John Niemelä received a B.A. (University of Minnesota), and earned the Th.M. degree in New Testament Literature and Exegesis from Dallas Theological Seminary, from whom he will also receive the Ph.D. degree on April 29, 2000. John is Professor of Hebrew and Greek at Chafer Theological Seminary. His email address is langprof@aol.com.
Introduction
Although Revelation 3:10 has become a wellspring for various eschatological theories, [2] two important grammatical questions in verse 10a have escaped serious scrutiny.
- What is the most appropriate translation for the Greek word hoti which begins verse 10a?
- With what punctuation should Revelation 3:10a end?
Two Options Based upon the Greek Word Hoti
Two seemingly similar English renderings of the Greek word hoti, because and for, may differ markedly in meaning. Usually, the two words are interchangeable, but sometimes they are not. The conjunction because has a much broader and more dynamic range than the conjunction for. Revelation 3:9b–10 is a textbook example highlighting the differences between possible usages and meanings of hoti.
Regarding Revelation 3:9b–10, two basic interpretive options are possible, the second having three variations:
1
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(3:9b) … indeed I will make them come and worship before your feet, and to know that I have loved you.
(3:10a-b) Because you have kept My command to persevere, I also will keep you from the hour of trial which shall come upon the whole world, to test those who dwell on the earth.
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2A
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(3:9b–10a) … indeed I will make them come and worship before your feet, and to know that I have loved you, because you have kept My command to persevere.
(3:10b) I also will keep you from the hour of trial which shall come upon the whole world, to test those who dwell on the earth.
|
2B
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(3:9b–10a) … indeed I will make them come and worship before your feet, and to know that I have loved you. For you have kept My command to persevere.
(3:10b) I also will keep you from the hour of trial which shall come upon the whole world, to test those who dwell on the earth.
|
| (3:9b–10a) … indeed I will make them come and worship before your feet, and to know that I have loved you, for you have kept My command to persevere. (3:10b) I also will keep you from the hour of trial which shall come upon the whole world, to test those who dwell on the earth. |
Interestingly, when Because starts a sentence (option 1), it takes on an unusual meaning. Even so, it is the punctuation and translation found in most English versions. [3] Option 2 (with its three variations A, B, and C) offers an alternative understanding. The distinction between options 1 and 2 profoundly affects the sense of Revelation 3:9b–10, but no distinction in meaning exists within the three variations for option 2 (2A, 2B, and 2C). [4] Option 1 subordinates the causal clause in verse 10a to 10b, while separating verses 9b from 10a: On the other hand, options 2A, 2B, and 2C subordinate the causal clause in verse 10a to verse 9, while separating 10a from 10b. Both grammatical and stylistic arguments lead to proposing option 2 as the most grammatically-sound understanding.
The Difference between For and Because
Revelation 3:10a starts with ὅτι transliterated hoti with the following meanings in English: “that, for, because.” Although the range of meanings is not controversial, this word occurs almost 1,300 times, necessitating a rough-and-ready classification of usage. Though it is verifiable, it is not perfect. [5]
| Critical Text |
Majority Text
|
Textus Receptus
|
|
Content
|
843
|
837
|
839
|
Cause
|
448
|
452
|
|
Totals
|
1,296
|
1,285
|
1,291
|
The focus of the present argument is upon the approximately 450 causal usages. The words because and for are often interchangeable conjunctions of cause, except when either word starts a sentence. The fact that the King James Version tends to treat individual verses as complete sentences inadvertently introduces an interpretive problem for some passages in which hoti is the first word in the Greek verse. [6]
Specifically, King James Version versification may not always give the correct impression about the syntactical structure of the Greek text. Consider the following two sets of unpunctuated clauses in uppercase letters:
Set 1
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Set 2
|
|
Clause 1
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I ATE LUNCH
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I ATE LUNCH
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Clause 2
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BECAUSE IT IS 2 PM
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FOR IT IS 2 PM
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Clause 3
|
I AM NOT HUNGRY
|
I AM NOT HUNGRY
|
Variations in the subordination of these clauses and changes in punctuation yield different meanings in the following four sets of sentences:
Set 2
|
||||
Clause 1
|
I ate lunch.
|
1
|
I ate lunch,
|
1
|
Clause 2
|
Because
it is 2 p.m.,
|
2
|
because
it is 2 p.m.
|
2
|
Clause 3
|
3
|
I am not hungry.
|
3
|
Set 3
|
Set 4
|
|||
Clause 1
|
I ate lunch.
|
1
|
I ate lunch,
|
1
|
Clause 2
|
for it is 2 p.m.,
|
2
|
for it is 2 p.m.
|
2
|
Clause 3
|
I am not hungry.
|
3
|
I am not hungry.
|
3
|
(The boxes indicate the subordination of clause 2 to either clause 1 or 3.)
When Because starts a sentence, it subordinates its clause to the one that follows (set 1): When because follows a comma, its clause is subordinate to the one preceding (set 2). However, whether for begins a sentence or follows a comma, it always links its clause with the preceding one (sets 3 and 4). Although a simplified illustration, the foregoing four sets of sentences parallel the relationships between clauses in Revelation 3:9b–10, thereby illustrating the previously discussed options 1 and 2.
Translation and punctuation go hand-in-hand. Specifically, the following chart shows that ending verse 9 with a comma or starting verse 10 with For (for) yields the various forms of option 2. In other words, option 1 requires both a period and the capitalized form of Because. A decision against either of those points produces option 2.
Final Punctuation of Revevlation 3:9:
Causal Uses of Hoti
The view that hoti starts a new sentence with Because relies upon the least common meaning, the suspensive use of hoti. This particular usage presents the hoti clause first and leaves the effect suspended until later. Again, referring to the illustration involving the four different sets of sentences, the following illustrates the difference between the suspensive and normative usages of hoti.
