The Meaning of Revelation 2:11 Explained

Revelation 2:11

KJV: He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.

YLT: He who is having an ear -- let him hear what the Spirit saith to the assemblies: He who is overcoming may not be injured of the second death.

Darby: He that has an ear, let him hear what the Spirit says to the assemblies. He that overcomes shall in no wise be injured of the second death.

ASV: He that hath an ear, let him hear what the Spirit saith to the churches. He that overcometh shall not be hurt of the second death.

KJV Reverse Interlinear

He that hath  an ear,  let him hear  what  the Spirit  saith  unto the churches;  He that overcometh  shall  not  be hurt  of  the second  death. 

What does Revelation 2:11 Mean?

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 2:11

Shall not be hurt [ου μη αδικητηι]
Strong double negative with first aorist passive subjunctive of αδικεω — adikeō old verb, to act unjustly (from αδικος — adikos), here to do harm or wrong to one, old usage as in Revelation 6:6; Revelation 7:2.; Revelation 9:4, Revelation 9:10; Revelation 11:5. [source]
Of the second death [εκ του τανατου του δευτερου]
Εκ — Ek here used for the agent or instrument as often (Revelation 3:18; Revelation 9:2; Revelation 18:1). See Revelation 20:6, Revelation 20:14; Revelation 21:8 where “the second death” is explained as “the lake of fire.” The idea is present in Daniel 12:3; John 5:29 and is current in Jewish circles as in the Jerusalem Targum on Deuteronomy 33:6 and in Philo. It is not annihilation. The Christians put to death in the persecution will at least escape this second death (eternal punishment). [source]
Be hurt [ἀδικηθῇ]
Strictly, wronged. [source]
Second death []
An expression peculiar to the Revelation. See Revelation 20:6, Revelation 20:14; Revelation 21:8. In those two passages it is defined as the lake of fire. The death awaiting the wicked after judgment. [source]

