a seer.Out of his prison (εκ της πυλακης αυτου — ek tēs phulakēs autou). For πυλακη — phulakē in this sense see Revelation 2:10. Out of the abyss of Revelation 20:2, Revelation 20:3. [source]
Revelation 20:7 Out of his prison [εκ της πυλακης αυτου]
For πυλακη — phulakē in this sense see Revelation 2:10. Out of the abyss of Revelation 20:2, Revelation 20:3. [source]
Revelation 21:8 Unbelieving [απιστοις]
“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. [source]
Revelation 3:9 I give [διδω]
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]
Revelation 3:10 To try [πειρασαι]
First aorist active infinitive of purpose from πειραζω — peirazō probably to tempt (cf. the demons in 9:1-21), not merely to afflict (Revelation 2:10).That dwell upon the earth (τους κατοικουντας επι της γης — tous katoikountas epi tēs gēs). Present active articular participle of κατοικεω — katoikeō explaining “the whole world” just before. [source]
Revelation 17:14 For he is Lord of lords and King of kings [οτι Κυριος κυριων εστιν και ασιλευς βασιλεων]
The same words are again descriptive of Christ in Revelation 19:16, as of God in Deuteronomy 10:17 (God of gods and Lord of lords) and Daniel 10:17 (God of gods and Lord of kings). Cf. also 1 Timothy 6:15; Revelation 1:5. Crowned heads are Christ‘s subjects.And they also shall overcome that are with him (και οι μετ αυτου — kai hoi met' autou). “And those with him shall also overcome” (supply νικησουσιν — nikēsousin not εισιν — eisin). They will share in the triumph of the Lamb, as they shared in the conflict. Cf. μετα του τηριου — meta tou thēriou in Revelation 17:12.Called and chosen and faithful These are the three notes of those who share in the victory. For κλητος — klētos and εκλεκτος — eklektos see Matthew 22:14 (contrasted); Romans 8:28.; 2 Peter 1:10; Revelation 2:10, Revelation 2:13. The elect are called and prove faithful. [source]
Revelation 2:7 The spirit [το πνευμα]
The Holy Spirit as in Revelation 14:13; Revelation 22:17. Both Christ and the Holy Spirit deliver this message. “The Spirit of Christ in the prophet is the interpreter of Christ‘s voice” (Swete).To him that overcometh (τωι νικωντι — tōi nikōnti). Dative of the present (continuous victory) active articular participle of νικαω — nikaō a common Johannine verb (John 16:33; 1 John 2:13; 1 John 4:4; 1 John 5:4.; Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:26; Revelation 3:5, Revelation 3:12, Revelation 3:21; Revelation 5:5; Revelation 12:11; Revelation 15:2; Revelation 17:14; Revelation 21:7). Faith is dominant in Paul, victory in John, faith is victory (1 John 5:4). So in each promise to these churches.I will give Future active of διδωμι — didōmi as in Revelation 2:10, Revelation 2:17, Revelation 2:23, Revelation 2:26, Revelation 2:28; Revelation 3:8, Revelation 3:21; Revelation 6:4; Revelation 11:3; Revelation 21:6.To eat (παγειν — phagein). Second aorist active infinitive of εστιω — esthiō the tree of life (εκ του χυλου της ζωης — ek tou xulou tēs zōēs). Note εκ — ek with the ablative with παγειν — phagein like our “eat of” (from or part of). From Genesis 2:9; Genesis 3:22. Again in Revelation 22:2, Revelation 22:14 as here for immortality. This tree is now in the Garden of God. For the water of life see Revelation 21:6; Revelation 22:17 (Cf. John 4:10, John 4:13.).Which The χυλον — xulon (tree).In the Paradise of God (εν τωι παραδεισωι του τεου — en tōi paradeisōi tou theou). Persian word, for which see Luke 23:43; 2 Corinthians 12:4. The abode of God and the home of the redeemed with Christ, not a mere intermediate state. It was originally a garden of delight and finally heaven itself (Trench), as here. [source]
Revelation 2:7 I will give [δωσω]
Future active of διδωμι — didōmi as in Revelation 2:10, Revelation 2:17, Revelation 2:23, Revelation 2:26, Revelation 2:28; Revelation 3:8, Revelation 3:21; Revelation 6:4; Revelation 11:3; Revelation 21:6.To eat (παγειν — phagein). Second aorist active infinitive of εστιω — esthiō the tree of life (εκ του χυλου της ζωης — ek tou xulou tēs zōēs). Note εκ — ek with the ablative with παγειν — phagein like our “eat of” (from or part of). From Genesis 2:9; Genesis 3:22. Again in Revelation 22:2, Revelation 22:14 as here for immortality. This tree is now in the Garden of God. For the water of life see Revelation 21:6; Revelation 22:17 (Cf. John 4:10, John 4:13.).Which The χυλον — xulon (tree).In the Paradise of God (εν τωι παραδεισωι του τεου — en tōi paradeisōi tou theou). Persian word, for which see Luke 23:43; 2 Corinthians 12:4. The abode of God and the home of the redeemed with Christ, not a mere intermediate state. It was originally a garden of delight and finally heaven itself (Trench), as here. [source]