Because it is 2 p.m.,
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(Cause)
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I am not hungry.
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(Suspended Effect)
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Normally, the effect precedes hoti’s introduction of an explanatory causal clause:
I ate lunch,
|
(Effect)
|
because it is 2 p.m.
|
(Cause)
|
I ate lunch,
|
(Effect)
|
for it is 2 p.m.
|
(Cause)
|
I ate lunch,
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(Effect)
|
For it is 2 p.m.
|
(Cause)
|
The KJV renders hoti with a causal sense about 450 times. Noted grammarian, Nigel Turner, accepts about ninety percent of them as causal. He regards only twelve as suspensive exceptions to his 397 post-positional uses:
Causal clauses: the majority have post-position…. Ὅτι (causal) is post-positive 397 times, and the only [pre-positional or suspensive] exceptions are as follows: Lk 1917 Jn 1 (a question) 8:45 (14:19?) 15:19 16:6 20:29 (a question) Ro 9:7 Ga 4:6 Rev 3:10, 16 18.7Edwin Abbott, a Johannine specialist, suggests suspensive uses in John 1:50; 8:45; 15:19; 16:6; 8 and possibly 14:19.9 In Revelation he gives 3:10, 16, 17; and 18:7.10 For Paul, he offers: Romans 9:7; 1 Corinthians 12:15–16; and Galatians 4:6.11 The combination of Turner and Abbott yields the following chart:
Their discussions of the suspensive use of hoti make Turner and Abbott unusual among grammarians. Silence on this topic is the rule, not the exception: The major Greek lexicons do not discuss it. Even adding Revelation 18:7 as a possibility, only yields sixteen New Testament examples (eleven Johannine uses). Appendix 1 shows that the apostle John used hoti in a causal sense about 180 times (eleven suspensive uses would be less than 6% of these).
The final sentence in the following citation of Abbott contains a common, yet unfounded, assumption.
Ὅτι is also suspensive in Rev. iii. 10 “… that they may know that I loved thee. Because (ὅτι) thou didst keep the word of my endurance I also (καγώ) will keep thee,” where it would be quite possible to render the words “that they may know that I loved thee because thou didst keep… and I… .” That is to say, it would be theoretically possible. But no one familiar with the style of the author would so render it [emphasis mine]. [12]Fewer than 6% of John’s causal uses of hoti are suspensive. Thus, familiarity with his style argues against a capitalized Because in Revelation 3:10. Abbott is quite wrong in his presumption: Not only the style, but also the theology of the apostle John’s writings fit contextually with the very grammar Abbott dismisses.
Two commentaries raise the option that Revelation 3:10 might use hoti in the favored non-suspensive way, but neglected grammatical items receive little commentary attention. Aune notes that the suspensive use is unusual, but accepts it here anyway,
The ὅτι clause that begins the sentence is in an unusual position, since in the vast majority of instances dependent clauses follow the main clause (other examples of ὅτι clauses in the pre-position are found in Rev 3:16; 18:7; See Turner, Syntax, 345). [13]From an exegetical standpoint, the burden of proof is upon those arguing that verse 10a begins a new sentence with Because. Leon Morris mentions the issue, but regards it as inconclusive.
Since introduces the reason, but grammatically it might be the reason for the preceding (the triumph of the Philadelphians over them of Satan’s synagogue), or the following (Christ’s keeping them in the hour of temptation). There seems no way of deciding the point [emphasis mine]. [14]Lest the foregoing mistranslation seem an anomaly, the King James Version also translates other passages wrongly in rendering hoti with a capitalized Because. Furthermore, the New King James Version retains some of the effects of these mistranslations: For example, in Matthew 7:13–14, changing the punctuation created a sentence fragment. The rendering involves a fragment, not a suspensive use, so this is a minor smudge stylistically in Matthew, but in Revelation 3:10 it affects meaning.
Matthew 7:13–14 (KJV)
13 … many there be which go in thereat:
14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.Matthew 7:13–14 (NKJV)
13 … there are many who go in by it.
14 Because narrow is the gate and difficult is the way which leads to life, and there are few who find it.Verse 14 is a sentence fragment in both translations. The bold font highlights the punctuation and translation of hoti.
Likewise, the handling of 1 Corinthians 1:22–25 in both the King James Version and the New King James Version produces a sentence fragment in verse 25 (italics indicate the sentence fragment). Again, this is a minor stylistic issue: Despite the fragment, the sense is clear.
1 Corinthians 1:24–25 (KJV and NKJV)
24 … the power of God, and the wisdom of God.
25 Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.The predisposition of the translators of the King James Version to treat individual verses as single sentences is well known among scholars. This same tendency finds its way into the New King James Version also. In Revelation 3:9b–10 by choosing Because, rather than For to start verse 10, the weight of tradition has favored unusual grammar without offering a compelling reason. John himself avoided this usage over ninetyfour percent of the time. Making verse 10 into a new sentence that starts with Because relies upon unwarranted grammar. It alters John’s line of thinking and doctrine.
What Punctuation Should End Revelation 3:10a?
Again as mentioned in the first part of this article, the earliest manuscripts used uppercase letters (uncials) without punctuation or spacing between words. Scribes and editors of Greek texts added punctuation to make the best sense possible. However, sometimes punctuation options exist. For example, the following unpunctuated capital letters yield two interpretations:
Similarly, a punctuation option exists here. Three grammatical and stylistic issues point to a period ending verse 10a, rather than the traditional comma: 1. The use of kagō (“and I”); 2. the contextual uses of tense and subject; and 3. the contextual uses of tēreō (“to keep”).
