Յայտնութիւն / Revelation - 2 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Со второй главы начинается изложение тех самых посланий, которые св. Иоанн должен был написать и послать малоазийским церквам. Все семь посланий по своей внешней форме весьма похожи одно на другое и одинаково состоят из надписания, вступления, главной части, воззвания и награды. В надписании указывается наименование церкви; во вступлении изображается явившийся Иоанну Господь с атрибутом, соответствующим состоянию данной церкви; в главной части говорится о ее достоинствах и недостатках; в воззвании - призыв к совершенной жизни, награда же является возмездием за эту жизнь.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The apostle John, having in the foregoing chapter written the things which he had seen, now proceeds to write the things that are, according to the command of God (ch. i. 19), that is, the present state of the seven churches of Asia, with which he had a particular acquaintance, and for which he had a tender concern. He was directed to write to every one of them according to their present state and circumstances, and to inscribe every letter to the angel of that church, to the minister or rather ministry of that church, called angels because they are the messengers of God to mankind. In this chapter we have, I. The message sent to Ephesus, ver. 1-7. II. To Smyrna, ver. 8-11. III. To Pergamos, ver. 12-17. IV. To Thyatira, ver. 18, &c.
Adam Clarke: Commentary on the Bible - 1831
The epistle to the Church of Ephesus, commending their labor and patience, Rev 2:1-3. And, reprehending their having left their first love, exhorting them to repent, with the promise of the tree of life, Rev 2:4-7. The epistle to the Church of Smyrna, commending their piety, and promising them support in their tribulation, Rev 2:8-11. The epistle to the Church of Pergamos, commending their steadfastness in the heavenly doctrine, Rev 2:12, Rev 2:13. And reprehending their laxity in ecclesiastical discipline, in tolerating heretical teachers in the Church, Rev 2:14, Rev 2:15. The apostle exhorts them to repent, with the promise of the white stone and a new name, Rev 2:16, Rev 2:17. The epistle to the Church of Thyatira, with a commendation of their charity, faith, and patience, Rev 2:18, Rev 2:19. Reprehending their toleration of Jezebel, the false prophetess, who is threatened with grievous punishment, Rev 2:20-23. Particular exhortations and promises to this Church, Rev 2:24-29.
I must here advertise my readers,
1. That I do not perceive any metaphorical or allegorical meaning in the epistles to these Churches.
2. I consider the Churches as real; and that their spiritual state is here really and literally pointed out; and that they have no reference to the state of the Church of Christ in all ages of the world, as has been imagined; and that the notion of what has been termed the Ephesian state, the Smyrnian state, the Pergamenian state, the Thyatirian state, etc., etc., is unfounded, absurd, and dangerous; and such expositions should not be entertained by any who wish to arrive at a sober and rational knowledge of the Holy Scriptures.
3. I consider the angel of the Church as signifying the messenger, the pastor, sent by Christ and his apostles to teach and edify that Church.
4. I consider what is spoken to this angel as spoken to the whole Church; and that it is not his particular state that is described, but the states of the people in general under his care.
The Epistle to the Church at Ephesus
Albert Barnes: Notes on the Bible - 1834
2:0: This chapter Rev_. 2 comprises four of the seven epistles addressed to the seven churches; those addressed to Ephesus, Smyrna, Pergamos, and Thyatira. A particular view of the contents of the epistles will be more appropriate as they come separately to be considered, than in this place. There are some general remarks in regard to their structure, however, which may be properly made here:
(1) They all begin with a reference to some of the attributes of the Saviour, in general some attribute that had been noted in the first chapter; and while they are all adapted to make a deep impression on the mind, perhaps each one was selected in such a way as to have a special propriety in reference to each particular church. Thus, in the address to the church at Ephesus Rev 2:1, the allusion is to the fact that he who speaks to them "holds the seven stars in his right hand, and walks in the midst of the seven golden candlesticks"; in the epistle to the church at Smyrna Rev 2:8, it is he who "is the first and the last, who was dead and is alive"; in the epistle to the church at Pergamos Rev 2:12, it is he "which hath the sharp sword with the two edges"; in the epistle to the church at Thyatira Rev 2:18, it is "the Son of God, who hath his eyes like unto a flame of fire, and his feet like fine brass"; in the epistle to the church at Sardis Rev 3:1, it is he who "hath the seven Spirits of God, and the seven stars"; in the epistle to the church at Philadelphia Rev 3:7, it is "he that is holy, he that is true, he that hath the key of David, he that openeth and no man shutteth, and shutteth and no man openeth"; in the epistle to the church at Laodicea Rev 3:14, it is he who is the "Amen, the faithful and true witness, the beginning of the creation of God."
