Original Text
τοῖς δὲ δειλοῖς καὶ ἀπίστοις καὶ ἐβδελυγμένοις καὶ φονεῦσι καὶ πόρνοις καὶ φαρμακοῖς καὶ εἰδωλολάτραις καὶ πᾶσι τοῖς ψευδέσι τὸ μέρος αὐτῶν ἐν τῇ λίμνῃ τῇ καιομένῃ ἐν πυρὶ καὶ θείῳ, ὅ ἐστιν ὁ θάνατος ὁ δεύτερος.
Literal English Translation
But for the cowardly and the unbelieving and the abominable and murderers and the sexually immoral and sorcerers and idolaters and all liars, their part will be in the lake that burns with fire and sulfur, which is the second death.
Cataloging Condemnation: The Structure of Exclusion
This verse begins with a dative plural list of those excluded from the New Jerusalem. In Classical Greek, catalogues like this are common in rhetorical, judicial, or moral contexts (e.g., Plato’s lists of virtues and vices). The repetition of καί (“and”) slows the pace and emphasizes each group. This is not a generalized condemnation—it is a judicial indictment, category by category.
Lexical Highlights
- δειλοῖς – “the cowardly.” In Classical Greek, this refers to those who shrink from danger or duty (cf. Aristotle, Ethics 1115a). Here, it likely signals those who deny Christ under pressure (cf. Rev 2:10).
- ἀπίστοις – “the unbelieving.” Used both for lack of faith and betrayal. In Koine, it’s a technical term for rejection of the gospel.
- ἐβδελυγμένοις – perfect passive participle of βδελύσσομαι, “to be detestable.” A strong moral word, often tied to idolatry or impurity in LXX and Jewish literature.
- φαρμακοῖς – “sorcerers.” From φάρμακον, meaning “drug, potion.” In Classical texts (e.g., Sophocles), it can refer to poisoners or witches. Revelation uses it for those practicing occult deception.
- πᾶσι τοῖς ψευδέσι – “all liars.” The adjective ψευδής is broad: not just deception, but living in opposition to truth. In Johannine thought, truth and lie are cosmic opposites (cf. John 8:44).
Geography of Judgment
τὸ μέρος αὐτῶν ἐν τῇ λίμνῃ τῇ καιομένῃ ἐν πυρὶ καὶ θείῳ
The term μέρος (“portion, share”) is often used for land allotments or inheritance (cf. Plato, Laws 745e). Here, it is their assigned place—ironically, not in the city of God, but in the lake of fire. τῇ λίμνῃ (“lake”) + τῇ καιομένῃ (present passive participle of καίω, “to burn”) gives a vivid and ongoing image: it’s not just a lake with fire, but one continually burning ἐν πυρὶ καὶ θείῳ (“with fire and sulfur”). The phrase parallels the destruction of Sodom and Gomorrah in Genesis and Greco-Roman images of volcanic punishment (e.g., Virgil’s Aeneid VI).
Final Designation
ὅ ἐστιν ὁ θάνατος ὁ δεύτερος – “which is the second death.” A powerful appositive clause. In Classical Greek, δεύτερος simply means “second in order,” but here, it refers to eschatological fate. The first death is physical; the second is final, irreversible exclusion from life with God. Revelation uses this expression as a theological term for eternal separation (cf. Rev 2:11, 20:14).
Summary Table
| Group | Greek Word | Literal Meaning | Classical/Koine Context |
|---|---|---|---|
| Cowardly | δειλοῖς | Those who fear or shrink | Dishonor in battle or faith |
| Unbelieving | ἀπίστοις | Faithless, disloyal | Spiritual rejection |
| Detestable | ἐβδελυγμένοις | Morally abhorrent | Linked to idolatry in LXX |
| Sorcerers | φαρμακοῖς | Poisoners, magic-users | Witchcraft and deception |
| Liars | ψευδέσι | Those who speak or live falsely | Opposed to divine truth |
Closing Insight
The grammar of Revelation 21:8 is formal and judicial, like a sentence handed down. Each participle and noun is carefully chosen, each group given a share in judgment. The Greek moves with precision: not an emotional outburst, but a declaration of exclusion. It is not only about guilt—it is about identity. And the second death is not described—it is named.