The Use of kagō (“and I”)
Kagō is a compound Greek word (kai “and” + egō “I”). The normal function of kai is to connect equivalent items. For example, it joins: a full sentence to another full sentence, or a dependent clause to another dependent clause. It is extremely uncommon for it to connect a dependent clause to an independent clause. Appendix 1 shows that only one passage in the entire New Testament has this usage: 2 Corinthians 11:18. The traditional punctuation of Revelation 3:10a-b would make it only the second passage. This does not give confidence in the traditional punctuation. The clearest way to indicate a normal rendering for kagō is to place a period at the end of verse 10a, thereby connecting the independent clause of Revelation 3:9b with the dependent clause in Revelation 3:10a.
The Use of Tense and Subject
The subject of verse 10b is Christ: and I. The tense is future. Continuity exists with the future first-person verbs in verse 9 which point to Christ as the subject. This continues through verse 10. Assuming the natural use of the hoti beginning verse 10a, the translation would be:
Indeed, I will make those of the synagogue of Satan, who say they are Jews, and are not, but lie—indeed I will make them come and worship before your feet and to know that I have loved you, for you have kept My word to persevere.
I also will keep you from the hour of trial which shall come upon the whole world, to test those who dwell on the earth.Placing a period at the end of verse 10a makes it clear that the phrase, I also will keep relates directly to I will make and I will make in verse 9. Thus, its translation should be: And I will keep.
The Use of tērēō (“to keep”)
Revelation 3:8–10 uses tērēō three times. Again assuming the normative use of the hoti which starts verse 10a and the translation of 10b with And I will keep, the rendering would be:
I know your works. See, I have set before you an open door, and no one can shut it; for you have a little strength, have kept My word, and have not denied My name. Indeed I will make those of the synagogue of Satan, who say they are Jews and are not, but lie—indeed I will make them come and worship before your feet, and to know that I have loved you, for you have kept My word [15] to persevere. [16]
And I will keep you from the hour of trial which shall come upon the whole world, to test those who dwell on the earth.The repeated phrase (verses 8 and 10a), for you have kept My word, uses keep in the sense of obey. They obeyed Christ, even though they only had a little strength. They had not denied His name. They excelled even Peter, who denied Christ three times. The Philadelphians are the subjects of both verbs. On the other hand, Revelation 3:10b uses keep in the sense of deliverance. Christ is the subject of this verb. For this reason, the uses of keep in verses 8 and 10a are more intimately connected, than the one in 10b. This points to verse 10a ending with a period, not a comma.
Conclusion
The forgoing analysis points to the inaccuracy of popular translations of Revelation 3:9b–10. Fortunately, two grammatical and stylistic arguments point to a better translation: 1. The apostle John only favored the suspensive usage of hoti six percent (6%) of his 180 causal usages. This rare usage should not be applied to the hoti which begins verse 10a. 2. The punctuation following verse 10a ought to be a period, not the comma usually found. Three grammatical and stylistic issues substantiate this punctuation change: A. The use of kagō (“and I”); B. the contextual uses of tense and subject; and C. the contextual uses of tērēō (“to keep”). [17] Of the options this article considers, only option 2 (whether 2A, 2B, or 2C) correctly subordinates verse 10a’s causal clause to verse 9, while separating 10a from 10b.
God’s Expressions of Love for Obedience
Revelation 3:9–10a exemplifies Johannine teaching. John 13:10–11, clarifies that eleven of Christ’s twelve disciples were believers. When Judas went out (John 13:30), one else came in that Passover night. Thus, Jesus spoke John 15:14 to a group of eleven believers, You are My friends,
if you do whatever I command you. He did not say, “You are my friends, because you believe in Me.”In a similar vein, John 14:21–24 says,
“He who has My commandments and keeps them, it is he who loves Me. And he who loves Me will be loved by My Father, and I will love him and manifest Myself to him… .” Jesus answered and said to him, “If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him. He who does not love Me does not keep My words; and the word which you hear is not Mine but the Father’s who sent Me.”1 John 5:2–3 says,
By this we know that we love the children of God, when we love God and keep His commandments. For this is the love of God, that we keep His commandments. And His commandments are not burdensome.Time and again, Johannine theology shows that God deals in special ways with believers whose obedience shows their love for Him. In that light, Jesus promised to manifest His love visibly to the church at Philadelphia. Recall options 2A, 2B, and 2C:
2A
|
… Indeed, I will make those of the synagogue of Satan, who say they are Jews, and are not, but lie—indeed I will make them come and worship before your feet and to know that I have loved you, because you have kept My word to persevere.
|
2B
|
…Indeed, I will make those of the synagogue of Satan, who say they are Jews, and are not, but lie—indeed I will make them come and worship before your feet and to know that I have loved you, for you have kept My word to persevere.
|
2C
|
…Indeed, I will make those of the synagogue of Satan, who say they are Jews, and are not, but lie—indeed I will make them come and worship before your feet and to know that I have loved you. For you have kept My word to persevere.
|
Any of these three variations of option 2 make clear that the obedience of the Philadelphian church caused Christ to manifest publicly His love for them during the first century.
The passage does not teach that their obedience is what leads Christ to keep them from the hour of trial that is coming upon the whole inhabited earth. Grammar, not theology, determines this issue. [18]
Appendix 1
The Critical Text uses hoti 1,296 times (843 content; 453 causal). The Majority Text has it 1,285 times (837 content; 448 causal). The Textus Receptus has 1,291 (839 content; 452 causal). Two Greek-English New Testament concordances [19] compare the Textus Receptus to the KJV, but this study also considers the Critical Text [20] and the Majority Text [21] A comparison of Smith’s tabulations [22] with book-by-book searches in Bible Windows [23] yielded a comparative concordance (Critical Text to the Textus Receptus). Then, a search through “A Comparative Concordance: Majority Text to Textus Receptus [24] ” tallied Majority Text statistics. Finally, the NASB [25] offers its translation, when only the Critical Text contains hoti. Otherwise, the statistics represent the KJV. Although not perfect, scholars would generally agree with the content versus cause decisions of these two translations.
