KJV: Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.
YLT: 'But I have against thee a few things: That thou dost suffer the woman Jezebel, who is calling herself a prophetess, to teach, and to lead astray, my servants to commit whoredom, and idol-sacrifices to eat;
Darby: But I have against thee that thou permittest the woman Jezebel, she who calls herself prophetess, and she teaches and leads astray my servants to commit fornication and eat of idol sacrifices.
ASV: But I have this against thee, that thou sufferest the woman Jezebel, who calleth herself a prophetess; and she teacheth and seduceth my servants to commit fornication, and to eat things sacrificed to idols.
ἔχω | I have |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: ἔχω Sense: to have, i.e. to hold. |
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κατὰ | against |
Parse: Preposition Root: κατά Sense: down from, through out. |
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ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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ἀφεῖς | you tolerate |
Parse: Verb, Present Indicative Active, 2nd Person Singular Root: ἀφίημι Sense: to send away. |
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γυναῖκα | woman |
Parse: Noun, Accusative Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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Ἰεζάβελ | Jezebel |
Parse: Noun, Accusative Feminine Singular Root: Ἰεζάβελ Sense: wife of Ahab, an impious and cruel queen who protected idolatry and persecuted the prophets. |
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ἡ | the [one] |
Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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λέγουσα | calling |
Parse: Verb, Present Participle Active, Nominative Feminine Singular Root: λέγω Sense: to say, to speak. |
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ἑαυτὴν | herself |
Parse: Reflexive Pronoun, Accusative Feminine 3rd Person Singular Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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προφῆτιν | a prophetess |
Parse: Noun, Accusative Feminine Singular Root: προφῆτις Sense: a prophetess. |
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διδάσκει | teaching |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: διδάσκω Sense: to teach. |
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πλανᾷ | misleading |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: πλανάω Sense: to cause to stray, to lead astray, lead aside from the right way. |
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τοὺς | - |
Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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ἐμοὺς | My |
Parse: Personal / Possessive Pronoun, Accusative Masculine 1st Person Plural Root: ἐμός Sense: my, mine, etc. |
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δούλους | servants |
Parse: Noun, Accusative Masculine Plural Root: δοῦλοσ1 Sense: a slave, bondman, man of servile condition. |
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πορνεῦσαι | to commit sexual immorality |
Parse: Verb, Aorist Infinitive Active Root: πορνεύω Sense: to prostitute one’s body to the lust of another. |
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φαγεῖν | to eat |
Parse: Verb, Aorist Infinitive Active Root: ἐσθίω Sense: to eat. |
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εἰδωλόθυτα | things sacrificed to idols |
Parse: Adjective, Accusative Neuter Plural Root: εἰδωλόθυτος Sense: sacrificed to idols, the flesh left over from the heathen sacrifices. |
Greek Commentary for Revelation 2:20
Late vernacular present active indicative second person singular as if from a form απεω apheō instead of the usual απιημι aphiēmi forms. [source]
Symbolical name for some prominent woman in the church in Thyatira, like the infamous wife of Ahab who was guilty of whoredom and witchcraft (1 Kings 16:31; 2 Kings 9:22) and who sought to drive out the worship of God from Israel. Some MSS. here (A Q 40 min.s) have σου sou (thy wife, thy woman Ramsay makes it), but surely Aleph C P rightly reject σου sou Otherwise she is the pastor‘s wife!Which calleth herself a prophetess (η λεγουσα εαυτην προπητιν hē legousa heautēn prophētin). Nominative articular participle of λεγω legō in apposition with the accusative γυναικα gunaika like ο μαρτυς ho martus in apposition with Αντιπας Antipas in Revelation 2:13. Προπητις Prophētis is an old word, feminine form for προπητης prophētēs in N.T. only here and Luke 2:36 (Anna), two extremes surely. See Acts 21:9 for the daughters of Philip who prophesied.And she teacheth and seduceth A resolution of the participles (διδασκουσα και πλανωσα didaskousa kai planōsa) into finite verbs (present active indicatives) as in Revelation 1:5. This woman was not a real prophetess, but a false one with loud claims and loose living. One is puzzled to know how such a woman had so much shrewdness and sex-appeal as to lead astray the servants of God in that church. The church tolerated the Nicolaitans and this leader whose primary object was sexual immorality (Charles) and became too much involved with her to handle the heresy. [source]
