Revelation 3:15

← Revelation 3:14 Revelation 3:16 →

Revelation 3:15 in Multiple Translations

Berean Standard Bible BSB

I know your deeds; you are neither cold nor hot. How I wish you were one or the other!

King James Version KJV

I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.

American Standard Version ASV

I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.

Bible in Basic English BBE

I have knowledge of your works, that you are not cold or warm: it would be better if you were cold or warm.

Free Bible Version FBV

I know what you have accomplished—you're neither hot nor cold. I wish you were hot or cold!

Geneva Bible 1599 GNV

I knowe thy woorkes, that thou art neither colde nor hote: I woulde thou werest colde or hote.

Young's Literal Translation YLT

I have known thy works, that neither cold art thou nor hot; I would thou wert cold or hot.

World English Bible WEB

“I know your works, that you are neither cold nor hot. I wish you were cold or hot.

Noah Webster Bible WBS

I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.

Douay-Rheims 1899 DRV

I know thy works, that thou art neither cold, nor hot. I would thou wert cold, or hot.

Translation for Translators T4T

I know everything that you have done: You neither deny that you trust in me nor love/obey me zealously/wholeheartedly. You are like water that is neither cold nor hot. I wish that you were either cold or hot!

Study Highlights

Key words in the translations above are automatically highlighted. Names of God and Jesus are marked in purple, the Holy Spirit in orange, divine action verbs are underlined, and repeated key words are highlighted in yellow.

Enable Study Highlights

God & Jesus

Holy Spirit

Divine Actions

Repeated Words

Berean Amplified Bible — Revelation 3:15

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Revelation 3:15 Interlinear (Deep Study)

BIB

GRK οιδα σου τα εργα οτι ουτε ψυχρος ει ουτε ζεστος οφελον ψυχρος ης η ζεστος

οιδα eidō G1492 to perceive: see Verb-RAI-1S

σου su G4771 you Pron-2GS

τα ho G3588 the/this/who Art-APN

εργα ergon G2041 work Noun-APN

οτι hoti G3754 that/since: that Conj

ουτε oute G3777 neither Conj-N

ψυχρος psuchros G5593 cold Adj-NSM

ει eimi G1510 to be Verb-PAI-2S

ουτε oute G3777 neither Conj-N

ζεστος zestos G2200 hot Adj-NSM

οφελον ophelon G3785 I wish! Verb-2AAI-1S

ψυχρος psuchros G5593 cold Adj-NSM

ης eimi G1510 to be Verb-IAI-2S

η ē G2228 or Particle

ζεστος zestos G2200 hot Adj-NSM

Greek Word Study

Select any word above to explore its original meaning, root, and usage across Scripture.

Use ← → arrow keys to navigate between words.

Greek Word Reference — Revelation 3:15

οιδα eidō G1492 "to perceive: see" Verb-RAI-1S

This verb means to see or perceive, used in the Bible to describe spiritual awareness or insight. In Matthew 25:13 and John 10:4, it refers to recognizing God's presence or will. The verb is often used to encourage believers to seek spiritual understanding and discernment.

Definition: οἶδα, (from same root as εἶδον, which see), [in LXX chiefly for ידע ;] pf. with present meaning (plpf. as impf.; on irregular tense-forms, see App.), to have seen or perceived, hence, to know, have knowledge of: with accusative of thing(s), Mat.25:13, Mrk.10:19, Jhn.10:4, Rom.7:7, al.; with accusative of person(s), Mat.26:72, Jhn.1:31, Act.3:16, al.; τ. θεόν, 1Th.4:5, Tit.1:16, al.; with accusative and inf., Luk.4:41, al.; before ὅτι, Mat.9:6, Luk.20:21, Jhn.3:2, Rom.2:2 11:2, al.; before quaest. indir., Mat.26:70, Jhn.9:21, Eph.1:18, al.; with inf., to know how (cl.), Mat.7:11, Luk.11:13, Php.4:12, 1Th.4:4, al.; in unique sense of respect, appreciate: 1Th.5:12 (but see also ICC on 1Th.4:4). SYN.: see: γινώσκω. (AS)

Usage: Occurs in 295 NT verses. KJV: be aware, behold, X can (+ not tell), consider, (have) know(-ledge), look (on), perceive, see, be sure, tell, understand, wish, wot See also: 1 Corinthians 1:16; Acts 26:27; 1 Peter 1:8.