(2) these introductions are followed with the formula, "I know thy works." The special characteristics, then, of each church are referred to, with a sentiment of approbation or disapprobation expressed in regard to their conduct. Of two of the churches, that at Smyrna Rev 2:9, and that at Philadelphia Rev 3:10, he expresses his entire approbation; to the churches of Sardis Rev 3:3, and Laodicea Rev 3:15-18, he administers a decided rebuke; to the churches of Ephesus Rev 2:3-6, Pergamos Rev 2:13-16, and Thyatira Rev 3:19-20, he intermingles praise and rebuke, for he saw much to commend, but, at the same time, not a little that was reprehensible. In all cases, however, the approbation precedes the blame; showing that he was more disposed to find what was good than what was evil.
(3) after the statement of their characteristics, there follows in each case counsel, advice, admonition, or promises, such as their circumstances demanded - encouragement in trial, and injunctions to put away their sins. The admonitions are addressed to the churches as if Christ were - at hand, and would ere long come and sit in judgment on them and their deeds.
(4) there is a solemn admonition to hear what the Spirit has to say to the churches. This is in each case expressed in the same manner, "He that hath an ear, let him hear what the Spirit saith unto the churches" Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:29; Rev 3:6, Rev 3:13, Rev 3:22. These admonitions were designed to call the attention of the churches to these things, and, at the same time, they seemed designed to show that they were not intended for them alone. They are addressed to anyone who "has an ear," and therefore had some principles of general application to others, and to which all should attend who were disposed to learn the will of the Redeemer. What was addressed to one church, at any time, would be equally applicable to all churches in the same circumstances; what was adapted to rebuke, elevate, or comfort Christians in any one age or land, would be adapted to be useful to Christians of all ages and lands.
(5) there then is, either following or preceding that call on all the churches to hear, some promise or assurance designed to encourage the church, and urge it forward in the discharge of duty, or in enduring trial. This is found in each one of the epistles, though not always in the same relative position.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rev 2:1, What is commanded to be written to the angels, that is, the ministers of the churches of Ephesus, Rev 2:8, Smyrna, Rev 2:12. Pergamos, Rev 2:18. Thyatira, and what is commended or found wanting in them.
John Gill
INTRODUCTION TO REVELATION 2
This chapter contains the epistles to the churches at Ephesus, Smyrna, Pergamos, and Thyatira. It begins with that to Ephesus, in which the sender of it describes himself by some of his characters mentioned in the preceding chapter; takes notice of some things commendable in this church, Rev_ 2:1, reproves her for leaving her first love; gives some advice upon it; threatens her in case of non-repentance; yet notwithstanding commends her for her detestation of some bad practices; and concludes the epistle with a phrase exciting to attention to what is written, and with a promise to them that are constant and conquering, Rev_ 2:4, next follows the epistle to the church at Smyrna, in which the sender assumes some of his former titles; takes notice of her works in general, and of her afflictions in particular, and of the blasphemy of others, Rev_ 2:8, fortifies her against a great affliction to be endured, described by its author, kind, use, and duration; and exhorts to faithfulness and constancy, with a promise of a crown of life, Rev_ 2:10, and closes the epistle in the same form as the preceding, promising security from the second death to the persevering and conquering Christian, Rev_ 2:11, and next in order is the epistle to the church at Pergamos, in which the sender takes to him one of the above characters in the description of him; observes her works and place of abode, and commends her faithfulness to him in the worst of times and places, Rev_ 2:12, yet exhibits a complaint against her for having, and conniving at persons of bad principles and practice, called Balaamites and Nicolaitans, Rev_ 2:14, exhorts to repentance, and in failure of it threatens to come and fight against them; and closes the epistle in the same manner as the two former, with a promise of hidden manna, a white stone, and a new name to him that overcomes, Rev_ 2:16, and the last epistle in this chapter is that to the church at Thyatira, in which the sender makes use of some other titles and characters of his before mentioned; takes notice of her good works, and yet signifies he had a controversy with her, for permitting a false prophetess to teach in her, who seduced men to fornication and idolatry, Rev_ 2:18, whose impenitence is complained of, and which was aggravated by having space for repentance given her, Rev_ 2:21, wherefore, in case of continuance in impenitence, he threatens both her and her followers with tribulation and death, whereby the omniscience and justice of Christ would be manifest to all the churches, Rev_ 2:22, and then another and better sort of men in this church are addressed, who are described as not having imbibed the doctrine of the false prophetess, and as not approving the depths of Satan, or her doctrines of devils; and these are told that no other burden should be laid on them than was, and are exhorted to hold fast what they had, until the coming of Christ, Rev_ 2:24, and for their encouragement to hold on to the end, many promises are made unto them respecting their power and rule over their enemies, and the happy days that they should enjoy, Rev_ 2:26, and the epistle is concluded with the usual epiphonema, Rev_ 2:29.