Revelation 21:8 For the fearful [τοις δειλοις]
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]
Revelation 3:11 Hold fast that which thou hast [κρατει ο εχεις]
Sort of motto for each church (Revelation 2:25).That no one take (ινα μηδεις λαβηι — hina mēdeis labēi). Purpose clause with ινα — hina and second aorist active subjunctive of λαμβανω — lambanō Here to take away “thy crown” (Revelation 2:10) which will be thine if really won and not forfeited by failure (2 Timothy 4:8). In that case it will go to another (Matthew 25:28; Romans 11:17.). [source]
Revelation 3:11 That no one take [ινα μηδεις λαβηι]
Purpose clause with ινα — hina and second aorist active subjunctive of λαμβανω — lambanō Here to take away “thy crown” (Revelation 2:10) which will be thine if really won and not forfeited by failure (2 Timothy 4:8). In that case it will go to another (Matthew 25:28; Romans 11:17.). [source]
Revelation 6:11 Until should be fulfilled [εως πληρωτωσιν]
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]
Revelation 3:10 Thou didst keep [ετηρησας]
Aorist active indicative and future active corresponding to each other. For a like play on the tenses of this verb by Christ see John 17:6 This use of εκ — ek after τηρεω — tēreō in John 17:15, απο — apo in James 1:27. Trial brings temptation often (James 1:2, James 1:13). Jesus endured (Hebrews 12:1.) and he will help them. There is still a church in Philadelphia in spite of the Turks.Which is to come Agreeing with ωρας — hōras (feminine), not with πειρασμου — peirasmou (masculine).Upon the whole world (επι της εποικουμενης ολης — epi tēs epoikoumenēs holēs). The inhabited earth (γης — gēs) as in Revelation 12:9; Luke 2:1; Acts 16:6, etc.), not the physical earth, but the world of men as explained by the next clause.To try First aorist active infinitive of purpose from πειραζω — peirazō probably to tempt (cf. the demons in 9:1-21), not merely to afflict (Revelation 2:10).That dwell upon the earth (τους κατοικουντας επι της γης — tous katoikountas epi tēs gēs). Present active articular participle of κατοικεω — katoikeō explaining “the whole world” just before. [source]
Revelation 3:10 - I also will keep [καγω τηρησω]
Aorist active indicative and future active corresponding to each other. For a like play on the tenses of this verb by Christ see John 17:6 This use of εκ — ek after τηρεω — tēreō in John 17:15, απο — apo in James 1:27. Trial brings temptation often (James 1:2, James 1:13). Jesus endured (Hebrews 12:1.) and he will help them. There is still a church in Philadelphia in spite of the Turks.Which is to come Agreeing with ωρας — hōras (feminine), not with πειρασμου — peirasmou (masculine).Upon the whole world (επι της εποικουμενης ολης — epi tēs epoikoumenēs holēs). The inhabited earth (γης — gēs) as in Revelation 12:9; Luke 2:1; Acts 16:6, etc.), not the physical earth, but the world of men as explained by the next clause.To try First aorist active infinitive of purpose from πειραζω — peirazō probably to tempt (cf. the demons in 9:1-21), not merely to afflict (Revelation 2:10).That dwell upon the earth (τους κατοικουντας επι της γης — tous katoikountas epi tēs gēs). Present active articular participle of κατοικεω — katoikeō explaining “the whole world” just before. [source]
Revelation 3:10 Which is to come [της μελλουσης ερχεσται]
Agreeing with ωρας — hōras (feminine), not with πειρασμου — peirasmou (masculine).Upon the whole world (επι της εποικουμενης ολης — epi tēs epoikoumenēs holēs). The inhabited earth (γης — gēs) as in Revelation 12:9; Luke 2:1; Acts 16:6, etc.), not the physical earth, but the world of men as explained by the next clause.To try First aorist active infinitive of purpose from πειραζω — peirazō probably to tempt (cf. the demons in 9:1-21), not merely to afflict (Revelation 2:10).That dwell upon the earth (τους κατοικουντας επι της γης — tous katoikountas epi tēs gēs). Present active articular participle of κατοικεω — katoikeō explaining “the whole world” just before. [source]
Revelation 6:11 That they should rest [ινα αναπαυσονται]
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]
Revelation 6:11 Which should be killed [οι μελλοντες αποκτεννεσται]
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]

What do the individual words in Revelation 2:10 mean?