σου su G4771 "you" Pron-2GS

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

τα ho G3588 "the/this/who" Art-APN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

εργα ergon G2041 "work" Noun-APN

This term refers to work, toil, or occupation, and can also imply an act or deed. In the Bible, it is used to describe various tasks and activities, such as Jesus' work on earth and the deeds of Christians.

Definition: ἔργον, -ου, τό (originally Ϝέργον, work), [very frequently in LXX, chiefly for מַשֶׂה, מְלָאכָה, also for עֲבֹדָה, פֹּעַל, etc. ;] __1. work, task, employment: Mrk.13:34, Jhn.4:34 17:4, Act.13:2, Php.1:22 2:30, 1Th.5:13, al.; of an enterprise or undertaking (Deu.15:10, Wis.2:12), Act.5:38. __2. a deed, action: Tit.1:16, Jas.1:25 . listing, from λόγος, Luk.24:19, Rom.15:18, 2Th.2:17, 1Jn.3:18; ἐν λόγοις κ. ἔ., Act.7:22; of acts of God, Jhn.9:3, Act.13:41" (LXX), Heb.4:10, Rev.15:3; of Christ, Mat.11:2; esp. in Jo, e.g. 5:20, 36 7:3 10:38 14:11, 12 15:24; in ethical sense, of human actions (AR, Eph., 190), bad or good, Mat.23:3, Luk.11:48, Jhn.3:20, 21 Jas.2:14ff. 3:13, Rev.2:5 3:8; τὸ ἔ., collectively, Gal.6:4, Jas.1:4, 1Pe.1:17, Rev.22:12; τὸ ἔ. τ. νόμου, Rom.2:15; ἔ. ἀγαθόν, Rom.2:7, Col.1:10, 2Th.2:17, Tit.1:16, al.; καλόν, Mat.26:10, Mrk.14:6; pl. (as frequently in cl.), Mat.5:16, 1Ti.5:10, 25 Heb.10:24; ἔ. πίστεως, 1Th.1:3, 2Th.1:11; ἔ. πονηρά, Col.1:21, 2Jo.11; νέκρα, Heb.6:1 9:14; ἄκαρπα, Eph.5:11; ἔ. ἀσεβείας, Ju 15; τ. σκότους, Rom.13:12, Eph.5:11; ἔ. νόμου, Rom.3:20, 28 Gal.2:16 3:2, 5 10. __3. that which is wrought or made, a work: 1Co.3:13-15; τ. χειρῶν, Act.7:41; of the works of God, Heb.1:10; γῆ κ. τὰ ἐν αὐτῇ ἔ., 2Pe.3:10; τὸ ἔ. τ. θεοῦ, Rom.14:20. (AS)

Usage: Occurs in 160 NT verses. KJV: deed, doing, labour, work See also: 1 Corinthians 3:13; John 3:20; 1 Peter 1:17.

οτι hoti G3754 "that/since: that" Conj

This Greek word means 'that' or 'because', used to introduce a reason or explanation. It appears in the New Testament, such as in Matthew 3:9 and Romans 8:38. It helps to show cause and effect in sentences.

Definition: ὅτι, conjc. (prop. neut. of ὅστις). __I. As conjc, introducing an objective clause, that; __1. after verbs of seeing, knowing, thinking, saying, feeling: Mat.3:9 6:32 11:25, Mrk.3:28, Luk.2:49, Jhn.2:22, Act.4:13, Rom.1:13 8:38 10:9, Php.4:15, Jas.2:24, al.; elliptically, Jhn.6:46, Php.3:12, al. __2. After εἶναι (γίνεσθαι): defining a demonstr. or of person(s) pron., Jhn.3:19 16:19, Rom.9:6, 1Jn.3:16 al.; with pron. interrog., Mat.8:27, Mrk.4:41, Luk.4:36, Jhn.4:22 al.; id. elliptically, Luk.2:49, Act.5:4, 9, al.; __3. Untranslatable, before direct discourse (ὅτι recitantis): Mat.7:23, Mrk.2:16, Luk.1:61, Jhn.1:20, Act.15:1, Heb.11:18, al. (on the pleonastic ὡς ὅτι, see: ὡς). __II. As causal particle, for that, because: Mat.5:4-12, Luk.6:20, 21, J0 1:30 5:27, Act.1:5, 1Jn.4:18, Rev.3:10, al. mult.; διὰ τοῦτο ὅτι, Jhn.8:47 10:17, al.; answering a question (διὰ τί), Rom.9:32, al.; οὐκ ὅτι . . . ἀλλ᾽ ὅτι, Jhn.6:26 12:6. (AS)

Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.

ουτε oute G3777 "neither" Conj-N

Neither means not one or the other, like when Jesus says we cannot serve two masters in Matthew 6:20 and Mark 12:25.

Definition: οὔτε negative particle, related to μήτε as οὐ to μή, and not, neither, nor: οὐδεὶς . . . οὔτε, Rev.5:4; οὐδὲ . . . οὔτε, Gal.1:12; οὔτε . . . καί, Jhn.4:11; after a question with μή interrog., Jas.3:12; οὔτε . . . οὔτε, neither . . . nor, Mat.6:20, Mrk.12:25, Jhn.4:21, Act.15:10, Rom.8:38-39, Gal.5:6, al (AS)

Usage: Occurs in 45 NT verses. KJV: neither, none, nor (yet), (no, yet) not, nothing See also: 1 Corinthians 3:2; John 4:21; Revelation 3:15.

ψυχρος psuchros G5593 "cold" Adj-NSM

This word means being cold, either physically or spiritually, as seen in Matthew 10:42 and Revelation 3:15-16. It can describe someone who is indifferent or unenthusiastic, lacking passion or energy.

Definition: ψυχρός, -ά, -όν (ψύχω), [in LXX: Pro.25:25 (קַר), Sir.43:20, 4Ma.11:26 * ;] cold: sc. ὕδωρ (cf. Theogn., 263; Hdt., ii, 37), Mat.10:42; metaphorically, of indifferent persons, Rev.3:15-16 † (AS)

Usage: Occurs in 3 NT verses. KJV: cold See also: Matthew 10:42; Revelation 3:15; Revelation 3:16.

ει eimi G1510 "to be" Verb-PAI-2S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

ουτε oute G3777 "neither" Conj-N

Neither means not one or the other, like when Jesus says we cannot serve two masters in Matthew 6:20 and Mark 12:25.

Usage: Occurs in 45 NT verses. KJV: neither, none, nor (yet), (no, yet) not, nothing See also: 1 Corinthians 3:2; John 4:21; Revelation 3:15.

ζεστος zestos G2200 "hot" Adj-NSM

This word means extremely hot, like boiling water, and is used figuratively in Revelation 3:15-16 to describe a lukewarm faith.

Definition: ζεστός, -ή, -όν (ζέω) [in Aq.: Lev.6:21; in Al.: Lev.7:12 * ;] boiling hot (Strab., al.): metaphorically, Rev.3:15-16.† (AS)

Usage: Occurs in 2 NT verses. KJV: hot See also: Revelation 3:15; Revelation 3:16.

οφελον ophelon G3785 "I wish!" Verb-2AAI-1S

This phrase is like saying 'I wish' and is used to express a strong desire for something. In 1 Corinthians 4:8, Paul uses this phrase to express a wish that the Corinthians were more spiritually mature.

Definition: ὄφελον 2 aorist of ὀφείλω, without the augment (see M, Pr., 201n), used to express a fruitless wish; [in LXX (with aor. indic.): Exo.16:3 (נָתַן מִי), Num.14:2 Num.20:3 (לוּא), Psa.119:5 (אַחֲלַי), etc. ;] in cl. with an infin. (chiefly poët.), would that: with indic. aor., 1Co.4:8; impf., 2Co.11:1, Rev.3:15; fut., Gal.5:12 (a practicable wish, see 131., 206 f., 220. The construction with indic. is only found in late writers.)† (AS)

Usage: Occurs in 4 NT verses. KJV: would (to God) See also: 1 Corinthians 4:8; Galatians 5:12; Revelation 3:15.

