1Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;
(εν Εφεσω). Near the sea on the river Cayster, the foremost city of Asia Minor, the temple-keeper of Artemis and her wonderful temple (), the home of the magic arts (Ephesian letters, ) and of the mystery-cults, place of Paul's three years' stay (), where Aquila and Priscilla and Apollos laboured (), where Timothy wrought (I and II Tim.), where the Apostle John preached in his old age. Surely it was a place of great privilege, of great preaching. It was about sixty miles from Patmos and the messenger would reach Ephesus first. It is a free city, a seat of proconsular government (), the end of the great road from the Euphrates. The port was a place of shifting sands, due to the silting up of the mouth of the Cayster. Ramsay (Letters to the Seven Churches, p. 210) calls it "the City of Change."
(ταδε). This demonstrative seven times here, once with the message to each church (), only once elsewhere in N.T. ().
(ο κρατων). Present active articular participle of κρατεω, a stronger word than εχων in , to which it refers.
(ο περιπατων). Present active articular participle of περιπατεω, an allusion to . These two epithets are drawn from the picture of Christ in , and appropriately to conditions in Ephesus describe Christ's power over the churches as he moves among them.
2I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars:
(οιδα). Rather than γινωσκω and so "emphasizes better the absolute clearness of mental vision which photographs all the facts of life as they pass" (Swete). So also in . For the distinction see , "where the universal knowledge passes into the field of special observation."
(εργα). The whole life and conduct as in .
(κα τον κοπον κα την υπομονην σου). "Both thy toil and patience," in explanation of εργα, and see , where all three words (εργον, κοποσ, υπομονη) occur together as here. See for sharp distinction between εργα (activities) and κοπο (toils, with weariness). Endurance (υπομονη) in hard toil (κοπος).
(κα οτ). Further explanation of κοπος (hard toil).
(ου δυνη). This Koine form for the Attic δυνασα (second person singular indicative middle) occurs also in .
(βαστασα). First aorist active infinitive of βασταζω, for which verb see . These evil men were indeed a heavy burden.
(κα επειρασας). First aorist active indicative of πειραζω, to test, a reference to a recent crisis when these Nicolaitans (verse ) were condemned. The present tenses (δυνηι, εχεις) indicate the continuance of this attitude. Cf. .
(τους λεγοντας εαυτους αποστολους). Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (). Paul had foretold such false teachers (Gnostics), grievous wolves, in ; in sheep's clothing, Jesus had said ().
(κα ουκ εισιν). A parenthesis in Johannine style () for κα ουκ οντας to correspond to λεγοντας.
(κα ευρες). Second aorist active indicative of ευρισκω. Dropping back to the regular structure parallel with επειρασας.
(ψευδεις). Predicate accusative plural of ψευδης, self-deceived deceivers as in .
3And hast borne, and hast patience, and for my name's sake hast laboured, and hast not fainted.
(εχεις). Continued possession of patience.
(εβαστασας). First aorist indicative of βασταζω, repeated reference to the crisis in verse .
(κα ου κεκοπιακες). Perfect active indicative of κοπιαω, old verb, to grow weary (), play on the word κοπος, late form in -ες, for the regular -ας (λελυκας). like αφηκες (verse ) and πεπτωκες (verse ). "Tired in loyalty, not of it. The Ephesian church can bear anything except the presence of impostors in her membership" (Moffatt).
4Nevertheless I have somewhat against thee, because thou hast left thy first love.
(κατα σου οτ). For the phrase "have against" see . The οτ clause is the object of εχω.
(αφηκες). First aorist active (kappa aorist, but with -ες instead of -ας) of αφιημ, a definite and sad departure.
(την αγαπην σου την πρωτην). "Thy love the first." This early love, proof of the new life in Christ (), had cooled off in spite of their doctrinal purity. They had remained orthodox, but had become unloving partly because of the controversies with the Nicolaitans.
5Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.
(μνημονευε). Present active imperative of μνημονευω, "continue mindful" (from μνημων).
(πεπτωκες). Perfect active indicative of πιπτω, state of completion. Down in the valley, look up to the cliff where pure love is and whence thou hast fallen down.