The following charts categorize hoti. Unmarked references are common to all three texts. Superscripted C represents the Critical Text, M signifies the Majority Text, while T indicates the Textus Receptus.
Indicating a Content Clause
Untranslated
Matthew 2:23; 4:6; 5:31M+T; 6:5bM+T, 16M+T; 7:23; 9:18; 10:7; 14:26; 16:28C; 18:13; 19:8, 9; 20:12M+T; 21:3, 16, 43; 24:34C; 26:29M+T, 65M+T, 72, 74, 75; 27:43, 47; 28:13; Mark 1:15, 37, 40; 2:12, 17C; 3:11, 21, 22a-b, 28; 5:23, 28, 35; 6:4, 16M+T, 18, 35, 55; 7:6, 20; 8:4C, 24, 28aC-bC 9:26, 31, 41bC; 10:33; 11:17; 12:6, 7, 19, 29; 13:6; 14:14, 18, 25, 27a; 14:58a-b, 69, 71, 72; Luke 1:25, 61; 2:23; 4:10, 11C+T, 12, 4:21, 24, 41a, 43a; 5:26, 36; 8:49; 9:22; 12:54C, 55; 13:14bC, 35M+T; 14:30; 15:2, 27a; 17:10a, 10bM+T; 18:29; 19:9, 34C, 42; 20:5; 21:8M+T, 32; 22:16, 18, 61; 23:5, 40; 24:7, 34; 24:46; John 1:20, 32; 2:25; 3:11, 28bC; 4:17, 21, 35a, 37, 39, 42a, 51, 52, 53bM+T; 5:24, 25; 6:5, 14, 42; 7:12, 31M+T; 8:33, 34, 55; 9:9a, 9bM+T, 9c, 11C, 17b, 19, 23, 41; 10:7, 34C, 36a, 41; 11:31b; 12:34bC+T; 13:11C, 33; 15:25; 16:19b, 23M+T; 18:6M+T, 9; 20:15; 21:23b; Acts 2:13; 3:22; 5:4, 23, 25; 6:11; 11:3; 12:3; 13:34b; 15:1; 16:36; 17:6; 18:13; 19:21; 23:5bC, 20; 24:21; 25:8, 16; 26:31; 28:25; Romans 3:8, 10; 4:17; 8:36; 9:12, 17; 14:11; 1 Corinthians 10:19b; 14:21; 15:27a; 2 Corinthians 1:13, 18; 3:3; 6:16; 11:10; Galatians 1:20; 3:8b, 10C; 1 Timothy 6:7; Hebrews 7:17; 10:8; 13:18; James 1:13; 1 Peter 1:16aC; 1 John 2:4C; 3:20b; 4:20; Jude 1:18b; Revelation 3:17b; 18:7bC+M
Totals:
Critical Text
|
= C
|
= 190 times,
|
Majority Text
|
= M
|
= 185 times,
|
Textus Receptus
|
= T
|
= 186 times.
|
(Unmarked = common to all three texts, e.g., C+M+T)
|
||
Assorted “Content” Translations
Matthew 12:5 how that; 16:12 how that; 16:21 how that; Luke 1:58 how; 7:22T how that; 21:5; John 4:1a how; 12:19 how; 14:28a how; Acts 7:25 how that; 13:33(32) how that; 13:34a as concerning; 14:27 how; 15:7 how that; 20:35a how that; 20:35b how; Romans 5:8 in that; 7:1 how that; 9:6 though; 1 Corinthians 1:26 how that; 10:1 how that; 15:3 how that; 2 Corinthians 3:14 which; 8:2 how that; 11:21 though; 12:4 how that; 13:5 how that; Galatians 1:13 how that; 4:13 how; Ephesians 3:3 how that; Philippians 3:12 as though; Philemon 1:19 how; Hebrews 12:17 how that; James 2:22 how; 2:24 how that; Jude 1:5 how that, 18a how that; Revelation 2:2 how
Totals:
Critical Text = 37 times, Majority Text = 37, Textus Receptus = 38.
That
Matthew 2:16, 22; 3:9; 4:12; 5:17, 20, 21, 22, 23, 27, 28, 32, 33, 38, 43; 6:7, 29, 32; 8:11, 27; 9:6, 28; 10:34; 11:24; 12:6, 36; 13:17; 15:12, 17; 16:11, 18, 20; 17:10, 12, 13; 18:10, 19; 19:4, 23, 28; 20:10, 25, 30; 21:31, 45; 22:16, 34; 23:31; 24:32, 33, 43, 47; 25:24, 26; 26:2, 21, 34, 53, 54; 27:3, 18, 24, 63; 28:5, 7; Mark 2:1, 8, 10, 16aC, 16b; 4:38, 41; 5:29; 6:2T, 14, 15a-b, 49C; 7:2C, 18; 8:31; 9:1, 11b, 13, 25; 10:42, 47; 11:3M+T, 23a-b, 24, 32; 12:12, 14, 26, 28, 34, 35, 43; 13:28, 29, 30; 14:30; 15:10, 39; 16:4, 7, 11; Luke 1:22; 2:49a-b; 3:8; 4:4; 5:24; 6:5M+T; 7:4, 16a-b, 37, 43; 8:47, 53; 9:7, 8a-b, 19; 10:11, 12, 20a, 21a, 24, 40; 11:38; 12:30, 37, 39, 44, 51; 13:2a, 4; 14:24; 15:7; 16:25; 17:15; 18:8, 9, 11, 37; 19:7, 22, 26, 40M+T; 20:19, 21, 37; 21:3, 20; 21:30, 31; 22:37, 70; 23:7; 24:21, 39a, 44; John 1:34, 50bC; 2:17, 18, 22; 3:2, 7, 19, 21, 28a, 28c, 33; 4:1b, 19, 20, 25, 27, 42b, 44, 47, 53a; 5:6, 15, 32, 36, 42, 45; 6:15, 22a-b, 24, 36, 46, 61, 65, 69; 7:7b, 26; 7:35, 42; 8:17, 24a-b, 27, 28, 37a, 48, 52, 54; 9:8, 17a, 18, 20a-b, 24, 25, 29, 30, 31, 32, 35; 10:38; 11:6, 13, 