Nominative articular participle of λεγω legō in apposition with the accusative γυναικα gunaika like ο μαρτυς ho martus in apposition with Αντιπας Antipas in Revelation 2:13. Προπητις Prophētis is an old word, feminine form for προπητης prophētēs in N.T. only here and Luke 2:36 (Anna), two extremes surely. See Acts 21:9 for the daughters of Philip who prophesied. [source]
A resolution of the participles (διδασκουσα και πλανωσα didaskousa kai planōsa) into finite verbs (present active indicatives) as in Revelation 1:5. This woman was not a real prophetess, but a false one with loud claims and loose living. One is puzzled to know how such a woman had so much shrewdness and sex-appeal as to lead astray the servants of God in that church. The church tolerated the Nicolaitans and this leader whose primary object was sexual immorality (Charles) and became too much involved with her to handle the heresy. [source]
Omit. [source]
Used absolutely. Toleratest. [source]
Rev., the woman. Some translate thy wife. [source]
Used symbolically, but with reference to the notorious historic Jezebel. She was the daughter of Ethbaal, king of Sidon (1 Kings 16:31), formerly a priest of Astarte, and who had made his way to the throne by the murder of his predecessor Pheles. Ahab's marriage with her was the first instance of a marriage with a heathen princess of a king of the northern kingdom of Israel. This alliance was a turning-point in the moral history of the kingdom. From the times of David and Solomon many treaties had been concluded between Phoenicia and Israel; but it was at the same time the special business of the kingdom of the ten tribes to restore the ancient rigidness of the nationality of Israel. Jezebel looked down with perverse pride upon a people whose religion she neither understood nor respected. Though the ten tribes had yielded to idolatry in the worship of the calves, the true God was still worshipped and the law of Moses acknowledged. From the time of Ahab's marriage the apostasy of Israel became more decided and deadly. She was “a woman in whom, with the reckless and licentious habits of an Oriental queen, were united the fiercest and sternest qualities inherent in the old Semitic race. Her husband, in whom generous and gentle feelings were not wanting, was yet of a weak and yielding character which soon made him a tool in her hands … . The wild license of her life and the magical fascination of her arts or her character became a proverb in the nation. Round her and from her, in different degrees of nearness, is evolved the awful drama of the most eventful crisis of this portion of the Israelite history” (Stanley, “Jewish Church”). She sought to exterminate the prophets of Jehovah (1 Kings 18:13), and inaugurated the worship of Baal the Sun-God on a magnificent scale. Two sanctuaries were established, one for each of the great Phoenician deities, at each of the two new capitals of the kingdom, Samaria and Jezreel. The sanctuary of Astarte or Ashtaroth (the Phoenician Venus) at Jezreel was under Jezebel's special sanction, and there is reason to suppose that she ministered as a priestess in that licentious worship. Four hundred priests or prophets were attached to this sanctuary and were supported at her table. The sanctuary to Baal at Samaria was large enough to contain all the worshippers of the northern kingdom. Its staff consisted of four hundred and fifty priests, and the interior contained representations of the Sun-God on small pillars, while a large statue of the same deity was set up in front. At these sanctuaries Ahab in person offered sacrifices. Expositors are divided as to the symbolic import of the name in this passage, some referring it to a single person - “some single wicked woman in the Church of Thyatira inheriting this name of infamy in the Church of God,” giving herself out as a prophetess, and seducing the servants of Christ to commit fornication and to eat things offered to idols. Others interpret the name as designating an influential heretical party in the Church: but, as Alford remarks, “the real solution must lie hidden until all that is hidden shall be known.” It is clear, at any rate, that Thyatira, like the Church of old, had sinned by her alliance with a corrupt faith and practice. [source]
The best texts read καὶ διδάσκει andshe teacheth and seduceth. So Rev. For seduceth see on err, Mark 12:24, and see on deceiver and error, Matthew 27:63, Matthew 27:64. The word πλανᾶν toseduce is found oftener in Revelation than elsewhere in the New Testament. It never means mere error as such, but fundamental departure from the truth. [source]
Both sins of the historical Jezebel. See 2 Kings 9:22, 2 Kings 9:30; Jeremiah 4:30; Nahum 3:4. [source]
Reverse Greek Commentary Search for Revelation 2:20
