The Meaning of Revelation 3:14 Explained

Revelation 3:14

KJV: And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God;

YLT: And to the messenger of the assembly of the Laodiceans write: These things saith the Amen, the witness -- the faithful and true -- the chief of the creation of God;

Darby: And to the angel of the assembly in Laodicea write: These things says the Amen, the faithful and true witness, the beginning of the creation of God:

ASV: And to the angel of the church in Laodicea write: These things saith the Amen, the faithful and true witness, the beginning of the creation of God:

KJV Reverse Interlinear

And  unto the angel  of the church  of the Laodiceans  write;  These things  saith  the Amen,  the faithful  and  TRUE  witness,  the beginning  of the creation  of God; 

What does Revelation 3:14 Mean?

Verse Meaning

The last of the seven cities (modern Eski-hisar, "the old fortress") lay about40 miles southeast of Philadelphia and90 miles east of Ephesus. It was a wealthy town that specialized in banking, producing black woolen cloth, and health care. It had suffered a severe earthquake that had destroyed it, but its prosperous citizens had rebuilt it.
Jesus Christ called Himself the "Amen" (lit. So be it). We should probably understand this title as a testimony to His ability to produce what He predicts (cf. Isaiah 65:16). As a "Witness," His testimony to the situation in Laodicea was trustworthy. The Laodiceans had a reputation for saying and doing whatever was necessary to preserve their own wellbeing. [1] In contrast, Jesus spoke the truth. The "Beginning [2] of God"s creation" sets forth His authority to pass judgment. The Laodiceans were creative, but Jesus alone was the Creator (cf. John 1:3; Colossians 1:16).
Michael Svigel argued that arche here means ruler (of God"s creation). [3] This rendering is possible, but most translators have believed the meaning is origin or source, which non-Trinitarians have taken as evidence that the Son is a created being.
"The whole tendency of the Johannine writings and of the Apocalypse in particular ... forbids the interpretation "the first of creatures."" [4]

Context Summary

Revelation 3:14-22 - "i Stand At The Door And Knock"
It is better to be cold than lukewarm, for in the latter case all that God's love can do for the soul has only produced a moderate result, while if we are cold, our soul has yet to be tried. The Gospel has a better chance with the openly profane and godless than with those who have been brought up under its influence and are so far unaffected. The mischief with men generally is that they do not know themselves, and do not want to know; and they are equally ignorant of the rich stores of blessedness that Christ waits to bestow. We think that we abound in gift and grace, when in Christ's eyes we are most pitiable. Yet, at this moment, He is standing at the door, laden with the gifts of heaven. Admit Him, or at least lift the latch of the will, so that He may push the door back and enter. Do not attempt to deal with the squalor within; He will see to that, and cleanse, keep, and enrich. Do not try to provide supper; He will bring thee His own flesh and blood.
Ponder that last beatitude, which promises to all believers that if they share with Him His age-long conflict against the evil of the world, they shall share His rule and power, which they shall use with Him for the uplift and blessing of mankind. Complete and continually renewed self-surrender to Christ will admit into our hearts the royalty and power of Christ. [source]

Chapter Summary: Revelation 3

1  The angel of the church of Sardis is reproved and exhorted to repent
7  The angel of the church of Philadelphia is approved for his diligence and patience;
14  the angel of Laodicea rebuked for being neither hot nor cold
20  Christ stands at the door and knocks