15, 20, 22, 24, 27, 31a, 40, 41, 42a-b, 50, 51, 56; 12:6a, 9, 12, 16, 34a, 50; 13:1, 3a-b, 19, 21, 29, 35; 14:10, 11, 20, 22, 31; 15:18; 16:4a, 15, 19a, 20, 21b, 26, 27b, 30a-b; 17:7, 8b-c, 21, 23, 25; 18:8, 14, 37; 19:4, 10, 21, 28, 35; 20:9, 14, 18, 31; 21:4, 7, 12, 15, 16, 17b, 23a, 24; Acts 2:29, 30, 31, 36; 10, 17; 4:10, 13a-b, 16; 5:9, 41; 6:14; 7:6; 8:14, 18; 9:20, 22, 26, 27, 38; 10:34, 42; 11:1; 12:9, 11; 13:38; 14:9, 22; 15:5, 24; 16:3, 10, 19, 38; 17:3a-b, 13; 19:25, 26a-b, 34; 20:23a-b, 25, 26, 29, 31, 34, 38; 21:21, 22, 24, 29, 31; 22:2, 19, 29a; 23:5a, 6, 22, 27, 34; 24:11, 14, 26; 26:5, 27; 27:10, 25; 28:1, 22, 28; Romans 1:8, 13, 32; 2:2, 3, 4; 3:2, 19; 4:9M+T, 21, 23; 5:3; 6:3, 6, 8, 9, 16, 17; 7:14, 16, 18, 21; 8:16, 18, 22, 28, 38; 9:2, 30; 10:2, 5, 9a-b; 11:25; 13:11; 14:14; 15:14, 29; 1 Corinthians 1:5, 11, 12, 14, 15; 3:16, 20; 4:9aM+T; 5:6; 6:2, 3, 9, 15, 16, 19; 7:26; 8:1, 4a-b; 9:10, 13, 24; 10:19a, 20; 11:2, 3, 14, 17, 23; 12:2, 3; 14:23, 25, 37; 15:4a-b, 5, 2a-b, 15b, 27b, 50, 58; 16:15; 2 Corinthians 1:7, 8, 10, 12, 14, 23; 2:3; 3:5; 4:14; 5:1, 6, 14, 19; 7:3, 8b, 9a-b, 16; 8:9; 9:2; 10:7, 11; 11:31; 12:13, 19; 13:2, 6a-b; Galatians 1:6, 11, 23; 2:7, 14, 16a; 3:7, 8a, 11a; 4:15, 22; 5:2, 3, 10, 21; Ephesians 2:11, 12; 4:9; 5:5; 6:8, 9; Philippians 1:6, 12, 16(17), 18C, 19, 20, 25, 27; 2:11, 16, 22, 24, 26; 4:10, 11, 15; Colossians 3:24; 4:1, 13; 1 Thessalonians 2:1; 3:3, 4, 6; 4:14, 15; 5:2; 2 Thessalonians 2:2, 4, 5; 3:4, 10; 1 Timothy 1:8, 9, 15; 4:1; 2 Timothy 1:5, 12, 15; 2:23; 3:1, 15; Titus 3:11; Philemon 1:21, 22; Hebrews 2:6a-b; 3:19; 7:8, 14; 11:6, 13, 14, 18, 19; James 1:3, 7; 2:19, 20; 3:1; 4:4, 5; 5:11, 20; 1 Peter 1:12, 18; 2:3; 3:9; 2 Peter 1:14, 20; 3:3, 5, 3:8; 1 John 1:5, 6, 8, 10; 2:3, 5, 18a-b, 19, 21c, 22, 29a-b; 3:2a, 5, 14a, 15, 19, 24; 4:3, 10a-b, 13a, 14, 15; 5:1, 2, 5, 11; 5:9bC 13, 14, 15a, 15b, 18, 19, 20; 2 John 1:4; 3 John 1:12; Revelation 2:6, 23; 3:1a-b, 9, 15, 17c; 10:6; 12:12b, 13; 17:8C+M
Totals: Critical Text = 616, Majority Text = 615, Textus Receptus = 615.
Indicating a Causal Clause
Because
Matthew 2:18; 5:36; 7:14T; 9:36; 11:20, 25; 12:41; 13:11, 13; 14:5; 15:32; 16:7, 8; 20:7, 15; 23:29; Mark 1:34; 3:30; 4:29; 6:34; 7:19; 8:2, 16, 17; 9:38, 41a; 11:18M+T; 16:14; Luke 8:30; 9:49, 53; 10:20b; 11:18; 12:17; 13:2b, 14a; 15:27b; 16:8a; 17:9; 19:3, 11, 17, 21, 31; John 1:50a; 3:18, 23; 5:16, 18, 27, 30; 6:2, 26a-b, 41; 7:1, 7a, 22, 7:23, 30, 39; 8:22, 37b, 43, 44a,
45
, 47; 9:16, 22; 10:13, 17, 26C, 33, 36b; 11:9, 10; 12:6b, 11, 39, 41C; 14:12, 17a,
19
, 28b; 15:
19
, 21, 27; 16:3, 4b,
6
, 9, 10, 11, 16M+T, 17, 21a, 27a, 32; 17:14; 19:7; 20:13,
29
; 21:17a; Acts 2:6, 27; 6:1; 8:20; 10:45; 17:18; 22:29b; Romans 5:5; 6:15; 8:21, 27; 9:7, 28M+T, 32; 14:23; 1 Corinthians 1:25; 2:14; 3:13; 6:7;
12
:
15
,
16
; 15:15a; 2 Corinthians 7:13; 11:7, 11; Galatians 2:11; 4:6; Ephesians 5:16; Philippians 2:30; 4:17; 1 Thessalonians 2:13; 2 Thessalonians 1:3, 10; 2:13; 3:9; 1 Timothy 1:13; 4:10; 5:12; 6:2a-b; Philemon 1:7; Hebrews 8:9; James 1:10; 1 Peter 2:21; 5:8T; 1 John 2:8, 11, 12, 13a-b, 14a(13c), 14b(14a), 14c(14b), 21a-b; 3:1, 9b, 12; 3:14b, 16, 22; 4:1, 4, 9, 13b, 17, 18, 19; 5:6, 10; Revelation 2:4, 14, 20; 3:10,
16
,
17a
; 5:4; 8:11; 11:10, 17; 13:4C; 14:8T; 16:5
Totals:
Critical Text
|
= 180 times,
|
Majority Text
|
= 180 times,
|
Textus Receptus
|
= 183 times
|
Some commentaries or grammars (mentioned in the article) suggest that the bold underlined entries might be suspensive. Scholars regard the rest of the examples as non-suspensive. Clearly, suspensive uses are rare.
