KJV: Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.
YLT: lo, I have stood at the door, and I knock; if any one may hear my voice, and may open the door, I will come in unto him, and will sup with him, and he with me.
Darby: Behold, I stand at the door and am knocking; if any one hear my voice and open the door, I will come in unto him and sup with him, and he with me.
ASV: Behold, I stand at the door and knock: if any man hear my voice and open the door, I will come in to him, and will sup with him, and he with me.
Ἰδοὺ | Behold |
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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ἕστηκα | I stand |
Parse: Verb, Perfect Indicative Active, 1st Person Singular Root: ἵστημι Sense: to cause or make to stand, to place, put, set. |
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ἐπὶ | at |
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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θύραν | door |
Parse: Noun, Accusative Feminine Singular Root: θύρα Sense: a door. |
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κρούω | knock |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: κρούω Sense: to knock: at the door. |
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τις | anyone |
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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ἀκούσῃ | should hear |
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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φωνῆς | voice |
Parse: Noun, Genitive Feminine Singular Root: φωνή Sense: a sound, a tone. |
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μου | of Me |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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ἀνοίξῃ | open |
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: ἀνοίγω Sense: to open. |
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εἰσελεύσομαι | I will come in |
Parse: Verb, Future Indicative Middle, 1st Person Singular Root: εἰσέρχομαι Sense: to go out or come in: to enter. |
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δειπνήσω | will dine |
Parse: Verb, Future Indicative Active, 1st Person Singular Root: δειπνέω Sense: to sup. |
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ἐμοῦ | Me |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
Greek Commentary for Revelation 3:20
Perfect active of ιστημι histēmi (intransitive). Picture of the Lord‘s advent as in Matthew 24:33; James 5:9, but true also of the individual response to Christ‘s call (Luke 12:36) as shown in Holman Hunt‘s great picture. Some see a use also of So James 5:2. [source]
Condition of third class with εαν ean and first aorist (ingressive) active subjunctive of ακουω akouō and ανοιγω anoigō See John 10:3; John 18:37. See the picture reversed (Swete) in Luke 13:25; Matthew 25:10.I will come in to him (εισελευσομαι eiseleusomai). Future middle of εισερχομαι eiserchomai See Mark 15:43; Acts 11:3 for εισερχομαι προς eiserchomai pros to go into a man‘s house. Cf. John 14:23.Will sup Future active of δειπνεω deipneō old verb, from δειπνον deipnon (supper), as in Luke 17:8. Fellowship in the Messianic kingdom (Luke 22:30; Mark 14:25; Matthew 26:29). Purely metaphorical, as is plain from 1 Corinthians 6:13. [source]
Future middle of εισερχομαι eiserchomai See Mark 15:43; Acts 11:3 for εισερχομαι προς eiserchomai pros to go into a man‘s house. Cf. John 14:23. [source]
Future active of δειπνεω deipneō old verb, from δειπνον deipnon (supper), as in Luke 17:8. Fellowship in the Messianic kingdom (Luke 22:30; Mark 14:25; Matthew 26:29). Purely metaphorical, as is plain from 1 Corinthians 6:13. [source]
Compare Song of Solomon 5:2, Κρούω Iknock was regarded as a less classical word than κόπτω . Κρούω is to knock with the knuckles, to rap; κόπτω , with a heavy blow; ψοφεῖν of the knocking of some one within the door, warning one without to withdraw when the door is opened. Compare James 5:9. “He at whose door we ought to stand (for He is the Door, who, as such, has bidden us to knock), is content that the whole relation between Him and us should be reversed, and, instead of our standing at His door, condescends Himself to stand at ours” (Trench). The Greeks had a word θυραυλεῖν for a lover waiting at the door of his beloved. Trench cites a passage from Nicolaus Cabasilas, a Greek divine of the fourteenth century: “Love for men emptied God (Philemon 2:7). For He doth not abide in His place and summon to Himself the servant whom He loved; but goes Himself and seeks him; and He who is rich comes to the dwelling of the poor, and discloses His love, and seeks an equal return; nor does He withdraw from him who repels Him, nor is He disgusted at his insolence; but, pursuing him, remains sitting at his doors, and that He may show him the one who loves him, He does all things, and sorrowing, bears and dies.” [source]
Christ not only knocks but speaks. “The voice very often will interpret and make intelligible the purpose of the knock” (Trench). [source]
No irresistible grace. [source]
See on Luke 14:12. For the image, compare Song of Solomon 5:2-6; Song of Solomon 4:16; Song of Solomon 2:3. Christ is the Bread of Life, and invites to the great feast. See Matthew 8:11; Matthew 25:1sqq. The consummation will be at the marriage-supper of the Lamb (Mark 14:25; Revelation 19:7-9). [source]
It is characteristic of John to note the sayings of Christ which express the reciprocal relations of Himself and His followers. See John 6:56; John 10:38; John 14:20; John 15:4, John 15:5; John 17:21, John 17:26. Compare John 14:23. [source]