Greek Commentary for Revelation 3:14

In Laodicea [εν Λαοδικιαι]
Forty miles south-east of Philadelphia and some forty miles east of Ephesus, the last of the seven churches addressed with special messages, on the river Lycus on the border of Phrygia, near Colossae and Hierapolis, recipient of two letters by Paul (Colossians 4:16), on the great trade-route from Ephesus to the east and seat of large manufacturing and banking operations (especially of woollen carpets and clothing, Ramsay, Cities and Bishoprics of Phrygia, p. 40ff.), centre of the worship of Asklepios and seat of a medical school and also of a provincial court where Cicero lived and wrote many of his letters, home of many Jews, called by Ramsay (op. cit., p. 413) “the City of Compromise,” the church here founded apparently by Epaphras (Colossians 1:7; Colossians 4:12.), now a deserted ruin, one of six cities with this name (meaning justice of the people). No praise is bestowed on this church, but only blame for its lukewarmness. [source]
The Amen [ο Αμην]
Personal (masculine article) name here alone, though in Isaiah 65:16 we have “the God of Amen” understood in the lxx as “the God of truth” Here applied to Christ. See Revelation 1:5 for ο μαρτυς ο πιστος — ho martus ho pistos (the faithful witness) and Revelation 3:7 for ο αλητινος — ho alēthinos (the genuine), “whose testimony never falls short of the truth” (Swete).The beginning of the creation of God (η αρχη της κτισεως του τεου — hē archē tēs ktiseōs tou theou). Not the first of creatures as the Arians held and Unitarians do now, but the originating source of creation through whom God works (Colossians 1:15, Colossians 1:18, a passage probably known to the Laodiceans, John 1:3; Hebrews 1:2, as is made clear by Revelation 1:18; Revelation 2:8; Revelation 3:21; Revelation 5:13). [source]
The beginning of the creation of God [η αρχη της κτισεως του τεου]
Not the first of creatures as the Arians held and Unitarians do now, but the originating source of creation through whom God works (Colossians 1:15, Colossians 1:18, a passage probably known to the Laodiceans, John 1:3; Hebrews 1:2, as is made clear by Revelation 1:18; Revelation 2:8; Revelation 3:21; Revelation 5:13). [source]
Of the Laodiceans [Ααοδικέων]
Read ἐν Ααοδικείᾳ inLaodicea. Laodicea means justice of the people. As Laodice was a common name among the ladies of the royal house of the Seleucidae, the name was given to several cities in Syria and Asia Minor. The one here addressed was on the confines of Phrygia and Lydia, about forty miles east of Ephesus, and was known as Laodicea on the Lycus. It had born successively the names of Diospolis and Rhoas, and was named Laodicea when refounded by Antiochus Theos, b.c. 261-246. It was situated on a group of hills between two tributaries of the Lycus - the Asopus and the Caprus. Towards the end of the Roman Republic, and under the first emperors, it became one of the most important and flourishing cities of Asia Minor. One of its citizens, Hiero, bequeathed all his enormous property to the people, and adorned the city with costly gifts. It was the seat of large money transactions and of an extensive trade in wood. The citizens developed a taste for Greek art, and were distinguished in science and literature. Laodicea was the seat of a great medical school. During the Roman period it was the chief city of a Roman conventus or political district, in which courts were held by the proconsul of the province, and where the taxes from the subordinate towns were collected. Cicero held his court there, and many of his letters were written thence. The conventus represented by Laodicea comprised not less than twenty-five towns, and inscriptions refer to the city as “the metropolis.” The Greek word διοίκηδις , corresponding to the Latin conventus was subsequently applied to an ecclesiastical district, and appears in diocese. The tutelary deity of the city was Zeus (Jupiter). Hence its earlier name, Diospolis, or City of Zeus. Many of its inhabitants were Jews. It was subject to frequent earthquakes, which eventually resulted in its abandonment. It is now a deserted place, but its ruins indicate by their magnitude its former importance. Among these are a racecourse, and three theatres, one of which is four hundred and fifty feet in diameter. An important church council was held there in the fourth century. [source]
The Amen []
Used only here as a proper name. See Isaiah 65:16, where the correct rendering is the God of the Amen, instead of A.V. God of truth. The term applied to the Lord signifies that He Himself is the fulfilment of all that God has spoken to the churches. [source]
Faithful [πιστός]
The word occurs in the New Testament in two senses: trusty, faithful Matthew 24:45; Matthew 25:21, Matthew 25:23; Luke 12:42); and believing, confiding (John 20:27; Galatians 3:9; Acts 16:1). Of God, necessarily only in the former sense. [source]
TRUE [ἀληθινὸς]
See on Revelation 3:7. The veracity of Christ is thus asserted in the word faithful, true being not true as distinguished from false, but true to the normal idea of a witness. [source]
The beginning [ἡ ἀρχή]
The beginner, or author; not as Colossians 1:15, the first and most excellent creature of God's hands. “The stress laid in the Epistle to the Colossians on the inferiority of those to whom the self-same name of ἀρχαὶ , beginnings principalities was given … to the One who was the true beginning, or, if we might venture on an unfamiliar use of a familiar word, the true Principality of God's creation, may account for the prominence which the name had gained, and therefore for its use here in a message addressed to a church exposed, like that of Colossae, to the risks of angelolatry, of the substitution of lower principalities and created mediators for Him who was the Head over all things to His Church” (Plumptre). Compare Hebrews 12:2, ἀρχηγὸν leaderi0. [source]