Miscellaneous Causal Translations
Mark 9:11a why, 28 why, John 12:18 for that; 2 Corinthians 1:24 for that; Galatians 2:16bC since; 1 Timothy 1:12; for that
Totals:
Critical Text
|
= 6 times.
|
Majority Text
|
= 5 times.
|
Textus Receptus
|
= 5 times.
|
Some commentaries or grammars (mentioned in the article) suggest that the bold underlined entries might be suspensive. Scholars regard the rest of the examples as non-suspensive. Clearly, suspensive uses are rare.
For
Matthew 5:3, 4, 5, 6, 7, 8, 9, 10, 12, 34, 35a-b, 45; 6:5a, 6:13M+T, 26; 7:13; 11:21, 23, 26, 29; 12:42; 13:16a-b; 15:23; 16:17, 23; 17:15; 23:10C, 13, 14M+T, 15, 23, 25, 27; 24:42, 44; 25:8, 13; Mark 1:27M+T; 5:9; 6:17; 8:33; 12:32; 14:21C, 27b; Luke 1:37, 45, 48, 49, 68; 2:11, 30; 4:6, 32; 4:36, 41b, 43b; 5:8; 6:19, 20, 21a-b, 24, 25a-b, 35; 7:39, 47; 8:25, 37, 42; 9:12, 38; 10:13, 21b; 11:31, 32, 42, 43, 44, 46, 47, 48, 52; 12:15, 24, 32, 40; 13:24, 31, 33; 14:11, 14, 17; 15:6, 9, 24, 32; 16:3, 8b, 15, 24; 18:14; 19:4, 43; 21:22; 22:22C; 23:29, 31; 24:29, 39b; John 1:15, 16C, 17, 30; 4:22, 35b; 5:28, 38, 39; 6:38; 7:8, 29, 52; 8:14, 16, 20, 29, 44b; 10:4, 5; 11:47; 12:49; 14:2C, 17b, 28c; 15:5, 15a-b; 16:14; 17:8a, 9, 24; 18:2, 18; 19:20, 42; Acts 1:5, 17; 2:25; 4:21; 5:38; 8:33; 9:15; 10:14, 10:20C, 38; 11:8, 24; 13:41; Romans 8:29; 11:36; 1 Corinthians 4:9b; 10:17; 11:15; 16:17; 2 Corinthians 1:5; 2:15; 4:6; 7:8a, 14; 8:3, 17; 9:12; 10:10; Galatians 3:11b, 13C; 4:12, 20, 27; 6:8; Ephesians 2:18; 4:25; 5:23, 30; 6:12; Philippians 1:29; 4:16; Colossians 1:16, 19; 2:9; 1 Thessalonians 1:5; 2:14; 3:8; 4:16; 5:9; 2 Thessalonians 2:3; 3:7; 1 Timothy 4:4; 2 Timothy 1:16; Hebrews 8:10, 11, 12; James 1:12, 23; 5:8; 1 Peter 1:16b; 2:15; 3:12, 18; 4:1, 8, 14, 17; 5:5, 7; 1 John 2:16; 3:2b, 8, 9a, 11, 20a; 4:7, 8; 5:4, 7, 9a; 2 John 1:7; Jude 1:11; Revelation 3:4, 8; 4:11; 5:9; 6:17; 7:17; 11:2; 12:10, 12a; 14:7, 15a-b, 18; 15:1, 4a-c; 16:6, 21; 17:14; 18:3, 5, 7a, 8, 10, 11, 17, 19, 20, 23a-b; 19:2a-b, 6, 7; 21:4, 5; 22:5, 10T
Totals:
Critical Text
|
= 267 times.
|
Majority Text
|
= 263 times.
|
Textus Receptus
|
= 264 times.
|
Bold underlined entries may be suspensive according to some writers.
|
|
Summary for New Testament
CONTENT
|
CRITICAL
|
TR
|
|
Untranslated
|
190
|
185
|
186
|
Miscellaneous
|
37
|
37
|
38
|
That
|
616
|
615
|
615
|
CAUSAL
|
843
|
837
|
839
|
Because
|
180
|
180
|
183
|
Miscellaneous
|
6
|
5
|
5
|
For
|
267
|
263
|
264
|
+ 453
|
+ 448
|
+ 452
|
|
TOTALS:
|
1296
|
1285
|
1291
|
Summary of Johannine Causal Uses
*Scholars propose ten suspensive uses (six in John, four in Revelation).
Appendix 2
When καγὼ (“and I”) occurs as a nominative form as the first word in its clause (immediately after a punctuation mark), it almost always attaches one independent clause to another. This is expected, because καὶ is a coördinating conjunction, not a subordinating one (καγὼ is a contraction of καὶ + ἐγὼ[“and I”]). The first section of this appendix considers passages involving only independent clauses. Sections 2–5 focus on passages where dependent clauses are involved. Section 6 considers implications.