(κα μετανοησον). First aorist active imperative of μετανοεω, urgent appeal for instant change of attitude and conduct before it is too late.
(κα ποιησον). First aorist active imperative of ποιεω, "Do at once."
(τα πρωτα εργα). Including the first love () which has now grown cold ().
(ε δε μη). Elliptical condition, the verb not expressed (μετανοεις), a common idiom, seen again in verse , the condition expressed in full by εαν μη in this verse and verse .
(ερχομα). Futuristic present middle ().
(σο). Dative, as in also.
(κινησω). Future active of κινεω. In Ignatius' Epistle to Ephesus it appears that the church heeded this warning.
(εαν μη μετανοησηις). Condition of third class with εαν μη instead of ε μη above, with the first aorist active subjunctive of μετανοεω.
6But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate.
(οτ μισεις). Accusative object clause in apposition with τουτο (this). Trench tells of the words used in ancient Greek for hatred of evil (μισοπονηρια) and μισοπονηρος (hater of evil), neither of which occurs in the N.T., but which accurately describe the angel of the church in Ephesus.
(των Νικολαιτων). Mentioned again in verse and really meant in verse . Irenaeus and Hippolytus take this sect to be followers of Nicolaus of Antioch, one of the seven deacons (), a Jewish proselyte, who is said to have apostatized. There was such a sect in the second century (Tertullian), but whether descended from Nicolaus of Antioch is not certain, though possible (Lightfoot). It is even possible that the Balaamites of verse were a variety of this same sect (verse ).
(α καγω μισω). Christ himself hates the teachings and deeds of the Nicolaitans (α, not ους, deeds, not people), but the church in Pergamum tolerated them.
7He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.
(ο εχων ους). An individualizing note calling on each of the hearers () to listen () and a reminiscence of the words of Jesus in the Synoptics (), but not in John's Gospel.
(το πνευμα). The Holy Spirit as in . Both Christ and the Holy Spirit deliver this message. "The Spirit of Christ in the prophet is the interpreter of Christ's voice" (Swete).
(τω νικωντ). Dative of the present (continuous victory) active articular participle of νικαω, a common Johannine verb (). Faith is dominant in Paul, victory in John, faith is victory (). So in each promise to these churches.
(δωσω). Future active of διδωμ as in .
(φαγειν). Second aorist active infinitive of εσθιω.
(εκ του ξυλου της ζωης). Note εκ with the ablative with φαγειν, like our "eat of" (from or part of). From . Again in as here for immortality. This tree is now in the Garden of God. For the water of life see (Cf. ).
(ο). The ξυλον (tree).
(εν τω παραδεισω του θεου). Persian word, for which see . The abode of God and the home of the redeemed with Christ, not a mere intermediate state. It was originally a garden of delight and finally heaven itself (Trench), as here.
8And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive;
(εν Σμυρνη). North of Ephesus, on a gulf of the Aegean, one of the great cities of Asia (province), a seat of emperor-worship with temple to Tiberius, with many Jews hostile to Christianity who later join in the martyrdom of Polycarp, poor church (rich in grace) which receives only praise from Christ, scene of the recent massacre of Greeks by the Turks. Ramsay (op. cit., p. 251) terms Smyrna "the City of Life." Christianity has held on here better than in any city of Asia.
(ο πρωτος κα ο εσχατος). Repeating the language of .
(ος εγενετο νεκρος). Rather, "who became dead" (second aorist middle indicative of γινομα) as in .
(κα εζησεν). First aorist (ingressive, came to life) active of ζαω (ο ζων in ). Emphasis on the resurrection of Christ.
9I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.
(σου την θλιψιν κα πτωχειαν). Separate articles of same gender, emphasizing each item. The tribulation was probably persecution, which helped to intensify the poverty of the Christians (). In contrast with the wealthy church in Laodicea ().
(αλλα πλουσιος ε). Parenthesis to show the spiritual riches of this church in contrast with the spiritual poverty in Laodicea (), this a rich poor church, that a poor rich church. Rich in grace toward God () and in good deeds (). Perhaps Jews and pagans had pillaged their property (), poor as they already were.