A very strong and graphic expression, founded upon the familiar Hebrew representation of the relation of God's people to him under the figure of marriage. See Psalm 73:27; Isaiah 57:3 sqq.; Isaiah 62:5; Ezekiel 23:27. Hence idolatry and intercourse with Gentiles were described as adultery; and so here, of moral unfaithfulness to God. Compare James 4:4:; Revelation 2:20 sqq. Thus Dante:“Where Michael wroughtVengeance upon the proud adultery.”Inf., vii., 12. [source]
They had broken the marriage tie which bound them to Jehovah (Plummer). See Psalm 73:27; Isaiah 57:3.; Isaiah 62:5; Ezekiel 23:27; James 4:4; Revelation 2:20. What is “the sign of Jonah?” [source]
Only here and Revelation 2:20. [source]
The word προπητις prophētis occurs in the N.T. only here and Revelation 2:20. In old Greek writers it means a woman who interprets oracles. The long parenthesis into Luke 2:37 tells of her great age. Montefiore makes it 106 as she was 15 when married, married 7 years, a widow 84. [source]
Plainly the Corinthians had asked also about this problem in their letter to Paul (1 Corinthians 7:1). This compound adjective The connection between idolatry and impurity was very close, especially in Corinth. See both topics connected in Revelation 2:14, Revelation 2:20. By ειδωλοτυτα eidōlothuta was meant the portion of the flesh left over after the heathen sacrifices. The heathen called it ιεροτυτον hierothuton (1 Corinthians 10:28). This leftover part “was either eaten sacrificially, or taken home for private meals, or sold in the markets” (Robertson and Plummer). What were Christians to do about eating such portions either buying in the market or eating in the home of another or at the feast to the idol? Three questions are thus involved and Paul discusses them all. There was evidently difference of opinion on the subject among the Corinthian Christians. Aspects of the matter come forward not touched on in the Jerusalem Conference to which Paul does not here allude, though he does treat it in Galatians 2:1-10. There was the more enlightened group who acted on the basis of their superior knowledge about the non-existence of the gods represented by the idols. [source]
Lit., we lead ourselves astray. See on Mark 7:24; see on Matthew 27:63, Matthew 27:64; see on Judges 1:13. Not only do we err, we are responsible for it. The phrase only here in the New Testament. For the verb as applied to deceivers of various kinds, see Matthew 24:4; Revelation 2:20; Revelation 13:14; Revelation 19:20; Revelation 12:9; Revelation 20:3. Compare πλάνοι deceivers(2 John 1:7); πλάνη error(Judges 1:11; 1 John 4:6). [source]
The allusion may be partly to the pot of manna which was laid up in the ark in the sanctuary. See Exodus 16:32-34; compare Hebrews 9:4. That the imagery of the ark was familiar to John appears from Revelation 11:19. This allusion however is indirect, for the manna laid up in the ark was not for food, but was a memorial of food once enjoyed. Two ideas seem to be combined in the figure: 1. Christ as the bread from heaven, the nourishment of the life of believers, the true manna, of which those who eat shall never die (John 6:31-43, John 6:48-51); hidden, in that He is withdrawn from sight, and the Christian's life is hid with Him in God (Colossians 3:3). 2. The satisfaction of the believer's desire when Christ shall be revealed. The hidden manna shall not remain for ever hidden. We shall see Christ as He is, and be like Him (1 John 3:2). Christ gives the manna in giving Himself “The seeing of Christ as He is, and, through this beatific vision, being made like to Him, is identical with the eating of the hidden manna, which shall, as it were, be then brought forth from the sanctuary, the holy of holies of God's immediate presence where it was withdrawn from sight so long, that all may partake of it; the glory of Christ, now shrouded and concealed, being then revealed to His people” (Trench). -DIVIDER- -DIVIDER- This is one of numerous illustrations of the dependence of Revelation upon Old Testament history and prophecy. “To such an extent is this the case,” says Professor Milligan, “that it may be doubted whether it contains a single figure not drawn from the Old Testament, or a single complete sentence not more or less built up of materials brought from the same source.” See, for instance, Balaam (Revelation 2:14); Jezebel (Revelation 2:20); Michael (Revelation 12:7, compare Daniel 10:13; Daniel 12:1); Abaddon (Revelation 9:11); Jerusalem, Mt. Zion, Babylon, the Euphrates, Sodom, Egypt (Revelation 21:2; Revelation 14:1; Revelation 16:19; Revelation 9:14; Revelation 11:8); Gog and Magog (Revelation 20:8, compare Revelation href="/desk/?q=re+2:7&sr=1">Revelation 2:7, Revelation 2:17, Revelation 2:27, Revelation 2:28). Heaven is described under the figure of the tabernacle in the wilderness (Revelation 11:1, Revelation 11:19; Revelation 6:9; Revelation 8:3; Revelation 11:19; Revelation 4:6). The song of the redeemed is the song of Moses (Revelation 15:3). The plagues of Egypt appear in the blood, fire, thunder, darkness and locusts (Revelation 8:1-13). “The great earthquake of chapter 6 is taken from Haggai; the sun becoming black as