2:12:1: Առ հրեշտակ Եփեսացւոց եկեղեցւոյն գրեա՛. Ա՛յսպէս ասէ կարօղն՝ որ ունի զաստեղս եւթն յաջու ձեռին իւր, եւ շրջի ՚ի մէջ եւթն աշտանակի ոսկւոյ[5103]։ [5103] Ոմանք. Առ հրեշտակս... այսպէս ասէ որ ունի զեւթն աստեղս յաջ իւր... եւթն աշտանակաց ոսկւոյ։
2 «Եփեսոսի եկեղեցու հրեշտակին գրի՛ր. «Այսպէս է ասում նա, որ եօթը աստղեր ունի իր աջ ձեռքում եւ շրջում է եօթը ոսկէ աշտանակների միջեւ:
2 «Եփեսոսի մէջ եղած եկեղեցիին հրեշտակին գրէ. Այսպէս կ’ըսէ անիկա, որ իր աջ ձեռքին մէջ եօթը աստղերը ունի ու եօթը ոսկեղէն աշտանակներուն միջեւ կը պտըտի.
Առ հրեշտակ Եփեսացւոց եկեղեցւոյն գրեա. Այսպէս ասէ որ ունի զեւթն աստեղս յաջ իւր, եւ շրջի ի մէջ եւթն աշտանակաց ոսկւոյ:

2:1: Առ հրեշտակ Եփեսացւոց եկեղեցւոյն գրեա՛. Ա՛յսպէս ասէ կարօղն՝ որ ունի զաստեղս եւթն յաջու ձեռին իւր, եւ շրջի ՚ի մէջ եւթն աշտանակի ոսկւոյ[5103]։
[5103] Ոմանք. Առ հրեշտակս... այսպէս ասէ որ ունի զեւթն աստեղս յաջ իւր... եւթն աշտանակաց ոսկւոյ։
2 «Եփեսոսի եկեղեցու հրեշտակին գրի՛ր. «Այսպէս է ասում նա, որ եօթը աստղեր ունի իր աջ ձեռքում եւ շրջում է եօթը ոսկէ աշտանակների միջեւ:
2 «Եփեսոսի մէջ եղած եկեղեցիին հրեշտակին գրէ. Այսպէս կ’ըսէ անիկա, որ իր աջ ձեռքին մէջ եօթը աստղերը ունի ու եօթը ոսկեղէն աշտանակներուն միջեւ կը պտըտի.