Reverse Greek Commentary Search for Revelation 2:11

1 John 2:13 Have overcome [νενικήκατε]
Compare John 16:33. The image is characteristic of Revelation and First Epistle. See Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:26; Revelation 12:11; Revelation 21:7; 1 John 2:14; 1 John 4:4; 1 John 5:4, 1 John 5:5. [source]
Revelation 20:6 Second death []
See on Revelation 2:11. [source]
Revelation 13:9 If any one hath an ear [ει τις εχει ους]
Condition of first class, repetition of the saying in Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:29, etc. [source]
Revelation 2:7 He that hath an ear [ο εχων ους]
An individualizing note calling on each of the hearers (Revelation 1:3) to listen (Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:28; Revelation 3:3, Revelation 3:6, Revelation 3:13, Revelation 3:22) and a reminiscence of the words of Jesus in the Synoptics (Matthew 11:15; Matthew 13:9, Matthew 13:43; Mark 4:9, Mark 4:23; Luke 8:8; Luke 14:35), but not in John‘s Gospel. [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 To him that overcometh [τωι νικωντι]
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. [source]
Revelation 20:4 Judgment was given unto them [κριμα εδοτη αυτοις]
First aorist passive of διδωμι — didōmi Picture of the heavenly court of assizes.The souls (τας πσυχας — tas psuchas). Accusative after ειδον — eidon at the beginning of the verse.Of them that had been beheaded Genitive of the articular perfect passive participle of πελεκιζω — pelekizō old word (from πελεκυς — pelekus an axe, the traditional instrument for execution in republican Rome, but later supplanted by the sword), to cut off with an axe, here only in N.T. See Revelation 6:9; Revelation 18:24; Revelation 19:2 for previous mention of these martyrs for the witness of Jesus (Revelation 1:9; Revelation 12:17; Revelation 19:10). Others also besides martyrs shared in Christ‘s victory, those who refused to worship the beast or wear his mark as in Revelation 13:15; Revelation 14:9.; Revelation 16:2; Revelation 19:20.And they lived (και εζησαν — kai ezēsan). First aorist active indicative of ζαω — zaō If the ingressive aorist, it means “came to life” or “lived again” as in Revelation 2:8 and so as to Revelation 20:5. If it is the constative aorist here and in Revelation 20:5, then it could mean increased spiritual life. See John 5:21-29 for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in Revelation 2:11; Revelation 20:6, Revelation 20:14.And reigned with Christ Same use of the first aorist active indicative of βασιλευω — basileuō but more clearly constative. Beckwith and Swete take this to apply solely to the martyrs, the martyrs‘ reign with Christ. [source]
Revelation 20:4 And they lived [και εζησαν]
First aorist active indicative of ζαω — zaō If the ingressive aorist, it means “came to life” or “lived again” as in Revelation 2:8 and so as to Revelation 20:5. If it is the constative aorist here and in Revelation 20:5, then it could mean increased spiritual life. See John 5:21-29 for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in Revelation 2:11; Revelation 20:6, Revelation 20:14. [source]
Revelation 20:14 Were cast [εβλητησαν]
As the devil (Revelation 20:10) followed the two beasts (Revelation 19:20) into the same dread lake of fire. Death is personified and is disposed of, “the last enemy” (1 Corinthians 15:26) and Paul sings the paean of victory over death (1 Corinthians 15:54., from Hosea 13:14). Hades has no more terrors, for the saints are in heaven. There is no more fear of death (Hebrews 2:15), for death is no more (Revelation 21:4). The second death (Revelation 2:11; Revelation 20:6; Revelation 21:8) is here identified as in Revelation 21:8 with the lake of fire. [source]
Revelation 21:8 Their part shall be [το μερος αυτων]
In contrast to the state of the blessed (Revelation 21:3-7) the state of “those who have disfranchised themselves from the Kingdom of God” (Charles) is given. They are with Satan and the two beasts, and are the same with those not in the book of life (Revelation 20:15) in the lake of fire and brimstone (Revelation 19:20; Revelation 20:10, Revelation 20:14.), that is the second death (Revelation 2:11; Revelation 20:6, Revelation 20:14). See also Revelation 14:10. There are eight epithets here used which apply to various sections of this direful list of the doomed and the damned, all in the dative (case of personal interest). [source]
Revelation 20:4 Of them that had been beheaded [των πεπελεκισμενων]
Genitive of the articular perfect passive participle of πελεκιζω — pelekizō old word (from πελεκυς — pelekus an axe, the traditional instrument for execution in republican Rome, but later supplanted by the sword), to cut off with an axe, here only in N.T. See Revelation 6:9; Revelation 18:24; Revelation 19:2 for previous mention of these martyrs for the witness of Jesus (Revelation 1:9; Revelation 12:17; Revelation 19:10). Others also besides martyrs shared in Christ‘s victory, those who refused to worship the beast or wear his mark as in Revelation 13:15; Revelation 14:9.; Revelation 16:2; Revelation 19:20.And they lived (και εζησαν — kai ezēsan). First aorist active indicative of ζαω — zaō If the ingressive aorist, it means “came to life” or “lived again” as in Revelation 2:8 and so as to Revelation 20:5. If it is the constative aorist here and in Revelation 20:5, then it could mean increased spiritual life. See John 5:21-29 for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in Revelation 2:11; Revelation 20:6, Revelation 20:14.And reigned with Christ Same use of the first aorist active indicative of βασιλευω — basileuō but more clearly constative. Beckwith and Swete take this to apply solely to the martyrs, the martyrs‘ reign with Christ. [source]
Revelation 20:6 Blessed and holy [μακαριος και αγιος]
A fifth beatitude (Revelation 1:3; Revelation 14:13; Revelation 16:15; Revelation 19:9) already and two more to come (Revelation 22:7, Revelation 22:14, seven in all). Here αγιος — hagios is added to the usual μακαριος — makarios The second death The spiritual death of Revelation 2:11; Revelation 20:14; Revelation 21:8 in contrast to the first or physical death. This language raises a question about the interpretation of the first and the second resurrections, whether both are of the body or one of the spirit. There seems no way to reach a solid conception about it. In 1 Corinthians 15:23 there is no mention of the resurrection of any save “those of Christ” However, Paul elsewhere (Acts 24:15) speaks of the resurrection of the just and of the unjust as if one event. [source]
Revelation 6:13 Her unripe figs [τους ολυντους αυτης]
An old word (Latin grossi) for figs that grow in winter and fall off in the spring without getting ripe (So Revelation 2:11.), here only in N.T. Jesus used the fig tree (Mark 13:28) as a sign of the “end of the world‘s long winter” (Swete). Cf. Isaiah 34:4; Nahum 3:12. [source]
Revelation 7:2 From the sun-rising [απο ανατολης ηλιου]
Same phrase in Revelation 16:12. From the east, though why is not told. Swete suggests it is because Palestine is east of Patmos. The plural απο ανατολων — apo anatolōn occurs in Matthew 2:1 without ηλιου — hēliou (sun).The seal of the living God (σπραγιδα τεου ζωντος — sphragida theou zōntos). Here the signet ring, like that used by an Oriental monarch, to give validity to the official documents. The use of ζωντος — zōntos with τεου — theou accents the eternal life of God (Revelation 1:18; Revelation 10:6; Revelation 15:7) as opposed to the ephemeral pagan gods.To whom it was given For εδοτη — edothē see Revelation 6:2, Revelation 6:4, etc. The repetition of αυτοις — autois in addition to οις — hois (both dative) is a redundant Hebraism (in vernacular Koiné to some extent) often in the Apocalypse (Revelation 3:8). The angels are here identified with the winds as the angels of the churches with the churches (Revelation 1:20).To hurt (αδικησαι — adikēsai). First aorist active infinitive of αδικεω — adikeō subject of εδοτη — edothē common use of αδικεω — adikeō in this sense of to hurt in the Apocalypse (Revelation 2:11; Revelation 6:6 already), in Luke 10:19 also. The injury is to come by letting loose the winds, not by withholding them. [source]
Revelation 7:2 To whom it was given [οις εδοτη αυτοις]
For εδοτη — edothē see Revelation 6:2, Revelation 6:4, etc. The repetition of αυτοις — autois in addition to οις — hois (both dative) is a redundant Hebraism (in vernacular Koiné to some extent) often in the Apocalypse (Revelation 3:8). The angels are here identified with the winds as the angels of the churches with the churches (Revelation 1:20).To hurt (αδικησαι — adikēsai). First aorist active infinitive of αδικεω — adikeō subject of εδοτη — edothē common use of αδικεω — adikeō in this sense of to hurt in the Apocalypse (Revelation 2:11; Revelation 6:6 already), in Luke 10:19 also. The injury is to come by letting loose the winds, not by withholding them. [source]
Revelation 7:2 To hurt [αδικησαι]
First aorist active infinitive of αδικεω — adikeō subject of εδοτη — edothē common use of αδικεω — adikeō in this sense of to hurt in the Apocalypse (Revelation 2:11; Revelation 6:6 already), in Luke 10:19 also. The injury is to come by letting loose the winds, not by withholding them. [source]