sackcloth of hair and the moon becoming blood (Revelation 8:1-13) from Joel: the stars of heaven falling, the fig-tree casting her untimely figs, the heavens departing as a scroll (Revelation 8:1-13) from Isaiah: the scorpions of chapter 9 from Ezekiel: the gathering of the vine of the earth (chapter 14) from Joel, and the treading of the wine-press in the same chapter from Isaiah.” So too the details of a single vision are gathered out of different prophets or different parts of the same prophet. For instance, the vision of the glorified Redeemer (Revelation 1:12-20). The golden candlesticks are from Exodus and Zechariah; the garment down to the foot from Exodus and Daniel; the golden girdle and the hairs like wool from Isaiah and Daniel; the feet like burnished brass, and the voice like the sound of many waters, from Ezekiel; the two-edged sword from Isaiah and Psalms; the countenance like the sun from Exodus; the falling of the seer as dead from Exodus, Isaiah, Ezekiel, and Daniel; the laying of Jesus' right hand on the seer from Daniel. -DIVIDER- -DIVIDER- “Not indeed that the writer binds himself to the Old Testament in a slavish spirit. He rather uses it with great freedom and independence, extending, intensifying, or transfiguring its descriptions at his pleasure. Yet the main source of his emblems cannot be mistaken. The sacred books of his people had been more than familiar to him. They had penetrated his whole being. They had lived within him as a germinating seed, capable of shooting up not only in the old forms, but in new forms of life and beauty. In the whole extent of sacred and religious literature there is to be found nowhere else such a perfect fusion of the revelation given to Israel with the mind of one who would either express Israel's ideas, or give utterance, by means of the symbols supplied by Israel's history, to the present and most elevated thoughts of the Christian faith “(this note is condensed from Professor Milligan's “Baird Lectures on the Revelation of St. John”).A white stone ( ψῆφον λευκὴν )See on counteth, Luke 14:28; and see on white, Luke 9:29. The foundation of the figure is not to be sought in Gentile but in Jewish customs. “White is everywhere the color and livery of heaven” (Trench). See Revelation 1:14; Revelation 3:5; Revelation 7:9; Revelation 14:14; Revelation 19:8, Revelation 19:11, Revelation 19:14; Revelation 20:11. It is the bright, glistering white. Compare Matthew 28:3; Luke 24:4; John 20:12; Revelation 20:11; Daniel 7:9. It is impossible to fix the meaning of the symbol with any certainty. The following are some of the principal views: The Urim and Thummim concealed within the High-Priest's breastplate of judgment. This is advocated by Trench, who supposes that the Urim was a peculiarly rare stone, possibly the diamond, and engraven with the ineffable name of God. The new name he regards as the new name of God or of Christ (Revelation 3:12); some revelation of the glory of God which can be communicated to His people only in the higher state of being, and which they only can understand who have actually received. -DIVIDER- -DIVIDER- Professor Milligan supposes an allusion to the plate of gold worn on the High-Priest's forehead, and inscribed with the words “Holiness to the Lord,” but, somewhat strangely, runs the figure into the stone or pebble used in voting, and regards the white stone as carrying the idea of the believer's acquittal at the hands of God. -DIVIDER- -DIVIDER- Dean Plumptre sees in the stone the signet by which, in virtue of its form or of the characters inscribed on it, he who possessed it could claim from the friend who gave it, at any distance of time, a frank and hearty welcome; and adds to this an allusion to the custom of presenting such a token, with the guest's name upon it, of admission to the feast given to those who were invited to partake within the temple precincts - a feast which consisted wholly or in part of sacrificial meats. -DIVIDER- -DIVIDER- Others, regarding the connection of the stone with the manna, refer to the use of the lot cast among the priests in order to determine which one should offer the sacrifice. -DIVIDER- -DIVIDER- Others, to the writing of a candidate's name at an election by ballot upon a stone or bean. -DIVIDER- -DIVIDER- In short, the commentators are utterly divided, and the true interpretation remains a matter of conjecture.A new nameSome explain the new name of God or of Christ (compare Revelation 3:12); others, of the recipient's own name. “A new name however, a revelation of his everlasting title as a son of God to glory in Christ, but consisting of and revealed in those personal marks and signs of God's peculiar adoption of himself, which he and none other is acquainted with” (Alford). Bengel says: “Wouldst thou know what kind of a new name thou wilt obtain? Overcome. Before that thou wilt ask in vain, and after that thou wilt soon read it inscribed on the white stone.” [source]
“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]