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2:11: Ангелу Ефесской церкви напиши: так говорит Держащий семь звезд в деснице Своей, Ходящий посреди семи золотых светильников:
2:1  τῶ ἀγγέλῳ τῆς ἐν ἐφέσῳ ἐκκλησίας γράψον· τάδε λέγει ὁ κρατῶν τοὺς ἑπτὰ ἀστέρας ἐν τῇ δεξιᾷ αὐτοῦ, ὁ περιπατῶν ἐν μέσῳ τῶν ἑπτὰ λυχνιῶν τῶν χρυσῶν·
2:1. Τῷ (Unto-the-one) ἀγγέλῳ (unto-a-messenger) τῷ (unto-the-one) ἐν (in) Ἐφέσῳ (unto-an-Efesos) ἐκκλησίας (of-a-calling-out-unto) γράψον (thou-should-have-scribed) Τάδε (to-the-ones-moreover,"λέγει (It-fortheth,"ὁ (the-one) κρατῶν (securing-unto) τοὺς (to-the-ones) ἑπτὰ (to-seven) ἀστέρας (to-stars) ἐν (in) τῇ (unto-the-one) δεξιᾷ (unto-right-belonged) αὐτοῦ, (of-it,"ὁ (the-one) περιπατῶν (treading-about-unto) ἐν (in) μέσῳ (unto-middle) τῶν (of-the-ones) ἑπτὰ (of-seven) λυχνιῶν (of-luminatings-of-unto) τῶν (of-the-ones) χρυσῶν , ( of-golden ,"
2:1. angelo Ephesi ecclesiae scribe haec dicit qui tenet septem stellas in dextera sua qui ambulat in medio septem candelabrorum aureorumUnto the angel of the church of Ephesus write: These things saith he who holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks:
1. To the angel of the church in Ephesus write; These things saith he that holdeth the seven stars in his right hand, he that walketh in the midst of the seven golden candlesticks:
2:1. “And to the Angel of the Church of Ephesus write: Thus says the One who holds the seven stars in his right hand, who walks in the midst of the seven golden lampstands:
2:1. Unto 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;
Unto 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:

1: Ангелу Ефесской церкви напиши: так говорит Держащий семь звезд в деснице Своей, Ходящий посреди семи золотых светильников:
2:1  τῶ ἀγγέλῳ τῆς ἐν ἐφέσῳ ἐκκλησίας γράψον· τάδε λέγει ὁ κρατῶν τοὺς ἑπτὰ ἀστέρας ἐν τῇ δεξιᾷ αὐτοῦ, ὁ περιπατῶν ἐν μέσῳ τῶν ἑπτὰ λυχνιῶν τῶν χρυσῶν·
2:1. angelo Ephesi ecclesiae scribe haec dicit qui tenet septem stellas in dextera sua qui ambulat in medio septem candelabrorum aureorum
Unto the angel of the church of Ephesus write: These things saith he who holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks:
2:1. “And to the Angel of the Church of Ephesus write: Thus says the One who holds the seven stars in his right hand, who walks in the midst of the seven golden lampstands:
2:1. Unto 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;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: На первом месте среди семи церквей поставлена церковь Ефесская, как ближайшая к о. Патмосу. Ефес - славный старинный город на берегу Икарийского моря между Смирной и Милетом. - К предстоятелю (Ангелу) Ефесской церкви Господь обращается, указывая на Свои атрибуты: семь светильников и семь звезд, и говорит: знаю дела твои, т.е. всю твою жизнь, как обнаружение души твоей; знаю твои усилия, чтобы стоять на высоте нравственного совершенства; знаю и твое терпение, с которым ты переносишь от язычников все преследования и стеснения. В похвалу ефесянам поставляется их отношение к развратным, т.е. к людям дурной нравственности, и тем непризванным и злонамеренным проповедникам. И ефесянам при их, очевидно, не вполне ясном христианском догматическом знании нужно было много любви и преданности Ап. Павлу и Иоанну, чтобы остаться при своем прежнем христианском учении и не изменить ему.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Church in Ephesus.A. D. 95.
1 Unto 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; 2 I 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: 3 And hast borne, and hast patience, and for my name's sake hast laboured, and hast not fainted. 4 Nevertheless I have somewhat against thee, because thou hast left thy first love. 5 Remember 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. 6 But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate. 7 He 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.