Not fear what you are about to suffer Behold is about to cast the devil [some] of you into prison so that you might be tested and you shall have tribulation days ten Be faithful unto death I will give to you the crown - of life
Μηδὲν φοβοῦ μέλλεις πάσχειν ἰδοὺ μέλλει βάλλειν διάβολος ἐξ ὑμῶν εἰς φυλακὴν ἵνα πειρασθῆτε καὶ ἕξετε θλῖψιν ἡμερῶν δέκα γίνου πιστὸς ἄχρι θανάτου δώσω σοι τὸν στέφανον τῆς ζωῆς

φοβοῦ  fear 
Parse: Verb, Present Imperative Middle or Passive, 2nd Person Singular
Root: φοβέομαι 
Sense: to put to flight by terrifying (to scare away).
μέλλεις  you  are  about 
Parse: Verb, Present Indicative Active, 2nd Person Singular
Root: μέλλω  
Sense: to be about.
πάσχειν  to  suffer 
Parse: Verb, Present Infinitive Active
Root: πάσχω  
Sense: to be affected or have been affected, to feel, have a sensible experience, to undergo.
ἰδοὺ  Behold 
Parse: Verb, Aorist Imperative Active, 2nd Person Singular
Root: ἰδού  
Sense: behold, see, lo.
μέλλει  is  about 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: μέλλω  
Sense: to be about.
βάλλειν  to  cast 
Parse: Verb, Present Infinitive Active
Root: βάλλω 
Sense: to throw or let go of a thing without caring where it falls.
διάβολος  devil 
Parse: Adjective, Nominative Masculine Singular
Root: διάβολος  
Sense: prone to slander, slanderous, accusing falsely.
ἐξ  [some]  of 
Parse: Preposition
Root: ἐκ 
Sense: out of, from, by, away from.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
φυλακὴν  prison 
Parse: Noun, Accusative Feminine Singular
Root: φυλακή  
Sense: guard, watch.
ἵνα  so  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
πειρασθῆτε  you  might  be  tested 
Parse: Verb, Aorist Subjunctive Passive, 2nd Person Plural
Root: πειράζω  
Sense: to try whether a thing can be done.
ἕξετε  you  shall  have 
Parse: Verb, Future Indicative Active, 2nd Person Plural
Root: ἔχω  
Sense: to have, i.e. to hold.
θλῖψιν  tribulation 
Parse: Noun, Accusative Feminine Singular
Root: θλῖψις  
Sense: a pressing, pressing together, pressure.
ἡμερῶν  days 
Parse: Noun, Genitive Feminine Plural
Root: ἡμέρα  
Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night.
δέκα  ten 
Parse: Adjective, Genitive Feminine Plural
Root: δέκα 
Sense: ten.
πιστὸς  faithful 
Parse: Adjective, Nominative Masculine Singular
Root: πιστός  
Sense: trusty, faithful.
ἄχρι  unto 
Parse: Preposition
Root: ἄχρι  
Sense: until, unto, etc.
θανάτου  death 
Parse: Noun, Genitive Masculine Singular
Root: θάνατος 
Sense: the death of the body.
δώσω  I  will  give 
Parse: Verb, Future Indicative Active, 1st Person Singular
Root: διδῶ 
Sense: to give.
σοι  to  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Singular
Root: σύ  
Sense: you.
στέφανον  crown 
Parse: Noun, Accusative Masculine Singular
Root: στέφανοσ2  
Sense: a crown.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
ζωῆς  of  life 
Parse: Noun, Genitive Feminine Singular
Root: ζωή  
Sense: life.