Section 1
1. MATTHEW 11:28
*Come to Me, all you who labor and are heavy laden,
*
and I
will give you rest.
2. MATTHEW 16:17b–18
*Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven.
*And
I also
say to you that you are Peter… .
3. MATTHEW 26:15
*What are you willing to give me?
*
I also
will deliver Him to you.
4. LUKE 16:8–9
*So the master commended the unjust steward because he had dealt shrewdly. For the sons of this world are more shrewd in their generation than the sons of light.
*
And I
say to you, make friends for yourselves by unrighteous mammon, that when you fail, they may receive you into an everlasting home.
5. LUKE 19:23
*Why then did you not put my money in the bank?
*
And I
, when coming, might have collected it with interest.
6. LUKE 22:28–29
*But you are those who have continued with Me in My trials.
*
And I
bestow upon you a kingdom, just as My Father bestowed one upon Me,
7–8. JOHN 1:32b–34
*I saw the Spirit descending from heaven like a dove, and He remained upon Him.
*
And I
did not know Him, but He who sent me to baptize with water said to me, “Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.”
*
And I
have seen and testified that this is the Son of God.
9. JOHN 6:54
*Whoever eats My flesh and drinks My blood has eternal life,
*
and I
will raise him up at the last day.
10. JOHN 8:26
*I have many things to say and to judge concerning you, but He who sent Me is true;
*
and I
speak to the world those things which I heard from Him.
11. John 10:27–28
*My sheep hear My voice, and I know them, and they follow Me.
*
And I
give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand.
12. JOHN 12:31–32
*Now is the judgment of this world; now the ruler of this world will be cast out.
*
And I
… will draw all peoples to Myself.
13. JOHN 14:15–16
If you love Me,
*keep My commandments.
*
And I
will pray the Father, and He will give you another Helper, that He may abide with you forever—
14. JOHN 14:20
*At that day you will know that I am in My Father, and you in Me,
*
and I
in you.
15. JOHN 14:21b
*And he who loves Me will be loved by My Father,
*
and I
will love him and manifest Myself to him.”
16. JOHN 15:4a
*Abide in Me,
*
and I
in you.
17. JOHN 17:11a
*Now I am no longer in the world, but these are in the world,
*
and I
come to You.
18. JOHN 20:15b
*Sir, if You have carried Him away, tell me where You have laid Him,
*
and I
will take Him away.
19. ACTS 22:13
*[Ananias] came to me; and he stood and said to me, “Brother Saul, receive your sight.”
*
And I
looked up at him at that same hour.
20. ROMANS 11:3
*LORD, they have killed Your prophets and torn down Your altars,
*
and I
alone am left, and they seek my life?
21. 1 CORINTHIANS 1:31b–2:1
*As it is written, “He who glories, let him glory in the LORD.”
*
And I
, brethren, when I came to you, did not come with excellence of speech or of wisdom declaring to you the testimony of God.
22. 1 CORINTHIANS 2:16–3:1
*For “who has known the mind of the LORD that he may instruct Him?” But we have the mind of Christ.
*
And I
, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ.
23. 2 CORINTHIANS 2:10a
*Now whom you forgive anything,
*
I also
forgive.
24. 2 CORINTHIANS 6:17
*Therefore, “Come out from among them and be separate, says the Lord. Do not touch what is unclean,
*
And I
will receive you.”
25–27. 2 CORINTHIANS 11:22
*Are they Hebrews?
*
I also
am.
*Are they Israelites?
*
I also
am.
*Are they the seed of Abraham?
*
I also
am.
28–29. JAMES 2:18
*You have faith,
*
and I
have works.
*Show me your faith by your works,
*
and I
will show you my faith by my works.
Section 2
The second group contains an intervening dependent clause (marked in strikeout print). In such cases καγὼ signpost that still connects two ndependent clauses.
30. LUKE 11:8
I say
to you, though he will not rise and give to him because he is his friend, yet because of his persistence he will rise and give him as many as he needs.
And I
say to you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.
31. JOHN 1:30b–31
*A Man comes after me who is preferred before me, for He was before me.
*
And I
did not know Him.
32. JOHN 6:44
*No one can come to Me unless the Father who sent Me draws him;
*
and I
will raise him up at the last day.
33. JOHN 17:20–22
*I [pray] that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me.
*
And I
have given them the glory which You gave Me, that they may be one just as We are one.
34. ACTS 22:17b–19
*I was in a trance and saw Him saying to me, “Make haste and get out of Jerusalem quickly, for they will not receive your testimony concerning Me.”
*
And I
said, “Lord, they know that in every synagogue I imprisoned and beat those who believe on You.”
35. 1 CORINTHIANS 2:2–3
*For I determined not to know anything among you except Jesus Christ and Him crucified.
*
And I
was with you in weakness, in fear, and in much trembling.
Section 3
The third group uses καθὼς…καὶ…(“as… so…”) as correlatives. The form is καθὼς…καγὼ… (“as… so I…”), because καγὼ is a compounded form of καὶ.26 Correlative conjunctions uniquely form a bridge between the roles which independent serve and in which dependent clauses serve.
36. JOHN 6:57
As
the living Father sent Me,
even so
I live because of the Father, so he who feeds on Me will live because of Me.
37. JOHN 10:15
As
the Father knows Me,
even so
I know the Father; and I lay down My life for the sheep.
38. JOHN 17:18
As
You sent Me into the world,
I also
have sent them into the world.
39. JOHN 20:21b
As
the Father has sent Me,
even so
I send you.
Section 4
The fourth group has only one example. Since καγὼ connects an independent clause to a dependent clause, it has an ascensive usage, rather than as an inter-clausal connector. It does not serve as a signpost.