Reverse Greek Commentary Search for Revelation 3:14

Romans 3:3 Faith of God []
Better, as Rev., faithfulness; the good faith of God; His fidelity to His promises. For this sense see on Matthew 23:23. Compare Titus 2:10, and see on faithful, 1 John 1:9; see on Revelation 1:5; see on Revelation 3:14. Compare 1 Corinthians 1:9; 1 Corinthians 10:13; 2 Corinthians 1:18. [source]
1 Corinthians 1:9 Faithful [πιστὸς]
Emphatic, and therefore first in the sentence. See on 1 John 1:9; see on Revelation 1:5; see on Revelation 3:14. Compare 2 Timothy 2:13. [source]
2 Corinthians 5:17 A new creature [καινὴ κτίσις]
Or creation. Compare Galatians 6:15. The word κτίσις is used in three senses in the New Testament. The act of creating, as Romans 1:20. The sum of created things, as Revelation 3:14; Mark 13:19. A created thing or creature, as Romans 8:39. The Rabbins used the word of a man converted from idolatry. “He who brings a foreigner and makes him a proselyte is as if he created him.” [source]
2 Corinthians 1:19 In Him was yea [ναὶ ἐν αὐτῷ γέγονεν]
Lit., yea has come to pass in Him. He has shown Himself absolutely the truth. Compare John 14:6; Revelation 3:7, Revelation 3:14. [source]
Colossians 2:1 Laodicaea []
See on Revelation 3:14. [source]
Colossians 1:23 Pistei []
is in the locative case (in faith). Grounded (τετεμελιωμενοι — tethemeliōmenoi). Perfect passive participle of τεμελιοω — themelioō old verb from τεμελιος — themelios (adjective, from τεμα — thema from τιτημι — tithēmi laid down as a foundation, substantive, 1 Corinthians 3:11.). Picture of the saint as a building like Ephesians 2:20. Steadfast Old adjective from εδρα — hedra (seat). In N.T. only here, 1 Corinthians 7:37; 1 Corinthians 15:58. Metaphor of seated in a chair. Not moved away (μη μετακινουμενοι — mē metakinoumenoi). Present passive participle (with negative μη — mē) of μετακινεω — metakineō old verb, to move away, to change location, only here in N.T. Negative statement covering the same ground. From the hope of the gospel Ablative case with απο — apo The hope given by or in the gospel and there alone. Which ye heard (ου ηκουσατε — hou ēkousate). Genitive case of relative either by attraction or after ηκουσατε — ēkousate The Colossians had in reality heard the gospel from Epaphras. Preached First aorist passive participle of κηρυσσω — kērussō to herald, to proclaim. In all creation (εν πασηι κτισει — en pasēi ktisei). Κτισις — Ktisis is the act of founding (Romans 1:20) from κτιζω — ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and Revelation 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. A minister General term for service Our “deacon” is this word transliterated and given a technical meaning as in Philemon 1:1. [source]
Colossians 1:23 Steadfast [εδραιοι]
Old adjective from εδρα — hedra (seat). In N.T. only here, 1 Corinthians 7:37; 1 Corinthians 15:58. Metaphor of seated in a chair. Not moved away (μη μετακινουμενοι — mē metakinoumenoi). Present passive participle (with negative μη — mē) of μετακινεω — metakineō old verb, to move away, to change location, only here in N.T. Negative statement covering the same ground. From the hope of the gospel Ablative case with απο — apo The hope given by or in the gospel and there alone. Which ye heard (ου ηκουσατε — hou ēkousate). Genitive case of relative either by attraction or after ηκουσατε — ēkousate The Colossians had in reality heard the gospel from Epaphras. Preached First aorist passive participle of κηρυσσω — kērussō to herald, to proclaim. In all creation (εν πασηι κτισει — en pasēi ktisei). Κτισις — Ktisis is the act of founding (Romans 1:20) from κτιζω — ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and Revelation 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. A minister General term for service Our “deacon” is this word transliterated and given a technical meaning as in Philemon 1:1. [source]
Colossians 1:23 Preached [κηρυχτεντος]
First aorist passive participle of κηρυσσω — kērussō to herald, to proclaim. In all creation (εν πασηι κτισει — en pasēi ktisei). Κτισις — Ktisis is the act of founding (Romans 1:20) from κτιζω — ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and Revelation 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. A minister General term for service Our “deacon” is this word transliterated and given a technical meaning as in Philemon 1:1. [source]
Colossians 1:23 In all creation [εν πασηι κτισει]
Κτισις — Ktisis is the act of founding (Romans 1:20) from κτιζω — ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and Revelation 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. [source]