Change from the participle construction, which would be και ποιησαντι kai poiēsanti (first aorist active of ποιεω poieō) like λυσαντι lusanti just before, a Hebraism Charles calls it, but certainly an anacoluthon of which John is very fond, as in Revelation 1:18; Revelation 2:2, Revelation 2:9, Revelation 2:20; Revelation 3:9; Revelation 7:14; Revelation 14:2.; Revelation 15:3. [source]
Masculine accusative retained without attraction to case of αστερων asterōn (genitive, ων hōn).In my right hand (επι της δεχιας μου epi tēs dexias mou). Or “upon,” but εν τηι en tēi etc., in Revelation 1:16.And the seven golden candlesticks “The seven lampstands the golden,” identifying the stars of Revelation 1:16 with the lampstands of Revelation 1:12. The accusative case here is even more peculiar than the accusative absolute μυστηριον mustērion since the genitive λυχνιων luchniōn after μυστηριον mustērion is what one would expect. Charles suggests that John did not revise his work.The angels of the seven churches (αγγελοι των επτα εκκλησιων aggeloi tōn hepta ekklēsiōn). Anarthrous in the predicate (angels of, etc.). “The seven churches” mentioned in Revelation 1:4, Revelation 1:11. Various views of αγγελος aggelos here exist. The simplest is the etymological meaning of the word as messenger from αγγελλω aggellō (Matthew 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that αγγελος aggelos is the pastor of the church, the reading την γυναικα σου tēn gunaika sou (thy wife) in Revelation 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as επισχοπος episcopos in Ignatius, but a separate αγγελος aggelos in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in Matthew 18:10; Acts 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the “angel” is the pastor.Are seven churches These seven churches (Revelation 1:4, Revelation 1:11) are themselves lampstands (Revelation 1:12) reflecting the light of Christ to the world (Matthew 5:14-16; John 8:12) in the midst of which Christ walks (Revelation 1:13). [source]
Present active indicative of απιω aphiō late form for απιημι aphiēmi as in Mark 1:34 (cf. απεις apheis in Revelation 2:20). This use of απιημι aphiēmi with the infinitive is here alone in the Apocalypse, though common elsewhere (John 11:44, John 11:48; John 12:7; John 18:8). [source]
In apposition with των αγιων tōn hagiōn (genitive), though nominative, a frequent anacoluthon in this book (Revelation 2:20, etc.). Cf. Revelation 12:17.The faith of Jesus (την πιστιν Ιησου tēn pistin Iēsou). “The faith in Jesus” (objective genitive) as in Revelation 2:13; Mark 11:22; James 2:1. [source]
“The seven lampstands the golden,” identifying the stars of Revelation 1:16 with the lampstands of Revelation 1:12. The accusative case here is even more peculiar than the accusative absolute μυστηριον mustērion since the genitive λυχνιων luchniōn after μυστηριον mustērion is what one would expect. Charles suggests that John did not revise his work.The angels of the seven churches (αγγελοι των επτα εκκλησιων aggeloi tōn hepta ekklēsiōn). Anarthrous in the predicate (angels of, etc.). “The seven churches” mentioned in Revelation 1:4, Revelation 1:11. Various views of αγγελος aggelos here exist. The simplest is the etymological meaning of the word as messenger from αγγελλω aggellō (Matthew 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that αγγελος aggelos is the pastor of the church, the reading την γυναικα σου tēn gunaika sou (thy wife) in Revelation 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as επισχοπος episcopos in Ignatius, but a separate αγγελος aggelos in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in Matthew 18:10; Acts 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the “angel” is the pastor.Are seven churches These seven churches (Revelation 1:4, Revelation 1:11) are themselves lampstands (Revelation 1:12) reflecting the light of Christ to the world (Matthew 5:14-16; John 8:12) in the midst of which Christ walks (Revelation 1:13). [source]
Anarthrous in the predicate (angels of, etc.). “The seven churches” mentioned in Revelation 1:4, Revelation 1:11. Various views of αγγελος aggelos here exist. The simplest is the etymological meaning of the word as messenger from αγγελλω aggellō (Matthew 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that αγγελος aggelos is the pastor of the church, the reading την γυναικα σου tēn gunaika sou (thy wife) in Revelation 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as επισχοπος episcopos in Ignatius, but a separate αγγελος aggelos in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in Matthew 18:10; Acts 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the “angel” is the pastor. [source]