ψυχρος psuchros G5593 "cold" Adj-NSM

This word means being cold, either physically or spiritually, as seen in Matthew 10:42 and Revelation 3:15-16. It can describe someone who is indifferent or unenthusiastic, lacking passion or energy.

Usage: Occurs in 3 NT verses. KJV: cold See also: Matthew 10:42; Revelation 3:15; Revelation 3:16.

ης eimi G1510 "to be" Verb-IAI-2S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

η ē G2228 "or" Particle

Or is a word used to show a choice between two things, like in Matthew 5:17 where it's either obey God's law or not. It's also used to compare things, like in Romans 1:21 where it's one thing or another.

Definition: ἤ, disjunctive and comparative particle (Bl., §36, 12; 77, 11); __1. disjunctive, or; __(a) between single words: Mat.5:17 Mrk.6:56, Luk.2:24, Jhn.6:19, Rom.1:21, al.; __(b) before a sentence expressing a variation, denial or refutation of a previous statement, frequently in interrog. form: Mat.7:4, 9 Mrk.12:14, Luk.13:4, Rom.3:29 6:3 9:21, 1Co.6:9, 16 9:6, 2Co.11:7; ἤ . . . ἤ, either . . . or, Mat.6:24, Luk.16:13, 1Co.14:6; __(with) in a disjunctive question (as Lat. an after utrum): Mat.9:5, Mrk.2:9, Luk.7:19, al.; after πότερον, Jhn.7:17; μή, 1Co.9:8; μήτι, 2Co.1:17; ἤ . . . ἤ . . . ἤ, Mrk.13:35. __2. Comparative, than: after comparatives, Mat.10:15, Luk.9:13, Jhn.3:19, Rom.13:11, al.; after ἕτερον, Act.17:21; θέλω (Khüner 3, iv, 303), 1Co.14:19; πρὶν ἤ, before, before accusative and inf., Mat.1:18 Mrk.14:30; after a positive adj. (Gen.49:12; cf. Robertson, Gr., 661), Mat.18:8, 9 Mrk.9:43, 45 47. __3. with other particles: ἀλλ᾽ ἤ, see: ἀλλά; ἤ γάρ, see: γάρ; ἢ καί, or even, or also, Mat.7:10, Luk.11:11, 12 Rom.2:15 4:9, al; ἤτοι . . . ἤ, Rom.6:16 (cf. Wis.11:19). (AS)

Usage: Occurs in 281 NT verses. KJV: and, but (either), (n-)either, except it be, (n-)or (else), rather, save, than, that, what, yea See also: 1 Corinthians 1:13; Colossians 3:17; 1 Peter 1:11.

ζεστος zestos G2200 "hot" Adj-NSM

This word means extremely hot, like boiling water, and is used figuratively in Revelation 3:15-16 to describe a lukewarm faith.

Definition: ζεστός, -ή, -όν (ζέω) [in Aq.: Lev.6:21; in Al.: Lev.7:12 * ;] boiling hot (Strab., al.): metaphorically, Rev.3:15-16.† (AS)

Usage: Occurs in 2 NT verses. KJV: hot See also: Revelation 3:15; Revelation 3:16.

Study Notes — Revelation 3:15

Show Verse Quote Highlights

Context
Cross References
Revelation 3:15 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Revelation 3:15
Jamieson-Fausset-Brown on Revelation 3:15
Matthew Poole's Commentary on Revelation 3:15
Trapp's Commentary on Revelation 3:15
Ellicott's Commentary on Revelation 3:15
Adam Clarke's Commentary on Revelation 3:15
Cambridge Bible on Revelation 3:15
Barnes' Notes on Revelation 3:15
Whedon's Commentary on Revelation 3:15
Sermons on Revelation 3:15

Context — To the Church in Laodicea

13He who has an ear, let him hear what the Spirit says to the churches. 14To the angel of the church in Laodicea write: These are the words of the Amen, the faithful and true Witness, the Originator of God’s creation.

15I know your deeds; you are neither cold nor hot. How I wish you were one or the other!