(βλασφημιαν). Reviling believers in Christ. See . The precise charge by these Jews is not indicated, but see .
(εκ των λεγοντων). "From those saying" (εκ with the ablative plural of the present active articular participle of λεγω).
(Ιουδαιους εινα εαυτους). This is the accusative of general reference and the infinitive in indirect discourse after λεγω () even though λεγοντων is here ablative (cf. ), common idiom. These are actual Jews and only Jews, not Christians.
(κα ουκ εισιν). Another parenthesis like that in . These are Jews in name only, not spiritual Jews ().
(συναγωγη του Σατανα). In again and note , serving the devil () instead of the Lord ().
10Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.
(μη φοβου). As in . Worse things are about to come than poverty and blasphemy, perhaps prison and death, for the devil "is about to cast" (μελλε βαλλειν), "is going to cast."
(εξ υμων). Without τινας (some) before εξ υμων, a common idiom as in .
(ινα πειρασθητε). Purpose clause with ινα and the first aorist passive subjunctive of πειραζω. John himself is in exile. Peter and John had often been in prison together. James the brother of John, Paul, and Peter had all suffered martyrdom. In a general persecution is outlined by πειρασμος.
(εξετε). Future active, but some MSS. read εχητε (present active subjunctive with hina, "that ye may have").
(θλιψιν ημερων δεκα). "Tribulation of ten days" (or "within ten days"). It is unwise to seek a literal meaning for ten days. Even ten days of suffering might seem an eternity while they lasted.
(γινου πιστος). "Keep on becoming faithful" (present middle imperative of γινομα), "keep on proving faithful unto death" () as the martyrs have done (Jesus most of all).
(τον στεφανον της ζωης). See this very image in , a familiar metaphor in the games at Smyrna and elsewhere in which the prize was a garland. See also . The crown consists in life (). See Paul's use of στεφανος in .
11He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.
(ου μη αδικηθη). Strong double negative with first aorist passive subjunctive of αδικεω, old verb, to act unjustly (from αδικος), here to do harm or wrong to one, old usage as in .
(εκ του θανατου του δευτερου). Εκ here used for the agent or instrument as often (). See where "the second death" is explained as "the lake of fire." The idea is present in and is current in Jewish circles as in the Jerusalem Targum on and in Philo. It is not annihilation. The Christians put to death in the persecution will at least escape this second death (eternal punishment).
12And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges;
(εν Περγαμω). 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 (χαρτα Περγαμενα) derived its name from Pergamum. It was a rival of Ephesus in the temples to Zeus, Athena, Dionysos, in the great grove Nicephorium (the glory of the city). 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" (). Here also the Nicolaitans flourished () as in Ephesus () and in Thyatira (). Like Ephesus this city is called temple-sweeper (νεωκορος) for the gods.
(την ρομφαιαν την διστομον την οξειαν). This item repeated from in the same order of words with the article three times (the sword the two-mouthed the sharp) singling out each point.
13I know thy works, and where thou dwellest, even where Satan's seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth.
(που--οπου). Που is interrogative adverb used here in an indirect question as in . Hοπου is relative adverb referring to που. Satan's throne (ο θρονος του Σατανα). Satan not simply resided in Pergamum, but his "throne" or seat of power of king or judge (). The symbol of Asklepios was the serpent as it is of Satan (). There was, besides, a great throne altar to Zeus cut on the Acropolis rock, symbol of "rampant paganism" (Swete) and the new Caesar-worship with the recent martyrdom of Antipas made Pergamum indeed a very throne of Satan.
(κρατεις το ονομα σου). Present active indicative of κρατεω, "dost keep on holding," as in . This church refused to say Κυριος Καισαρ (Martyrd. Polyc. 8f.) and continued to say Κυριος Ιησους (). They stood true against the emperor-worship.
(ουκ ηρνησω). First aorist middle second person singular of αρνεομα. Reference to a specific incident not known to us.
(την πιστιν μου). Objective genitive, "thy faith in me."