We have here,

I. The inscription, where observe, 1. To whom the first of these epistles is directed: To the church of Ephesus, a famous church planted by the apostle Paul (Acts xix.), and afterwards watered and governed by John, who had his residence very much there. We can hardly think that Timothy was the angel, or sole pastor and bishop, of this church at this time,--that he who was of a very excellent spirit, and naturally cared for the good state of the souls of the people, should become so remiss as to deserve the rebukes given to the ministry of this church. Observe, 2. From whom this epistle to Ephesus was sent; and here we have one of those titles that were given to Christ in his appearance to John in the chapter foregoing: He that holds the seven stars in his right hand, and walks in the midst of the seven golden candlesticks, ch. i. 13, 16. This title consists of two parts:-- (1.) He that holds the stars in his right hand. The ministers of Christ are under his special care and protection. It is the honour of God that he knows the number of the stars, calls them by their names, binds the sweet influences of Pleiades and looses the bands of Orion; and it is the honour of the Lord Jesus Christ that the ministers of the gospel, who are greater blessings to the church than the stars are to the world, are in his hand. He directs all their motions; he disposes of them into their several orbs; he fills them with light and influence; he supports them, or else they would soon be falling stars; they are instruments in his hand, and all the good they do is done by his hand with them. (2.) He walks in the midst of the golden candlesticks. This intimates his relation to his churches, as the other his relation to his ministers. Christ is in an intimate manner present and conversant with his churches; he knows and observes their state; he takes pleasure in them, as a man does to walk in his garden. Though Christ is in heaven, he walks in the midst of his churches on earth, observing what is amiss in them and what it is that they want. This is a great encouragement to those who have the care of the churches, that the Lord Jesus has graven them upon the palms of his hands.

II. The contents of the epistle, in which, as in most of those that follow, we have,

1. The commendation Christ gave this church, ministers and members, which he always brings in by declaring that he knows their works, and therefore both his commendation and reprehension are to be strictly regarded; for he does not in either speak at a venture: he knows what he says. Now the church of Ephesus is commended, (1.) For their diligence in duty: I know thy works, and thy labour, v. 2. This may more immediately relate to the ministry of this church, which had been laborious and diligent. Dignity calls for duty. Those that are stars in Christ's hand had need to be always in motion, dispensing light to all about them. For my name's sake thou hast laboured, and hast not fainted, v. 3. Christ keeps an account of every day's work, and every hour's work, his servants do for him, and their labour shall not be in vain in the Lord. (2.) For their patience in suffering: Thy labour and thy patience, v. 2. It is not enough that we be diligent, but we must be patient, and endure hardness as good soldiers of Christ. Ministers must have and exercise great patience, and no Christian can be without it. There must be bearing patience, to endure the injuries of men and the rebukes of Providence; and there must be waiting patience, that, when they have done the will of God, they may receive the promise: Thou hast borne, and hast patience, v. 3. We shall meet with such difficulties in our way and work as require patience to go on and finish well. (3.) For their zeal against what was evil: Thou canst not bear those that are evil, v. 2. It consists very well with Christian patience not to dispense with sin, much less allow it; though we must show all meekness to men, yet we must show a just zeal against their sins. This their zeal was the more to be commended because it was according to knowledge, a discreet zeal upon a previous trial made of the pretences, practices, and tenets of evil men: Thou hast tried those that say they are apostles and are not, and hast found them liars. True zeal proceeds with discretion; none should be cast off till they be tried. Some had risen up in this church that pretended to be not ordinary ministers, but apostles; and their pretensions had been examined but found to be vain and false. Those that impartially search after truth may come to the knowledge of it.

2. The rebuke given to this church: Nevertheless, I have somewhat against thee, v. 4. Those that have much good in them may have something much amiss in them, and our Lord Jesus, as an impartial Master and Judge, takes notice of both; though he first observes what is good, and is most ready to mention this, yet he also observes what is amiss, and will faithfully reprove them for it. The sin that Christ charged this church with was their decay and declension in holy love and zeal: Thou hast left thy first love; not left and forsaken the object of it, but lost the fervent degree of it that at first appeared. Observe, (1.) The first affections of men towards Christ, and holiness, and heaven, are usually lively and warm. God remembered the love of Israel's espousals, when she would follow him withersoever he went. (2.) These lively affections will abate and cool if great care be not taken, and diligence used, to preserve them in constant exercise. (3.) Christ is grieved and displeased with his people when he sees them grow remiss and cold towards him, and he will one way or other make them sensible that he does not take it well from them.