16So because you are lukewarm—neither hot nor cold—I am about to vomit you out of My mouth! 17You say, ‘I am rich; I have grown wealthy and need nothing.’ But you do not realize that you are wretched, pitiful, poor, blind, and naked.

Cross References

	Reference	Text (BSB)
1	Romans 12:11	Do not let your zeal subside; keep your spiritual fervor, serving the Lord.
2	Matthew 6:24	No one can serve two masters: Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and money.
3	1 Kings 18:21	Then Elijah approached all the people and said, “How long will you waver between two opinions? If the LORD is God, follow Him. But if Baal is God, follow him.” But the people did not answer a word.
4	James 1:8	He is a double-minded man, unstable in all his ways.
5	Psalms 81:11–13	But My people would not listen to Me, and Israel would not obey Me. So I gave them up to their stubborn hearts to follow their own devices. If only My people would listen to Me, if Israel would follow My ways,
6	Revelation 2:4	But I have this against you: You have abandoned your first love.
7	Matthew 24:12	Because of the multiplication of wickedness, the love of most will grow cold.
8	Zephaniah 1:5–6	those who bow on the rooftops to worship the host of heaven, those who bow down and swear by the LORD but also swear by Milcom, and those who turn back from following the LORD, neither seeking the LORD nor inquiring of Him.”
9	Proverbs 23:26	My son, give me your heart, and let your eyes delight in my ways.
10	1 Peter 1:22	Since you have purified your souls by obedience to the truth so that you have a genuine love for your brothers, love one another deeply, from a pure heart.

Revelation 3:15 Summary

[In Revelation 3:15, Jesus tells the church that He knows their deeds, and they are neither cold nor hot. This means they are not strongly against Him or strongly for Him, but instead are lukewarm, lacking passion and commitment. Jesus wishes they were one or the other, because at least then they would be taking a stand, as seen in Matthew 12:30. This verse encourages us to examine our own hearts and lives, and to ask God to help us be 'hot' for Him, as expressed in Romans 12:11, where it says, 'Never be lacking in zeal, but keep your spiritual fervor, serving the Lord.']

Frequently Asked Questions

What does it mean to be neither cold nor hot in Revelation 3:15?

To be neither cold nor hot means to be lukewarm, lacking passion and commitment to following Jesus Christ, as seen in the surrounding verses, particularly Revelation 3:16, where Jesus says He will vomit out the lukewarm church. This is in contrast to the enthusiasm and dedication exhibited by the early church, as described in Acts 2:42-47.

Why does Jesus wish the church was either cold or hot?

Jesus wishes the church was either cold or hot because at least then they would be taking a stand, either for or against Him, as seen in Matthew 12:30, where Jesus says, 'He who is not with Me is against Me.' Being lukewarm is a more serious issue because it indicates a lack of conviction and a failure to take a stand for the Lord.

How does this verse relate to the rest of the letter to the church in Laodicea?

This verse is a key part of Jesus' message to the church in Laodicea, as seen in Revelation 3:14-22, where He calls them to repentance and warns them of the dangers of complacency and self-sufficiency, as expressed in Revelation 3:17, where they claim to be rich but are actually poor and naked.

What can we learn from Jesus' statement about knowing the church's deeds?

Jesus' statement emphasizes His omniscience and ability to see the true state of the church, as seen in Hebrews 4:13, where it says, 'Nothing in all creation is hidden from God's sight.' This should encourage believers to strive for authenticity and sincerity in their walk with God, knowing that He sees and knows all things, as expressed in Psalm 139:1-6.

Reflection Questions

What are some areas in my life where I may be lukewarm, and how can I stir up my passion for following Jesus?
How can I balance the need to be 'hot' for the Lord with the danger of being self-righteous or judgmental, as warned against in Matthew 7:1-5?
In what ways can I demonstrate my love and commitment to Jesus, as seen in John 14:15, where Jesus says, 'If you love Me, keep My commandments'?
What are some potential consequences of being a lukewarm Christian, and how can I avoid them, as warned in Revelation 3:16?