Present (vivid dramatic) active indicative of βλεπω blepō days and a half Accusative of extent of time. ημισυ Hēmisu is neuter singular though ημερας hēmeras (days) is feminine as in Mark 6:23; Revelation 12:14. The days of the gloating over the dead bodies are as many as the years of the prophesying by the witnesses (Revelation 11:3), but there is no necessary correspondence (day for a year). This delight of the spectators “is represented as at once fiendish and childish” (Swete).Suffer not (ουκ απιουσιν ouk aphiousin). Present active indicative of απιω aphiō late form for απιημι aphiēmi as in Mark 1:34 (cf. απεις apheis in Revelation 2:20). This use of απιημι aphiēmi with the infinitive is here alone in the Apocalypse, though common elsewhere (John 11:44, John 11:48; John 12:7; John 18:8).Their dead bodies “Their corpses,” plural here, though singular just before and in Revelation 11:8.To be laid in a tomb (τετηναι εις μνημα tethēnai eis mnēma). First aorist passive of τιτημι tithēmi to place. Μνημα Mnēma (old word from μιμνησκω mimnēskō to remind) is a memorial, a monument, a sepulchre, a tomb (Mark 5:3). “In a country where burial regularly took place on the day of death the time of exposure and indignity would be regarded long” (Beckwith). See Tobit 1:18ff. [source]
Second aorist active infinitive of εστιω esthiō and the verbal adjective (from ειδωλον eidōlon and τυω thuō), quoted here from Numbers 25:1., but in inverse order, repeated in other order in Revelation 2:20. See Acts 15:29; Acts 21:25; 1 Corinthians 8:1. for the controversy over the temptation to Gentile Christians to do what in itself was harmless, but which led to evil if it led to participation in the pagan feasts. Perhaps both ideas are involved here. Balaam taught Balak how to lead the Israelites into sin in both ways. [source]
πορτιον Baros refers to weight (Matthew 20:12), περω phortion from ογκος pherō to bear, refers to load (Galatians 6:5), βαρος ogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4. [source]
Nominative case in apposition with the preceding genitive πολεως poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]
From Ezekiel 9:4. Old word For “the servants of God” (tous doulous tou theou) who are to be thus marked linked with angels in the service of God see Revelation 1:1; Revelation 2:20; Revelation 19:2, Revelation 19:5; Revelation 22:3, Revelation 22:6. [source]
First aorist active indicative of πλυνω plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι hoi erchomenoi from οι πλυνησαντες hoi plunēsantes to και επλυναν kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν kai epoiēsen in Revelation 1:6 and και πλαναι kai planāi in Revelation 2:20. [source]
In a north-easterly direction from Smyrna in the Caicus Valley, some fifty-five miles away, in Mysia, on a lofty hill, a great political and religious centre. Ramsay (Op. cit., p. 281) calls it “the royal city, the city of authority.” Eumenes II (b.c. 197-159) extended it and embellished it with many great buildings, including a library with 200,000 volumes, second only to Alexandria. The Kingdom of Pergamum became a Roman province b.c. 130. Pliny termed it the most illustrious city of Asia. Parchment Next to this was the grove and temple of Asklepios, the god of healing, called the god of Pergamum, with a university for medical study. Pergamum was the first city in Asia (a.d. 29) with a temple for the worship of Augustus (Octavius Caesar). Hence in the Apocalypse Pergamum is a very centre of emperor-worship “where Satan dwells” (Revelation 2:13). Here also the Nicolaitans flourished (Revelation 2:15) as in Ephesus (Revelation 2:6) and in Thyatira (Revelation 2:20.). Like Ephesus this city is called temple-sweeper (νεωκορος neōkoros) for the gods. [source]
“Men holding” (present active participle of κρατεω krateō).The teaching of Balaam (την διδαχην αλααμ tēn didachēn Balaam). Indeclinable substantive Balaam (Numbers 25:1-9; Numbers 31:15.). The point of likeness of these heretics with Balaam is here explained.Taught Balak Imperfect indicative of διδασκω didaskō Balaam‘s habit, “as the prototype of all corrupt teachers” (Charles). These early Gnostics practised licentiousness as a principle since they were not under law, but under grace (Romans 6:15). The use of the dative with διδασκω didaskō is a colloquialism rather than a Hebraism. Two accusatives often occur with διδασκω didaskō cast a stumbling-block Second aorist active infinitive (accusative case after εδιδασκεν edidasken) of βαλλω ballō regular use with σκανδαλον skandalon (trap) like τιτημι σκανδαλον tithēmi skandalon in Romans 14:13. Balaam, as Josephus and Philo also say, showed Balak how to set a trap for the Israelites by beguiling them into the double sin of idolatry and fornication, which often went together (and do so still).To eat things sacrificed to idols (παγειν ειδωλοτυτα phagein eidōlothuta). Second aorist active infinitive of εστιω esthiō and the verbal adjective (from ειδωλον eidōlon and τυω thuō), quoted here from Numbers 25:1., but in inverse order, repeated in other order in Revelation 2:20. See Acts 15:29; Acts 21:25; 1 Corinthians 8:1. for the controversy over the temptation to Gentile Christians to do what in itself was harmless, but which led to evil if it led to participation in the pagan feasts. Perhaps both ideas are involved here. Balaam taught Balak how to lead the Israelites into sin in both ways. [source]