(Αντιπας). Indeclinable in this form. It is possible that Αντιπα (genitive) was really written, though unimportant as the nominative follows in apposition. Nothing is really known of this early martyr in Pergamum before the writing of the Apocalypse. One legend is that he was burnt to death in a brazen bull. Other martyrs followed him at Pergamum (Agathonice, Attalus, Carpus, Polybus).
(ο μαρτυς μου). Nominative in apposition with a genitive as in (with ablative), common solecism in the Apocalypse. "Witness" as Jesus had said they should be () and Stephen was () and others were (). The word later (by third century) took on the modern meaning of martyr.
(ο πιστος μου). Nominative also, with μου also. Jesus gives Antipas his own title (Swete) as in . Faithful unto death.
(απεκτανθη). First aorist passive indicative of αποκτεινω, this passive form common in the Apocalypse (?2:13; 6:11; 5:9,13; 13:10,15; 18, 20; 19:21?).
(παρ υμιν). By your side. Proof of the throne of Satan, "where Satan dwells" (οπου ο Σατανας κατοικε), repeated for emphasis.
14But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.
(εκε). That is παρ' υμιν (among you). A party in the church that resisted emperor-worship, to the death in the case of Antipas, yet were caught in the insidious wiles of the Nicolaitans which the church in Ephesus withstood.
(κρατουντας). "Men holding" (present active participle of κρατεω).
(την διδαχην Βαλααμ). Indeclinable substantive Balaam (). The point of likeness of these heretics with Balaam is here explained.
(εδιδασκεν τω Βαλακ). Imperfect indicative of διδασκω, 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 (). The use of the dative with διδασκω is a colloquialism rather than a Hebraism. Two accusatives often occur with διδασκω.
(βαλειν σκανδαλον). Second aorist active infinitive (accusative case after εδιδασκεν) of βαλλω, regular use with σκανδαλον (trap) like τιθημ σκανδαλον in . 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).
(φαγειν ειδωλοθυτα). Second aorist active infinitive of εσθιω and the verbal adjective (from ειδωλον and θυω), quoted here from , but in inverse order, repeated in other order in verse . See 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.
15So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate.
(ουτως κα συ). Thou and the church at Pergamum as Israel had the wiles of Balaam.
(την διδαχην των Νικολαιτων ομοιως). See on for the Nicolaitans. The use of ομοιως (likewise) here shows that they followed Balaam in not obeying the decision of the Conference at Jerusalem () about idolatry and fornication, with the result that they encouraged a return to pagan laxity of morals (Swete). Some wrongly hold that these Nicolaitans were Pauline Christians in the face of .
16Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.
(μετανοησον ουν). First aorist (tense of urgency) active imperative of μετανοεω with the inferential particle ουν (as a result of their sin).
(ερχομα). Futuristic present middle indicative, "I am coming" (imminent), as in with ταχυ as in . As with εν ταχε (), we do not know how soon "quickly" is meant to be understood. But it is a real threat.
(μετ' αυτων). This proposition with πολεμεω rather than κατα (against) is common in the LXX, but in the N.T. only in and the verb itself nowhere else in N.T. except . "An eternal roll of thunder from the throne" (Renan). "The glorified Christ is in this book a Warrior, who fights with the sharp sword of the word" (Swete).
(εν). Instrumental use of εν. For the language see .
17He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.
(του μαννα του κεκρυμμενου). "Of the manna the hidden" (perfect passive articular participle of κρυπτω). The partitive genitive, the only N.T. example with διδωμ, though Q reads το (accusative) here. For examples of the ablative with απο and εκ see Robertson, Grammar, p. 519. See for the indeclinable word μαννα. The golden pot of manna was "laid up before God in the ark" (). It was believed that Jeremiah hid the ark, before the destruction of Jerusalem, where it would not be discovered till Israel was restored (II Macc. 2:5ff.). Christ is the true bread from heaven () and that may be the idea here. Those faithful to Christ will have transcendent fellowship with him. Swete takes it to be "the life-sustaining power of the Sacred Humanity now hid with Christ in God."