Gill's Exposition on Revelation 3:15

I know thy works,.... Which were far from being perfect, and not so good as those of the former church: that thou art neither cold nor hot; she was not "cold", or without spiritual life, at least in

Jamieson-Fausset-Brown on Revelation 3:15

I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. Neither cold - antithesis to "hot" [ zestos (G2200) boiling ("fervent," Acts 18:25; Romans 12:11 : cf.

Matthew Poole's Commentary on Revelation 3:15

I know thy works; I know and observe thy behaviour, thy ministerial function. That thou art neither cold nor hot; thou art neither openly profane and grossly scandalous, like heathens, or such as make no profession; nor yet hast thou any true zeal or warmth, either for the faith once delivered to the saints, or in love to God, seen in keeping his commandments, having the power and efficacy of godliness, teaching thee to deny all ungodliness and worldly lusts, . Thou hast a form of godliness, but deniest the life and power thereof. I would thou wert cold or hot: we must not think Christ wisheth any persons cold absolutely, but comparatively, intimating to us, that the condition of a downright atheist, or profane person, is more hopeful than that of a close, formal hypocrite: the latter is in the road to hell as well as the other, and no more pleaseth God than the other. It is better not to have known the truth, than knowing it, to live contrary to it, . Commonly such men also are proud, and self-conceited, having something to stop the mouth of their natural conscience, harder to be convinced of their evil state, ,33.

Trapp's Commentary on Revelation 3:15

15 I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. Ver. 15. That thou art neither cold] Such are our civil justiciaries, political professors, neuterpassive Christians; a fair day mends them not, and a foul day pairs them not; peremptory never to be more precise; resolved to keep on the warm side of the hedge, to sleep in a whole skin, suffer nothing, do nothing, that may interfere with their hopes or prejudice their preferments. I would thou wert] Better be a zealous Papist than a lukewarm Protestant. A zealous Papist (saith one) dare tell us to our heads that our religion is error, ourselves heretics, our end destruction; that one heaven cannot hold us hereafter, one church now; that our damnation is so clearly set down in our own Bibles, that there needs no more to assure us thereof than to open our eyes and read it; that if we be not damned, he will be damned for us, &c. This is better than forlorn recklessness in right religion, and that detestable indifference above specified. (Campian, Rat. 10; Bristow, Mot. 36; Coster ad Osiand.)

Ellicott's Commentary on Revelation 3:15

(15, 16) Neither cold nor hot.—The “heat” here is the glowing, fervent zeal and devotion which is commended and commanded elsewhere (Romans 12:11). It is not, however, the self-conscious, galvanised earnestness which, in days of senile pietism, passes for zeal. It is an earnestness which does not know itself earnest, being all too absorbed in its work. It is self-forgetful, and so self-sacrificing, rather than ambitious of self-sacrifice. It is, in short, kindled of God, and sustained byconverse with the Divine One (Luke 24:32), and restored by intercourse with Him (see Revelation 3:20; comp. 1 John 4:15-20). The “cold” describes the state of those who are as yet untouched by the Gospel of Love. An intermediate state between these is the “lukewarm”; such are neither earnest for God nor utterly indifferent to religion. They are, perhaps, best described as those who take an interest in religion, but whose worship of their idol of good taste, or good form, leads them to regard enthusiasm as ill-bred, and disturbing; and who have never put themselves to any inconvenience, braved any reproach, or abandoned any comfort for Christ's sake, but hoped to keep well with the world, while they flattered themselves that they stood well with God; who were in danger of betraying their Master, Judas-like, with a kiss. With the denunciation of “lukewarmness” here we may compare the exhortation to greater ministerial earnestness addressed to Archippus (Colossians 4:17). I would . . . .—The wish is not that they might grow cold rather than remain in this lukewarm state, it is more a regret that they are among those who are in a condition which is so liable to self-deception; such a state is “both to God displeasing and to His foes.” And this is expressed in startling language, “I am about (such is the force of the words) to spue thee . . . .”