40. 2 CORINTHIANS 11:18
Since
many boast according to the flesh,
I also
will boast.
Section 5
The fifth group of passages joins more than one dependent clause together. Each passage also joins all of the dependent clauses to the independent clause. In these examples καγὼ ties dependent clauses together.
41. 2 CORINTHIANS 12:20
For I fear, when I come, lest (μή πως: conjunction expressing negative purpose)
(1) I shall not find you such as I wish,
(2) and [lest] I shall be found by you such as you do not wish;
(3) lest (μή πως: conjunction expressing negative purpose) there be contentions, jealousies, outbursts of wrath, selfish ambitions, backbitings, whisperings, conceits, tumults.
42. PHILIPPIANS 2:28
Therefore I sent him the more eagerly,
(1) in order that when you see him again you may rejoice,
(2) and in order that I may be less sorrowful.
43. HEBREWS 8:8b–9a
I will make a new covenant… not according to the covenant that I made with their fathers in the day when I [led] them out of the land of Egypt;
(1) because they did not continue in My covenant,
(2) and [because (as a result)] I disregarded them.
Conclusion to Appendix 2
Option 5 does not fit the context. One problem (among others) is that those of Philadelphia’s synagogue of Satan never saw the rapture. Thus, it could not show them that Christ uniquely loved the Philadelphian church.
Option 4 is grammatically possible, but there is only one clear example of this pattern in the New Testament, whereas option 2 has six clear examples. Three of these come from John’s writings. When καὶ is the first word in its clause, one expects the καγὼ to connect the same types of clauses together. Option 2 offers the strongest case for Revelation 3:10.
Notes
- The author read an earlier draft of this article at the Pre-Trib Study Group on December 14, 1999 in Dallas, TX. Later this year, another installment: “For You Have Kept My Word: The Theology of Revelation 3:10, ” will seek to determine whether this passage parallels 1 Thessalonians 5:1–11.
- Revelation 3:10b has been a focal-point in the debate over the timing of and the nature of the Rapture. Four main eschatological positions seek to appropriate it: Pretribulation Rapture, Posttribulation Rapture, Pre-Wrath Rapture, and Partial Rapture.
- E.g., King James Version, New King James Version, New American Standard Bible, Revised Standard Version, and New International Version.
- Readers do not always pay attention to capitalization and punctuation. Thus, the author of this paper prefers 2B or 2C: The replacement of Because with because may not always communicate the corrected idea.
- Appendix 1 is the basis for the chart above.
- The KJV starts every verse with a capital letter and ends most with final punctuation (period, question mark, colon, or semicolon).
- James Hope Moulton, A Grammar of New Testament Greek, vol. 3, Syntax, by Nigel Turner (Edinburgh: Clark, 1963), 345.
- Edwin A. Abbott, Johanine Grammar (London: Black, 1906; reprint, Farnborough, England, 1968), 156, n. 1.
- Ibid., 155f.
- Ibid., 155.
- Ibid.
- Ibid., 155, n. 1.
- David E. Aune, Revelation 1–5, Word Biblical Commentary, ed. David A. Hubbard and Glenn W. Barker, vol. 52A (Dallas, TX: Word Books, 1997), 231, n. 10.a.
- Leon Morris, Revelation, rev. ed. Tyndale New Testament Commentaries, ed. Leon Morris (Leicester, England: Inter-Varsity Press; Grand Rapids: Eerdmans, 1987), 79.
- The Greek says word, just as in verse 8. Both times it signifies a command.
- Literally, it reads, the word of my perseverance. The phrase in verse 10a certainly parallels the one in verse 8. Perseverance is a verbal noun (an action word). Hence, paraphrasing it as a verb conveys the sense of the passage.
- Neither argument is exclusive of the other. Adoption of the first necessitates the second (and vice versa) to prevent a sentence fragment.
- Note that this article has not sought to determine whether this is a rapture passage; a later installment will discuss that issue.
- The first is: G.K. Gillespie, The Englishman’s Greek Concordance to the New Testament: Being an Attempt at a Verbal Connexion between the Greek and the English Texts, 9th ed. (London: Bagster, 1903; reprint ed., Grand Rapids: Zondervan, 1970). The second is: J. B. Smith, Greek-English Concordance to the New Testament: A Tabular and Statistical Greek-English Concordance based on the King James Version with an English-to-Greek Index (Scottsdale, PA: Mennonite, 1955; Kitchener, ON: Herald, 1955).
- Critical Text = Novum Testamentum Graece: Post Eberhard Nestle et Erwin Nestle, 27th ed. by Barbara Aland, Kurt Aland, Johannes Karavidopoulos, Carlo M. Martini, and Bruce Metzger (Stuttgart: Bibelstiftung, 1993), or The Greek New Testament, 4th ed. by Barbara Aland, Kurt Aland, Johannes Karavidopoules, Carlo M. Martini, and Bruce Metzger (Stuttgart: Deutsche Bibelstiftung, 1993).
- Majority Text = The Greek New Testament according to the Majority Text, 2d ed. by Zane C. Hodges, and Arthur L. Farstad (Nashville: Nelson, 1985).
- The third text is the Textus Receptus. Smith, Concordance, 260–63. The KJV seems to regard ὅτι in 2 Corinthians 2:14 as a neuter form of ὅστίς, (hostis = “which”), not as a conjunction.
- Bible Windows 5.52, Silver Mountain Software. Cedar Hill, TX.
- John Niemelä, “A Comparative Concordance: Majority Text to Textus Receptus,” 1999.
- New American Standard Bible (NASB), copyright 1960, 1962, 1963, 1971, 1972, 1973, 1975, 1977, 1994 by the Lockman Foundation.
- For a discussion of this in regard to John 17:18, see Bauer, Arndt, Gingrich, Danker, Lexicon, s.v. καθὼς, p. 391.
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