Revelation 3:9

Authorized King James Version

Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.

Word-by-Word Analysis

ἰδού,

G2400

Behold

used as imperative lo!

διδωμι

G1325

I will make

to give (used in a very wide application, properly, or by implication, literally or figuratively; greatly modified by the connection)

ἐκ

G1537

them of

a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause literal or figurative; direct

τῶν

G3588

which

the (sometimes to be supplied, at others omitted, in english idiom)

συναγωγῆς

G4864

the synagogue

an assemblage of persons; specially, a jewish "synagogue" (the meeting or the place); by analogy, a christian church

τῶν

G3588

which

the (sometimes to be supplied, at others omitted, in english idiom)

Σατανᾶ

G4567

of Satan

the accuser, i.e., the devil

τῶν

G3588

which

the (sometimes to be supplied, at others omitted, in english idiom)

λεγόντων

G3004

say

properly, to "lay" forth, i.e., (figuratively) relate (in words (usually of systematic or set discourse; whereas g2036 and g5346 generally refer to an

#10

ἑαυτοὺς

G1438

they

(him- her-, it-, them-, my-, thy-, our-, your-)self (selves), etc

#11

Ἰουδαίους

G2453

Jews

judaean, i.e., belonging to jehudah

#12

εἶναι

G1511

are

to exist

#13

καὶ

G2532

and

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

#14

οὐκ

G3756

not

the absolute negative (compare g3361) adverb; no or not

#15

εἰσὶν

G1526

are

they are

#16

ἀλλὰ

G235

but

properly, other things, i.e., (adverbially) contrariwise (in many relations)

#17

ψεύδονται

G5574

do lie

to utter an untruth or attempt to deceive by falsehood

#18

ἰδού,

G2400

Behold

used as imperative lo!

#19

ποιήσω

G4160

I will make

to make or do (in a very wide application, more or less direct)

#20

αὐτοὺς

G846

them

the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons

#21

ἵνα

G2443

in order that (denoting the purpose or the result)

#22

ἥξωσιν

G2240

come

to arrive, i.e., be present (literally or figuratively)

#23

καὶ

G2532

and

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

#24

προσκυνήσωσιν

G4352

worship

to fawn or crouch to, i.e., (literally or figuratively) prostrate oneself in homage (do reverence to, adore)

#25

ἐνώπιον

G1799

before

in the face of (literally or figuratively)

#26

τῶν

G3588

which

the (sometimes to be supplied, at others omitted, in english idiom)

#27

ποδῶν

G4228

feet

a "foot" (figuratively or literally)

#28

σου

G4675

thy

of thee, thy

#29

καὶ

G2532

and

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

#30

γνῶσιν

G1097

to know

to "know" (absolutely) in a great variety of applications and with many implications (as follow, with others not thus clearly expressed)

#31

ὅτι

G3754

that

demonstrative, that (sometimes redundant); causative, because

#32

ἐγὼ

G1473

i, me

#33

ἠγάπησά

G25

have loved

to love (in a social or moral sense)

#34

σε

G4571

thee

Analysis

This verse develops the kingdom of God theme central to Revelation. The concept of love reflects the ultimate establishment of divine rule over creation. The emotional and relational language employed here is characteristic of apocalyptic literature revealing God's ultimate victory, emphasizing the personal nature of divine-human relationship. The original language emphasizes agape in Greek contexts or hesed in Hebrew, indicating covenantal loyalty, providing deeper understanding of the author's theological intention.

Historical Context

The historical context of the Domitian persecution period (c. 95 CE) provides crucial background for understanding this verse. The historical and cultural milieu of the biblical world informed the author's theological expression and the audience's understanding. The the cultural context of the biblical world would have shaped how the original audience understood love. Archaeological and historical evidence reveals Archaeological discoveries continue to illuminate the historical context of biblical texts.

Questions for Reflection

In what ways does this verse's emphasis on love address the apparent delay of Christ's return and God's justice, and how should the church respond?
In what ways does understanding love in its original context challenge or deepen contemporary Christian thinking about kingdom of God?
How might the original audience's understanding of love differ from modern interpretations, and what bridges can be built between ancient meaning and contemporary application?