(ψηφον λευκην). This old word for pebble (from ψαω, to rub) was used in courts of justice, black pebbles for condemning, white pebbles for acquitting. The only other use of the word in the N.T. is in , where Paul speaks of "depositing his pebble" (κατηνεγκα ψηφον) or casting his vote. The white stone with one's name on it was used to admit one to entertainments and also as an amulet or charm.
(ονομα καινον γεγραμμενον). Perfect passive predicate participle of γραφω. Not the man's own name, but that of Christ (Heitmuller, Im Namen Jsu, p. 128-265). See for the name of God so written on one. The man himself may be the ψηφος on which the new name is written. "The true Christian has a charmed life" (Moffatt).
(ε μη ο λαμβανων). "Except the one receiving it." See for like intimate and secret knowledge between the Father and the Son and the one to whom the Son wills to reveal the Father. See also .
18And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass;
(εν Θυατειροις). Some forty miles south-east of Pergamum, a Lydian city on the edge of Mysia, under Rome since B.C. 190, a centre of trade, especially for the royal purple, home of Lydia of Philippi (), shown by inscriptions to be full of trade guilds, Apollo the chief deity with no emperor-worship, centre of activity by the Nicolaitans with their idolatry and licentiousness under a "prophetess" who defied the church there. Ramsay calls it "Weakness Made Strong" (op. cit., p. 316).
(ο υιος του θεου). Here Jesus is represented as calling himself by this title as in and as he affirms on oath in . "The Word of God" occurs in .
(τους οφθαλμους αυτου ως φλογα πυρος). As in .
(ο ποδες αυτου ομοιο χαλκολιβανω). As in .
19I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first.
(σου τα εργα) . As in and explained (explanatory use of κα =namely) by what follows. Four items are given, with separate feminine article for each (την αγαπην, την πιστιν, την διακονιαν, την υπομονην), a longer list of graces than in for Ephesus. More praise is given in the case of Ephesus and Thyatira when blame follows than in the case of Smyrna and Philadelphia when no fault is found. Love comes first in this list in true Johannine fashion. Faith (πιστιν) here may be "faithfulness," and ministry (διακονιαν) is ministration to needs of others ().
(κα). Only κα (and) in the Greek, but doubtless οτ (that) is understood.
(των πρωτων). Ablative after the comparative πλειονα (more).
20Notwithstanding 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.
(αφεις). Late vernacular present active indicative second person singular as if from a form αφεω instead of the usual αφιημ forms.
(την γυναικα Ιεζαβελ). Symbolical name for some prominent woman in the church in Thyatira, like the infamous wife of Ahab who was guilty of whoredom and witchcraft () and who sought to drive out the worship of God from Israel. Some MSS. here (A Q 40 min.s) have σου (thy wife, thy woman Ramsay makes it), but surely Aleph C P rightly reject σου. Otherwise she is the pastor's wife!
(η λεγουσα εαυτην προφητιν). Nominative articular participle of λεγω in apposition with the accusative γυναικα like ο μαρτυς in apposition with Αντιπας in . Προφητις is an old word, feminine form for προφητης, in N.T. only here and (Anna), two extremes surely. See for the daughters of Philip who prophesied.
(κα διδασκε κα πλανα). A resolution of the participles (διδασκουσα κα πλανωσα) into finite verbs (present active indicatives) as in . 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.
21And I gave her space to repent of her fornication; and she repented not.
(εδωκα αυτη χρονον). First aorist active indicative of διδωμ, allusion to a definite visit or message of warning to this woman.
(ινα μετανοηση). Sub-final use of ινα with first aorist active subjunctive of μετανοεω.
(κα ου θελε). "And she is not willing." Blunt and final like .
(μετανοησα εκ). First aorist (ingressive) active infinitive with εκ, "to make a change out of," the usual construction with μετανοεω in this book (), with απο in . Πορνεια (fornication) here, but μοιχευω (to commit adultery) in verse .
22Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.
(βαλλω). Futuristic present active indicative rather than the future βαλω, since judgment is imminent.