Colossians 2:1 Supply []
υπερ — huper as with υπερ υμων — huper humōn Paul‘s concern extended beyond Colossae to Laodicea (Colossians 4:16) and to Hierapolis (Colossians 4:13), the three great cities in the Lycus Valley where Gnosticism was beginning to do harm. Laodicea is the church described as lukewarm in Revelation 3:14. [source]
Colossians 1:23 From the hope of the gospel [απο της ελπιδος του ευαγγελιου]
Ablative case with απο — apo The hope given by or in the gospel and there alone. Which ye heard (ου ηκουσατε — hou ēkousate). Genitive case of relative either by attraction or after ηκουσατε — ēkousate The Colossians had in reality heard the gospel from Epaphras. Preached First aorist passive participle of κηρυσσω — kērussō to herald, to proclaim. In all creation (εν πασηι κτισει — en pasēi ktisei). Κτισις — Ktisis is the act of founding (Romans 1:20) from κτιζω — ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and Revelation 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. A minister General term for service Our “deacon” is this word transliterated and given a technical meaning as in Philemon 1:1. [source]
Colossians 2:1 For them at Laodicea [των εν Λαοδικιαι]
Supply υπερ — huper as with υπερ υμων — huper humōn Paul‘s concern extended beyond Colossae to Laodicea (Colossians 4:16) and to Hierapolis (Colossians 4:13), the three great cities in the Lycus Valley where Gnosticism was beginning to do harm. Laodicea is the church described as lukewarm in Revelation 3:14. For as many as have not seen my face The phrase undoubtedly includes Hierapolis (Colossians 4:13), and a few late MSS. actually insert it here. Lightfoot suggests that Hierapolis had not yet been harmed by the Gnostics as much as Colossae and Laodicea. Perhaps so, but the language includes all in that whole region who have not seen Paul‘s face in the flesh (that is, in person, and not in picture). How precious a real picture of Paul would be to us today. The antecedent to οσοι — hosoi is not expressed and it would be τουτων — toutōn after υπερ — huper The form εορακαν — heorakan (perfect active indicative of οραω — horaō instead of the usual εωρακασιν — heōrakasin has two peculiarities ο — o in Paul‘s Epistles (1 Corinthians 9:1) instead of ω — ō (see note on John 1:18 for εωρακεν — heōraken) and αν — ̇an by analogy in place of ασιν — ̇asin which short form is common in the papyri. See note on Luke 9:36 εωρακαν — heōrakan f0). [source]
1 Thessalonians 5:24 Faithful [πιστὸς]
Comp. 2 Timothy 2:13, and see on 1 John 1:9; see on Revelation 1:5; see on Revelation 3:14. [source]
1 Timothy 6:13 Witnessed a good confession [μαρτυρήσαντος τὴν καλὴν ὁμολογίαν]
Letter, the or his good confession. The phrase is unique. The good confession is the historical confession of Jesus before Pilate, which is the warrant for the truthfulness of Timothy's confession. Christ is called “the faithful and true witness ” ( μάρτυς ), Revelation 1:5; Revelation 3:14. It is true that μάρτυς was used very early of those who laid down their lives for the truth (see Acts 22:20; Revelation 2:13), and Polycarp speaks of τὸ μαρτύριον τοῦ σταυροῦ thewitness of the cross (Phil. vii.); but this did not become general until after the end of the second century. [source]
2 Timothy 2:2 Faithful [πιστοῖς]
Not believing, but trusty, as appears from the context. See on 1 John 1:9; see on Revelation 1:5; see on Revelation 3:14. [source]
Hebrews 12:2 Jesus []
Having presented a long catalogue of witnesses under the old covenant, he now presents Jesus, the mediator of the new covenant, and the supreme witness. See Revelation 1:5; Revelation 3:14; 1 Timothy 6:13. [source]
2 Peter 3:4 From the beginning of the creation [ἀπ ' ἀρχῆς κτίσεως]
Not a common phrase. It occurs only Mark 10:6; Mark 13:19; Revelation 3:14. [source]
1 John 5:20 Him that is true [τὸν ἀληθινόν]
Compare Revelation 3:7, Revelation 3:14; Revelation 6:10. On true, see on John 1:9. “God very strangely condescends indeed in making things plain to me, actually assuming for the time the form of a man, that I at my poor level may better see Him. This is my opportunity to know Him. This incarnation is God making Himself accessible to human thought - God opening to man the possibility of correspondence through Jesus Christ. And this correspondence and this environment are those I seek. He Himself assures me, 'This is life eternal, that they might know Thee, the only true God, and Jesus Christ whom Thou hast sent.' Do I not now discern the deeper meaning in Jesus Christ whom Thou hast sent? Do I not better understand with what vision and rapture the profoundest of the disciples exclaims, 'The Son of God is come, and hath given us an understanding, that we might know Him that is true?'” (Drummond, “Natural Law in the Spiritual World”). [source]