What do the individual words in Revelation 2:11 mean?

The [one] having an ear let him hear what the Spirit says to the churches overcoming no not shall be injured by the death - second
ἔχων οὖς ἀκουσάτω τί τὸ Πνεῦμα λέγει ταῖς ἐκκλησίαις νικῶν οὐ μὴ ἀδικηθῇ ἐκ τοῦ θανάτου τοῦ δευτέρου

  The  [one] 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
οὖς  an  ear 
Parse: Noun, Accusative Neuter Singular
Root: οὖς  
Sense: the ear.
ἀκουσάτω  let  him  hear 
Parse: Verb, Aorist Imperative Active, 3rd Person Singular
Root: ἀκουστός 
Sense: to be endowed with the faculty of hearing, not deaf.
Πνεῦμα  Spirit 
Parse: Noun, Nominative Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
λέγει  says 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: λέγω 
Sense: to say, to speak.
ταῖς  to  the 
Parse: Article, Dative Feminine Plural
Root:  
Sense: this, that, these, etc.
ἐκκλησίαις  churches 
Parse: Noun, Dative Feminine Plural
Root: ἐκκλησία  
Sense: a gathering of citizens called out from their homes into some public place, an assembly.
νικῶν  overcoming 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: νικάω  
Sense: to conquer.
οὐ  no 
Parse: Adverb
Root: οὐ  
Sense: no, not; in direct questions expecting an affirmative answer.
ἀδικηθῇ  shall  be  injured 
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular
Root: ἀδικέω  
Sense: absolutely.
θανάτου  death 
Parse: Noun, Genitive Masculine Singular
Root: θάνατος 
Sense: the death of the body.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
δευτέρου  second 
Parse: Adjective, Genitive Masculine Singular
Root: δεύτερον 
Sense: the second, the other of two.