(εις κλινην). "A bed of sickness in contrast with the bed of adultery" (Beckwith).
(τους μοιχευοντας μετ' αυτης). Present active articular participle accusative plural of μοιχευω. The actual paramours of the woman Jezebel, guilty of both πορνεια (fornication, verse ) and μοιχεια (adultery), works of Jezebel of old and of this Jezebel. There may be also an allusion to the spiritual adultery () towards God and Christ as of old ().
(εαν μη μετανοησουσιν). Condition of first class with εαν μη and the future active indicative of μετανοεω, put in this vivid form rather than the aorist subjunctive (-ωσιν) third-class condition.
(εκ των εργων αυτης). Αυτης (her) correct rather than αυτων (their). Jezebel was chiefly responsible.
23And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.
(αποκτενω εν θανατω). Future (volitive) active of αποκτεινω with the tautological (cognate) εν θανατω (in the sense of pestilence) as in .
(τα τεκνα αυτης). Either her actual children, like the fate of Ahab's sons () or "her spiritual progeny" (Swete) who have completely accepted her Nicolaitan practices.
(γνωσοντα). Future (ingressive punctiliar) middle of γινωσκω, "shall come to know." "The doom of the offenders was to be known as widely as the scandal had been" (Charles).
(εραυνων). Present active articular participle of εραυναω, to follow up, to track out, late form for ερευναω, from .
(νεφρους). Old word for kidneys, here only in N.T., quoted also with καρδιας from . See for the reward of punishment.
24But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden.
(υμιν τοις λοιποις). Dative case. Those who hold out against Jezebel, not necessarily a minority ().
(οσο). Inclusive of all "the rest."
(την διδαχην ταυτην). That of Jezebel.
(οιτινες). "Which very ones," generic of the class, explanatory definition as in .
(ουκ εγνωσαν). Second aorist (ingressive) active of γινωσκω, "did not come to know by experience."
(τα βαθεα του Σατανα). 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 (). 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 (). Perhaps both ideas are involved.
(ως λεγουσιν). Probably referring to the heretics who ridicule the piety of the other Christians.
(ου--αλλο βαρος). Βαρος refers to weight (), φορτιον, from φερω, to bear, refers to load (), ογκος to bulk (). Apparently a reference to the decision of the Jerusalem Conference () where the very word βαρος is used and mention is made about the two items in verse (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in .
25But that which ye have already hold fast till I come.
(πλην). Common after ουκ αλλο as a preposition with the ablative (), but here a conjunction as in .
(κρατησατε). First aorist active imperative of κρατεω, either ingressive (get a grip on) or constative (hold on as a single decisive effort). See present imperative κρατε in (keep on holding).
(αχρ ου αν ηξω). Indefinite temporal clause with αχρ ου (until which time) with modal αν and either the future active indicative or the first aorist active subjunctive of ηκω (usual idiom with αχρ in Revelation as in ).
26And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations:
(ο νικων κα ο τηρων). Present active articular participles of νικαω and τηρεω in the nominative absolute (nominativus pendens) as in , resumed by the dative αυτω (to him), as in verses .
(αχρ τελους). That is, αχρ ου αν ηξο above.
(εξουσιαν επ των εθνων). From . The followers of the Messiah will share in his victory over his enemies ().
27And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.
(ποιμανε). Future active of ποιμαινω, to shepherd (from ποιμην, shepherd), also from . See again .
(εν ραβδω σιδηρα). Continuing the quotation. Instrumental use of εν. Ραβδος (feminine) is the royal sceptre and indicates rigorous rule.
(τα σκευη τα κεραμικα). Old adjective, belonging to a potter (κεραμευσ, κεραμος), here only in N.T.
(συντριβετα). Present passive indicative of συντριβω, old verb, to rub together, to break in pieces ().
28And I will give him the morning star.
(ως καγω ειληφα). Perfect active indicative of λαμβανω. Christ still possesses the power from the Father ().
(τον αστερα τον πρωινον). "The star the morning one." In Christ is the bright morning star. The victor will have Christ himself.
29He that hath an ear, let him hear what the Spirit saith unto the churches.