Revelation 1:6 Amen [ἀμὴν]
The English word is a transcription of the Greek and of the Hebrew. A verbal adjective, meaning firm, faithful. Hence ὁ ἀμὴν , the Amen, applied to Christ (Revelation 3:14). It passes into an adverbial sense by which something is asserted or confirmed. Thus often used by Christ, verily. John alone uses the double affirmation, verily, verily. See on John 1:51; see on John 10:1. [source]
Revelation 1:6 Glory and dominion [ἡ δόξα καὶ τὸ κράτος]
Rev., correctly, rendering the two articles, “the glory and the dominion.” The articles express universality: all glory; that which everywhere and under every form represents glory and dominion. The verb be (the glory) is not in the text. We may render either as an ascription, be, or as a confession, is. The glory is His. Δόξα glorymeans originally opinion or judgment. In this sense it is not used in Scripture. In the sacred writers always of a good or favorable opinion, and hence praise, honor, glory (Luke 14:10; Hebrews 3:3; 1 Peter 5:4). Applied to physical objects, as light, the heavenly bodies (Acts 22:11; 1 Corinthians 15:40). The visible brightness in manifestations of God (Luke 2:9; Acts 7:55; Luke 9:32; 2 Corinthians 3:7). Magnificence, dignity (Matthew 4:8; Luke 4:6). Divine majesty or perfect excellence, especially in doxologies, either of God or Christ (1 Peter 4:11; Judges 1:25; Revelation 4:9, Revelation 4:11; Matthew 16:27; Mark 10:37; Mark 8:38; Luke 9:26; 2 Corinthians 3:18; 2 Corinthians 4:4). The glory or majesty of divine grace (Ephesians 1:6, Ephesians 1:12, Ephesians 1:14, Ephesians 1:18; 1 Timothy 1:11). The majesty of angels (Luke 9:26; Judges 1:8; 2 Peter 2:10). The glorious condition of Christ after accomplishing His earthly work, and of the redeemed who share His eternal glory (Luke 24:26; John 17:5; Philemon 3:21; 1 Timothy 3:16; Romans 8:18, Romans 8:21; Romans 9:23; 2 Corinthians 4:17; Colossians 1:27).| Trench remarks upon the prominence of the doxological element in the highest worship of the Church as contrasted with the very subordinate place which it often occupies in ours. “We can perhaps make our requests known unto God, and this is well, for it is prayer; but to give glory to God, quite apart from anything to be directly gotten by ourselves in return, this is better, for it is adoration.” Dr. John Brown in his Memoir of his father, one of the very finest biographical sketches in English literature, records a formula used by him in closing his prayers on specially solemn occasions: “And now unto Thee, O Father, Son, and Holy Ghost, the one Jehovah and our God, we would - as is most meet - with the Church on earth and the Church in heaven, ascribe all honor and glory, dominion and majesty, as it was in the beginning, is now, and ever shall be, world without end, Amen” (“Horae Subsecivae”). Compare the doxologies in |1 Peter 4:11|; |Galatians 1:5|; |Revelation 4:9|, |Revelation 4:11|; |Revelation 5:13|; |Revelation 7:12|; |Judges 1:25|; |1 Chronicles 29:11|.|Forever and ever ( εἰς τοὺς αἰῶνας τῶν αἰώνων )|Lit., unto the ages of the ages. For the phrase compare Galatians 1:5; Hebrews 13:21; 1 Peter 4:11. It occurs twelve times in Revelation, but not in John's Gospel or Epistles. It is the formula of eternity.|Amen ( ἀμὴν )|The English word is a transcription of the Greek and of the Hebrew. A verbal adjective, meaning firm, faithful. Hence ὁ ἀμὴν , the Amen, applied to Christ (Revelation 3:14). It passes into an adverbial sense by which something is asserted or confirmed. Thus often used by Christ, verily. John alone uses the double affirmation, verily, verily. See on John 1:51; see on John 10:1.| [source]
Revelation 1:5 The faithful witness [ὁ μάρτυς ὁ πιστὸς]