Adam Clarke's Commentary on Revelation 3:15

Verse 15. Thou art neither cold nor hot] Ye are neither heathens nor Christians-neither good nor evil-neither led away by false doctrine, nor thoroughly addicted to that which is true. In a word, they were listless and indifferent, and seemed to care little whether heathenism or Christianity prevailed. Though they felt little zeal either for the salvation of their own souls or that of others, yet they had such a general conviction of the truth and importance of Christianity, that they could not readily give it up. I would thou wert cold or hot] That is, ye should be decided; adopt some part or other, and be in earnest in your attachment to it. If ever the words of Mr. Erskine, in his Gospel Sonnets, were true, they were true of this Church: - "To good and evil equal bent, I'm both a devil and a saint." They were too good to go to hell, too bad to go to heaven. Like Ephraim and Judah, Hosea 6:4: O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it passeth away. They had good dispositions which were captivated by evil ones, and they had evil dispositions which in their turn yielded to those that were good; and the Divine justice and mercy seem puzzled to know what to do to or with them. This was the state of the Laodicean Church; and our Lord expresses here in this apparent wish, the same that is expressed by Epictetus, Ench., chap. 36. Ἑνασεδειανθρωπον, ηαγαθον, ηκακον, ειναι . "Thou oughtest to be one kind of man, either a good man or a bad man."

Cambridge Bible on Revelation 3:15

15. neither cold nor hot] Neither untouched by spiritual life, dead and cold, as an unregenerate heathen would be, nor “fervent (lit. boiling—a cognate word to that here used) in spirit” (Romans 12:11). We might naturally speak (perhaps the Lord does, Matthew 24:12) of those as “cold” who were such as the Laodiceans were, and of course here something more is meant: but that further meaning can hardly be being “actively opposed” to the Gospel, but only being utterly unaffected by it.I would thou wert cold or hot] For the sentiment that it would be better even to be “cold,” cf. 2 Peter 2:21; though there the apostasy described is no doubt more deadly than here. But according to the Greek proverb (Ar. Eth. VII. ii. 10) of a man who sins against his conscience, “When water chokes, what are you to wash it down with?” You can instruct and convince a man who has either low or perverse views of duty, but what can you do to one whom sound views do not make to act rightly? And similarly an unbeliever can be converted and regenerated, but what can be done for him in whom faith does not work by love?

Barnes' Notes on Revelation 3:15

I know thy works - notes on Revelation 2:2. That thou art neither cold nor hot - The word “cold” here would seem to denote the state where there was no pretension to religion; where everything was utterly lifeless and dead.

Whedon's Commentary on Revelation 3:15

15. Neither cold nor hot—The metaphor is taken from water, which, when cold or hot, (boiling, ζεστος, from ζεω, to boil,) may be palatable, but nauseating when lukewarm.

Sermons on Revelation 3:15

	Sermon	Description
	(Dominican Republic) God Closes and Opens Doors by David Wilkerson	In this sermon, the preacher, who is a 75-year-old father and has been preaching for 50 years, speaks from his heart. He references Revelation chapter 3, verses 7-11, where the Hol
	Washed With Fire by Leonard Ravenhill	In this sermon, the preacher shares a story about a woman who worked in Africa and lived in a humble bamboo house. Despite facing potential dangers in the jungle, she had faith and
	Radical Christianity Is Normal by Francis Chan	This sermon emphasizes the importance of genuine faith and surrender to God, highlighting the dangers of being lukewarm in one's faith and the need for a true transformation by the
	The Deception of Christian Rock Music Clearly Defined by Zac Poonen	This sermon emphasizes the danger of replacing the Holy Spirit with worldly influences like Christian rock music, money, and psychology in churches today. It challenges the focus o
	Lukewarm No More by Mark Cahill	In this sermon, the speaker shares a powerful story of a young lady who boldly preached about Jesus Christ for 55 minutes in her college class. The speaker challenges the audience
	(Forging the Vessel of Recovery) 5- a Vessel of Glory by B.H. Clendennen	In this sermon, the preacher focuses on the scripture from Zechariah chapter 4 verses 1-6. The angel in the scripture tells Zechariah that what he sees cannot be accomplished by hu
	(The Power of the Holy Spirit - 3) the Fire of God by Zac Poonen	In this sermon, the speaker emphasizes the importance of being a witness for Christ in our daily lives. He compares the church to a small sample of God's kingdom and encourages bel