3. The advice and counsel given them from Christ: Remember therefore whence thou hast fallen, and repent, &c. (1.) Those that have lost their first love must remember whence they have fallen; they must compare their present with their former state, and consider how much better it was with them then than now, how much peace, strength, purity, and pleasure they have lost, by leaving their first love,--how much more comfortably they could lie down and sleep at night,--how much more cheerfully they could awake in the morning,--how much better they could bear afflictions, and how much more becomingly they could enjoy the favours of Providence,--how much easier the thoughts of death were to them, and how much stronger their desires and hopes of heaven. (2.) They must repent. They must be inwardly grieved and ashamed for their sinful declension; they must blame themselves, and shame themselves, for it, and humbly confess it in the sight of God, and judge and condemn themselves for it. (3.) They must return and do their first works. They must as it were begin again, go back step by step, till they come to the place where they took the first false step; they must endeavour to revive and recover their first zeal, tenderness, and seriousness, and must pray as earnestly, and watch as diligently, as they did when they first set out in the ways of God.

4. This good advice is enforced and urged, (1.) By a severe threatening, if it should be neglected: I will come unto thee quickly, and remove thy candlestick out of its place. If the presence of Christ's grace and Spirit be slighted, we may expect the presence of his displeasure. He will come in a way of judgment, and that suddenly and surprisingly, upon impenitent churches and sinners; he will unchurch them, take away his gospel, his ministers, and his ordinances from them, and what will the churches or the angels of the churches do when the gospel is removed? (2.) By an encouraging mention that is made of what was yet good among them: This thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate, v. 6. "Though thou hast declined in thy love to what is good, yet thou retainest thy hatred to what is evil, especially to what is grossly so." The Nicolaitans were a loose sect who sheltered themselves under the name of Christianity. They held hateful doctrines, and they were guilty of hateful deeds, hateful to Christ and to all true Christians; and it is mentioned to the praise of the church of Ephesus that they had a just zeal and abhorrence of those wicked doctrines and practices. An indifference of spirit between truth and error, good and evil, may be called charity and meekness, but it is not pleasing to Christ. Our Saviour subjoins this kind commendation to his severe threatening, to make the advice more effectual.

III. We have the conclusion of this epistle, in which, as in those that follow, we have,

1. A call to attention: He that hath an ear, let him hear what the Spirit saith unto the churches. Observe, (1.) What is written in the scriptures is spoken by the Spirit of God. (2.) What is said to one church concerns all the churches, in every place and age. (3.) We can never employ our faculty of hearing better than in hearkening to the word of God: and we deserve to lose it if we do not employ it to this purpose. Those who will not hear the call of God now will wish at length they had never had a capacity of hearing any thing at all.

2. A promise of great mercy to those who overcome. The Christian life is a warfare against sin, Satan, the world, and the flesh. It is not enough that we engage in this warfare, but we must pursue it to the end, we must never yield to our spiritual enemies, but fight the good fight, till we gain the victory, as all persevering Christians shall do; and the warfare and victory shall have a glorious triumph and reward. That which is here promised to the victors is that they shall eat of the tree of life which is in the midst of the paradise of God. They shall have that perfection of holiness, and that confirmation therein, which Adam would have had if he had gone well through the course of his trial: he would then have eaten of the tree of life which was in the midst of paradise, and this would have been the sacrament of confirmation to him in his holy and happy state; so all who persevere in their Christian trial and warfare shall derive from Christ, as the tree of life, perfection and confirmation in holiness and happiness in the paradise of God; not in the earthly paradise, but the heavenly, ch. xxii. 1, 2.
Adam Clarke: Commentary on the Bible - 1831
2:1: Unto the angel of the Church of Ephesus - By αγγελος, angel, we are to understand the messenger or person sent by God to preside over this Church; and to him the epistle is directed, not as pointing out his state, but the state of the Church under his care. Angel of the Church here answers exactly to that officer of the synagogue among the Jews called שליח ציבור sheliach tsibbur, the messenger of the Church, whose business it was to read, pray, and teach in the synagogue. The Church at Ephesus is first addressed, as being the place where John chiefly resided; and the city itself was the metropolis of that part of Asia. The angel or bishop at this time was most probably Timothy, who presided over that Church before St. John took up his residence there, and who is supposed to have continued in that office till a.d. 97, and to have been martyred a short time before St. John's return from Patmos.