For the phraseology see on 1 John 4:9. For witness, see on John 1:7; see on 1 Peter 5:1. As applied to the Messiah, see Psalm 89:37; Isaiah 55:4. The construction again departs from the grammatical rule. The words witness, first-born, ruler, are in the nominative case, instead of being in the genitive, in apposition with Jesus Christ. This construction, though irregular, nevertheless gives dignity and emphasis to these titles of the Lord. See on Revelation 1:4. The word πιστὸς , faithful is used (1), of one who shows Himself faithful in the discharge of a duty or the administration of a trust (Matthew 24:45; Luke 12:42). Hence, trustworthy (1 Corinthians 7:25; 2 Timothy 2:2). Of things that can be relied upon (1 Timothy 3:1; 2 Timothy 2:11). (2), Confiding; trusting; a believer (Galatians 3:9; Acts 16:1; 2 Corinthians 6:15; 1 Timothy 5:16). See on 1 John 1:9. The word is combined with ἀληθινός , true, genuine in Revelation 3:14; Revelation 19:11; Revelation 21:5; Revelation 22:6. Richard of St. Victor (cited by Trench) says: “A faithful witness, because He gave faithful testimony concerning all things which were to be testified to by Him in the world. A faithful witness, because whatever He heard from the Father, He faithfully made known to His disciples. A faithful witness, because He taught the way of God in truth, neither did He care for any one nor regard the person of men. A faithful witness, because He announced condemnation to the reprobate and salvation to the elect. A faithful witness, because He confirmed by miracles the truth which He taught in words. A faithful witness, because He denied not, even in death, the Father's testimony to Himself. A faithful witness, because He will give testimony in the day of judgment concerning the works of the good and of the evil.” [source]
Revelation 1:5 Who is the faithful witness [ο μαρτυς ο πιστος]
“The witness the faithful,” nominative in apposition like πρωτοτοκος — prōtotokos and αρχων — archōn with the preceding ablative Ιησου Χριστου — Iēsou Christou with απο — apo a habit of John in this book (apparently on purpose) as in Revelation 2:13, Revelation 2:20; Revelation 3:12, etc. See this same phrase in Revelation 2:13; Revelation 3:14. The use of μαρτυς — martus of Jesus here is probably to the witness (Revelation 1:1) in this book (Revelation 22:16.), not to the witness of Jesus before Pilate (1 Timothy 6:13). [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 My faithful one [μου]
Nominative also, with απεκταντη — mou also. Jesus gives Antipas his own title (Swete) as in Revelation 1:5; Revelation 3:14. Faithful unto death. [source]
Revelation 21:5 And he saith [και λεγει]
Probably this means a change of speakers, made plain by μοι — moi (to me) in many MSS. An angel apparently (as in Revelation 14:13; Revelation 19:9.) assures John and urges him to write The reason given (οτι — hoti for) is precisely the saying in Revelation 22:6 and he uses the two adjectives (πιστοι και αλητινοι — pistoi kai alēthinoi) employed in Revelation 19:11 about God himself, and Revelation 3:14 about Christ. In Revelation 19:9 αλητινοι — alēthinoi occurs also about “the words of God” as here. They are reliable and genuine. [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 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]
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 3:7 The holy, he that is true [ο αγιοσ ο αλητινος]
Separate articles (four in all) for each item in this description. “The holy, the genuine.” Asyndeton in the Greek. Latin Vulgate, Sanctus et Verus. αγιος — Hosea hagios is ascribed to God in Revelation 4:8; Revelation 6:10 (both αλητινος — hagios and αλητινος — alēthinos as here), but to Christ in Mark 1:24; Luke 4:34; John 6:69; Acts 4:27, Acts 4:30; 1 John 2:20, a recognized title of the Messiah as the consecrated one set apart. Swete notes that αλητης — alēthinos is verus as distinguished from verax So it is applied to God in Revelation 6:10 and to Christ in Revelation 3:14; Revelation 19:11 as in John 1:9; John 6:32; John 15:1.He that hath the key of David (και ουδεις κλεισει — ho echōn tēn klein Daueid). This epithet comes from Isaiah 22:22, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation 5:5; Revelation 22:16) has exclusive power in heaven, on earth, and in Hades (Matthew 16:19; Matthew 28:18; Romans 14:9; Philemon 2:9.; Revelation 1:18). Christ has power to admit and exclude of his own will (Matthew 25:10.; Ephesians 1:22; Revelation 3:21; Revelation 19:11-16; Revelation 20:4; Revelation 22:16).And none shall shut Charles calls the structure Hebrew (future active indicative of ο ανοιγων — kleiō), and not Greek because it does not correspond to the present articular participle just before και ουδεις ανοιγει — ho anoigōn (the one opening), but it occurs often in this book as in the very next clause, “and none openeth” (κλειων — kai oudeis anoigei) over against κλειει — kleiōn (present active participle, opening) though here some MSS. read kleiei (present active indicative, open). [source]