Imperfect indicative of διδασκω didaskō Balaam‘s habit, “as the prototype of all corrupt teachers” (Charles). These early Gnostics practised licentiousness as a principle since they were not under law, but under grace (Romans 6:15). The use of the dative with διδασκω didaskō is a colloquialism rather than a Hebraism. Two accusatives often occur with διδασκω didaskō cast a stumbling-block Second aorist active infinitive (accusative case after εδιδασκεν edidasken) of βαλλω ballō regular use with σκανδαλον skandalon (trap) like τιτημι σκανδαλον tithēmi skandalon in Romans 14:13. Balaam, as Josephus and Philo also say, showed Balak how to set a trap for the Israelites by beguiling them into the double sin of idolatry and fornication, which often went together (and do so still).To eat things sacrificed to idols (παγειν ειδωλοτυτα phagein eidōlothuta). Second aorist active infinitive of εστιω esthiō and the verbal adjective (from ειδωλον eidōlon and τυω thuō), quoted here from Numbers 25:1., but in inverse order, repeated in other order in Revelation 2:20. See Acts 15:29; Acts 21:25; 1 Corinthians 8:1. for the controversy over the temptation to Gentile Christians to do what in itself was harmless, but which led to evil if it led to participation in the pagan feasts. Perhaps both ideas are involved here. Balaam taught Balak how to lead the Israelites into sin in both ways. [source]
Inclusive of all “the rest.”This teaching (την διδαχην ταυτην tēn didachēn tautēn). That of Jezebel.Which “Which very ones,” generic of the class, explanatory definition as in Revelation 1:7.Know not (ουκ εγνωσαν ouk egnōsan). Second aorist (ingressive) active of γινωσκω ginōskō “did not come to know by experience.”The deep things of Satan The Ophites (worshippers of the serpent) and other later Gnostics (Cainites, Carpocratians, Naassenes) boasted of their knowledge of “the deep things,” some claiming this very language about Satan (the serpent) as Paul did of God (1 Corinthians 2:10). It is not clear whether the words here quoted are a boast of the Nicolaitans or a reproach on the other Christians for not knowing the depths of sin. Some even claimed that they could indulge in immorality without sinning (1 John 1:10; 1 John 3:10). Perhaps both ideas are involved.As they say (ως λεγουσιν hōs legousin). Probably referring to the heretics who ridicule the piety of the other Christians.None other burden πορτιον Baros refers to weight (Matthew 20:12), περω phortion from ογκος pherō to bear, refers to load (Galatians 6:5), βαρος ogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4. [source]
“Which very ones,” generic of the class, explanatory definition as in Revelation 1:7.Know not (ουκ εγνωσαν ouk egnōsan). Second aorist (ingressive) active of γινωσκω ginōskō “did not come to know by experience.”The deep things of Satan The Ophites (worshippers of the serpent) and other later Gnostics (Cainites, Carpocratians, Naassenes) boasted of their knowledge of “the deep things,” some claiming this very language about Satan (the serpent) as Paul did of God (1 Corinthians 2:10). It is not clear whether the words here quoted are a boast of the Nicolaitans or a reproach on the other Christians for not knowing the depths of sin. Some even claimed that they could indulge in immorality without sinning (1 John 1:10; 1 John 3:10). Perhaps both ideas are involved.As they say (ως λεγουσιν hōs legousin). Probably referring to the heretics who ridicule the piety of the other Christians.None other burden πορτιον Baros refers to weight (Matthew 20:12), περω phortion from ογκος pherō to bear, refers to load (Galatians 6:5), βαρος ogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4. [source]
The Ophites (worshippers of the serpent) and other later Gnostics (Cainites, Carpocratians, Naassenes) boasted of their knowledge of “the deep things,” some claiming this very language about Satan (the serpent) as Paul did of God (1 Corinthians 2:10). It is not clear whether the words here quoted are a boast of the Nicolaitans or a reproach on the other Christians for not knowing the depths of sin. Some even claimed that they could indulge in immorality without sinning (1 John 1:10; 1 John 3:10). Perhaps both ideas are involved.As they say (ως λεγουσιν hōs legousin). Probably referring to the heretics who ridicule the piety of the other Christians.None other burden πορτιον Baros refers to weight (Matthew 20:12), περω phortion from ογκος pherō to bear, refers to load (Galatians 6:5), βαρος ogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4. [source]