Reverse Greek Commentary Search for Revelation 3:20
Compare John 10:30; Revelation 3:20. [source]
Through your (the article) faith, as the medium of appropriating Christ. Faith opens the door and receives Him who knocks. Revelation 3:20. [source]
Second aorist active subjunctive of διδωμι didōmi but A reads δωσομεν dōsomen (future active) and P δωσωμεν dōsōmen If the future indicative is read, the tone is changed from exhortation to declaration (we shall give glory unto him).The marriage of the Lamb (ο γαμος του αρνιου ho gamos tou arniou). In the O.T. God is the Bridegroom of Israel (Hosea 2:16; Isaiah 54:6; Ezekiel 16:7.). In the N.T. Christ is the Bridegroom of the Kingdom (the universal spiritual church as seen by Paul, 2 Corinthians 11:2; Ephesians 5:25., and by John in Revelation 3:20; Revelation 19:7, Revelation 19:9; Revelation 21:2, Revelation 21:9; Revelation 22:17. In the Gospels Christ appears as the Bridegroom (Mark 2:19.; Matthew 9:15; Luke 5:34.; John 3:29). The figure of γαμος gamos occurs in Matthew 22:2-14. Three metaphors of women appear in the Apocalypse (the Mother in chapter Rev 12, the Harlot in Rev 17-19, and the Bride of Christ here to the end). “The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy” (Swete).Is come Prophetic aorist, come at last.Made herself ready (ητοιμασεν εαυτην hētoimasen heautēn). First aorist active indicative of ετοιμαζω hetoimazō and the reflexive pronoun. See Revelation 22:2 for ητοιμασμενην ως νυμπην hētoimasmenēn hōs numphēn (prepared as a bride). There is something for her to do (1 John 3:3; Judges 1:21; 2 Corinthians 7:1), but the chief preparation is the act of Christ (Ephesians 5:25.). [source]
In the O.T. God is the Bridegroom of Israel (Hosea 2:16; Isaiah 54:6; Ezekiel 16:7.). In the N.T. Christ is the Bridegroom of the Kingdom (the universal spiritual church as seen by Paul, 2 Corinthians 11:2; Ephesians 5:25., and by John in Revelation 3:20; Revelation 19:7, Revelation 19:9; Revelation 21:2, Revelation 21:9; Revelation 22:17. In the Gospels Christ appears as the Bridegroom (Mark 2:19.; Matthew 9:15; Luke 5:34.; John 3:29). The figure of γαμος gamos occurs in Matthew 22:2-14. Three metaphors of women appear in the Apocalypse (the Mother in chapter Rev 12, the Harlot in Rev 17-19, and the Bride of Christ here to the end). “The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy” (Swete). [source]
Perfect active indicative of διδωμι didōmi “I have given” (a gift of Christ, this open door). See Luke 12:51 for a like use of διδωμι didōmi door opened Perfect (triple reduplication) passive predicate participle of ανοιγω anoigō (Revelation 3:7) accusative feminine singular. The metaphor of the open door was a common one (John 10:7-9; Acts 14:27; 1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3; Revelation 3:20; Revelation 4:1). Probably it means here a good opportunity for missionary effort in spite of the Jewish hostility. [source]
Second aorist active indicative of οραω horaō Exclamation of vivid emotion as John looked. No effect on the structure and nominative case τυρα thura (door) follows it.Opened (ηνεωιγμενη ēneōigmenē). Perfect (triple reduplication) passive participle of ανοιγω anoigō as in Revelation 3:8 (door of opportunity) and Revelation 3:20 (door of the heart), here the door of revelation (Swete).In heaven As in Ezekiel 1:1; Mark 1:10; John 1:51. In Revelation always in singular except Revelation 12:12.The first (η πρωτη hē prōtē). Reference is to Revelation 1:10.Speaking From λαλεω laleō rather λεγουσης legousēs of Revelation 1:10 from λεγω legō both agreeing with σαλπιγγος salpiggos (trumpet).Saying (λεγων legōn). Present active participle of λεγω legō repeating the idea of λαλουσης lalousēs but in the nominative masculine singular construed with πωνη phōnē (feminine singular), construction according to sense because of the person behind the voice as in Revelation 11:15; Revelation 19:14.Come up Short Koiné form for αναβητι anabēthi (second aorist active imperative second person singular of αναβαινω anabainō).Hither (ωδε hōde). Originally “here,” but vernacular use (John 6:25; John 10:27).I will show Future active of δεικνυμι deiknumi in same sense in Revelation 1:1.Hereafter (μετα ταυτα meta tauta). Some editors (Westcott and Hort) connect these words with the beginning of Revelation 4:2. [source]
Perfect (triple reduplication) passive participle of ανοιγω anoigō as in Revelation 3:8 (door of opportunity) and Revelation 3:20 (door of the heart), here the door of revelation (Swete). [source]
Second perfect predicate participle of ιστημι histēmi intransitive and followed by επι epi and the accusative case γωνιας gōnias as already in Revelation 3:20 Old word for angle (Matthew 6:5), also in Revelation 20:8.Holding Present active participle of κρατεω krateō to hold fast (Mark 7:3; John 20:23). The four winds (cf. Matthew 24:31) are held prisoner by angels at each of the four corners. Some Jews held the winds from due north, south, east, west to be favourable, while those from the angles (see Acts 27:14) were unfavourable (Charles). There is an angel of the fire (Revelation 14:18) and an angel of the waters (Revelation 16:5).That no wind should blow (ινα μη πνεηι ανεμος hina mē pneēi anemos). Negative purpose clause with ινα μη hina mē and the present active subjunctive, “lest a wind keep on blowing.”Upon any tree Accusative case here with επι epi rather than the preceding genitives (γησ ταλασσης gēsthalassēs), “upon the land or upon the sea,” but “against any tree” (picture of attack on the tree like a tornado‘s path). [source]