What do the individual words in Revelation 3:14 mean?

And to the messenger of the in Laodicea church write These things says the Amen Witness - faithful - TRUE the Beginning creation - of God
Καὶ τῷ ἀγγέλῳ τῆς ἐν Λαοδικείᾳ ἐκκλησίας γράψον Τάδε λέγει Ἀμήν μάρτυς πιστὸς (ὁ) ἀληθινός ἀρχὴ κτίσεως τοῦ Θεοῦ

τῷ  to  the 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
ἀγγέλῳ  messenger 
Parse: Noun, Dative Masculine Singular
Root: ἄγγελος  
Sense: a messenger, envoy, one who is sent, an angel, a messenger from God.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
Λαοδικείᾳ  Laodicea 
Parse: Noun, Dative Feminine Singular
Root: Λαοδίκεια  
Sense: a city of Phrygia, situated on the river Lycus not far from Colosse.
ἐκκλησίας  church 
Parse: Noun, Genitive Feminine Singular
Root: ἐκκλησία  
Sense: a gathering of citizens called out from their homes into some public place, an assembly.
γράψον  write 
Parse: Verb, Aorist Imperative Active, 2nd Person Singular
Root: γράφω 
Sense: to write, with reference to the form of the letters.
Τάδε  These  things 
Parse: Demonstrative Pronoun, Accusative Neuter Plural
Root: ὅδε  
Sense: this one here, these things, as follows, thus.
λέγει  says 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: λέγω 
Sense: to say, to speak.
Ἀμήν  Amen 
Parse: Hebrew Word
Root: ἀμήν  
Sense: firm.
μάρτυς  Witness 
Parse: Noun, Nominative Masculine Singular
Root: μάρτυς 
Sense: a witness.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
πιστὸς  faithful 
Parse: Adjective, Nominative Masculine Singular
Root: πιστός  
Sense: trusty, faithful.
(ὁ)  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
ἀληθινός  TRUE 
Parse: Adjective, Nominative Masculine Singular
Root: ἀληθινός  
Sense: that which has not only the name and resemblance, but the real nature corresponding to the name, in every respect corresponding to the idea signified by the name, real, true genuine.
ἀρχὴ  Beginning 
Parse: Noun, Nominative Feminine Singular
Root: ἀρχή  
Sense: beginning, origin.
κτίσεως  creation 
Parse: Noun, Genitive Feminine Singular
Root: κτίσις  
Sense: the act of founding, establishing, building etc.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.