Old word for column, in N.T. only here, Revelation 10:1; Galatians 2:9; 1 Timothy 3:15. Metaphorical and personal use with a double significance of being firmly fixed and giving stability to the building. Philadelphia was a city of earthquakes. “Temple” Strong double negative ου μη ou mē with the second aorist active subjunctive of ερχομαι erchomai The subject is ο νικων ho nikōn (the one overcoming). “Fixity of character is at last achieved” (Charles). He, like the στυλος stulos (pillar), remains in place.Upon him Upon ο νικων ho nikōn (the victor), not upon the pillar He receives this triple name (of God, of the city of God, of Christ) on his forehead (Revelation 14:1; Revelation 7:3; Revelation 17:5; Revelation 22:4) just as the high-priest wore the name of Jehovah upon his forehead (Exodus 28:36, Exodus 28:38), the new name (Revelation 2:17), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation 19:12), in contrast with the mark of the beast on others (Revelation 13:17; Revelation 14:17). For citizenship in God‘s city see Galatians 4:26; Philemon 3:20; Hebrews 11:10; Hebrews 12:22; Hebrews 13:14.The new Jerusalem (της καινης Ιερουσαλημ tēs kainēs Ierousalēm). Not νεας neas (young), but καινης kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα Hierosoluma (Revelation 1:19, etc.).Which cometh down Nominative case in apposition with the preceding genitive πολεως poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]
Upon ο νικων ho nikōn (the victor), not upon the pillar He receives this triple name (of God, of the city of God, of Christ) on his forehead (Revelation 14:1; Revelation 7:3; Revelation 17:5; Revelation 22:4) just as the high-priest wore the name of Jehovah upon his forehead (Exodus 28:36, Exodus 28:38), the new name (Revelation 2:17), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation 19:12), in contrast with the mark of the beast on others (Revelation 13:17; Revelation 14:17). For citizenship in God‘s city see Galatians 4:26; Philemon 3:20; Hebrews 11:10; Hebrews 12:22; Hebrews 13:14.The new Jerusalem (της καινης Ιερουσαλημ tēs kainēs Ierousalēm). Not νεας neas (young), but καινης kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα Hierosoluma (Revelation 1:19, etc.).Which cometh down Nominative case in apposition with the preceding genitive πολεως poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]
Temporal clause of indefinite action for the future with αχρι achri (sometimes αχρις ου achris hou or αχρις ου αν achris hou an) and the aorist subjunctive as in Revelation 15:8; Revelation 20:3, Revelation 20:5 or the future indicative (Revelation 17:7), usually with the notion of ascent (up to) rather than extent like μεχρι mechri (modal) sometimes occurs, but it is not necessary. But there is no futurum exactum idea in the aorist subjunctive, simply “till we seal,” not “till we shall have sealed.”Upon their foreheads (επι των μετωπων epi tōn metōpōn). From Ezekiel 9:4. Old word (μετα ωπς metaτους δουλους του τεου ōps after the eye, above the eye, the space above or between the eyes), in N.T. only in the Apocalypse (Revelation 7:3; Revelation 9:4; Revelation 13:16; Revelation 14:1, Revelation 14:9; Revelation 17:5; Revelation 20:4; Revelation 22:4). For “the servants of God” (tous doulous tou theou) who are to be thus marked linked with angels in the service of God see Revelation 1:1; Revelation 2:20; Revelation 19:2, Revelation 19:5; Revelation 22:3, Revelation 22:6. [source]
“An address of reverence to a heavenly being” (Vincent), not an act of worship on John‘s part.Thou knowest (συ οιδας su oidas). “At once a confession of ignorance, and an appeal for information” (Swete), not of full confidence like συ οιδας su oidas in John 21:15.They which come out of the great tribulation Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν kai eplunan). First aorist active indicative of πλυνω plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι hoi erchomenoi from οι πλυνησαντες hoi plunēsantes to και επλυναν kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν kai epoiēsen in Revelation 1:6 and και πλαναι kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω leukainō to whiten, old verb from λευκος leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν kai eplunan). First aorist active indicative of πλυνω plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι hoi erchomenoi from οι πλυνησαντες hoi plunēsantes to και επλυναν kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν kai epoiēsen in Revelation 1:6 and και πλαναι kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω leukainō to whiten, old verb from λευκος leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
Nominative case in apposition with αγγελωι aggelōi (dative), the same anomalous phenomenon in Revelation 2:20; Revelation 3:12; Revelation 14:12. Swete treats it as a parenthesis, like Revelation 4:1; Revelation 11:15.Loose (λυσον luson). First aorist (ingressive) active imperative of λυω luō “let loose.” Another group of four angels (Revelation 7:1) like Acts 12:4, described here “which are bound” (τους δεδεμενους tous dedemenous). Perfect passive articular participle of δεω deō evidently the leaders of the demonic horsemen (Revelation 9:15.) as the four angels let loose the demonic locusts (Revelation 7:1.), both quaternions agents of God‘s wrath.At the great river Euphrates A regular epithet of the Euphrates (Revelation 16:12; Genesis 15:18; Deuteronomy 1:7). It rises in Armenia and joins the Tigris in lower Babylonia, a total length of nearly 1800 miles, the eastern boundary of the Roman Empire next to Parthia. [source]