Holdeth the seven stars - Who particularly preserves, and guides, and upholds, not only the ministers of those seven Churches, but all the genuine ministers of his Gospel, in all ages and places.
Walketh in the midst of the seven golden candlesticks - Is the supreme Bishop and Head, not only of those Churches, but of all the Churches or congregations of his people throughout the world.
Albert Barnes: Notes on the Bible - 1834
2:1: The Epistle to the Church at Ephesus
The contents of the epistle to the church at Ephesus - the first addressed - are these:
(1) The attribute of the Saviour referred to is, that he "holds the stars in his right hand, and walks in the midst of the golden candlesticks," Rev 2:1.
(2) he commends them for their patience, and for their opposition to those who are evil, and for their zeal and fidelity in carefully examining into the character of some who claimed to be apostles, but who were, in fact, impostors; for their perseverance in bearing up under trial, and not fainting in his cause, and for their opposition to the Nicolaitanes, whom, he says, he hates, Rev 2:2-3, Rev 2:6.
(3) he reproves them for having left their first love to him, Rev 2:4.
(4) he admonishes them to remember whence they had fallen, to repent, and to do their first works Rev 2:5.
(5) he threatens them that, if they do not repent, he will come and remove the candlestick out of its place, Rev 2:5; and,
(6) he assures them, and all others, that whosoever overcomes he will "give him to eat of the tree of life, which is in the midst of the paradise of God," Rev 2:7.
Unto the angel - The minister; the presiding presbyter; the bishop - in the primitive sense of the word "bishop" - denoting one who had the spiritual charge of a congregation. See the notes on Rev 1:20.
Of the church - Not of the churches of Ephesus, but of the one church of that city. There is no evidence that the word is used in a collective sense to denote a group of churches, like a diocese; nor is there any evidence that there was such a group of churches in Ephesus, or that there was more than one church in that city. It is probable that all who were Christians there were regarded as members of one church - though for convenience they may have met for worship in different places. Thus, there was one church in Corinth Co1 1:1; one church in Thessalonica Th1 1:1, etc.
Of Ephesus - On the situation of Ephesus, see the notes on Act 18:19, and the introduction to the notes on the Epistle to the Ephesians, section 1, and the engraving there. It was the capital of Ionia; was one of the twelve Ionian cities of Asia Minor in the Mythic times, and was said to have been founded by the Amazons. It was situated on the river Cayster, not far from the Icarian Sea, between Smyrna and Miletus. It was one of the most considerable cities of Asia Minor, and while, about the epoch when Christianity was introduced, other cities declined, Ephesus rose more and more. It owed its prosperity, in part, to the favor of its governors; for Lysimachus named the city Arsinoe, in honor of his second wife, and Attalus Philadelphus furnished it with splendid wharves and docks. Under the Romans it was the capital not only of Ionia, but of the entire province of Asia, and bore the honorable title of the first and greatest metropolis of Asia. John is supposed to have resided in this city, and to have preached the gospel there for many years; and on this account, perhaps, it was, as well as on account of the relative importance of the city, that the first epistle of the seven was addressed to that church. On the present condition of the ruins of Ephesus, see the notes on Rev 2:5. We have no means whatever of ascertaining the size of the church when John wrote the Book of Revelation. From the fact, however, that Paul, as is supposed (see the introduction to the Epistle to the Ephesians, section 2), labored there for about three years; that there was a body of "elders" who presided over the church there Act 20:17; and that the apostle John seems to have spent a considerable part of his life there in preaching the gospel, it may be presumed that there was a large and flourishing church in that city. The epistle before us shows also that it was characterized by distinguished piety.
These things saith he that holdeth the seven stars in his right hand - See the notes on Rev 1:16. The object here seems to be to turn the attention of the church in Ephesus to some attribute of the Saviour which deserved their special regard, or which constituted a special reason for attending to what he said. To do this, the attention is directed, in this case, to the fact that he held the seven stars - emblematic of the ministers of the churches - in his hand, and that he walked in the midst of the lampbearers - representing the churches themselves; intimating that they were dependent on him, that he had power to continue or remove the ministry, and that it was by his presence only that those lamp-bearers would continue to give light. The absolute control over the ministry, and the fact that he walked amidst the churches, and that his presence was necessary to their perpetuity and their welfare, seem to be the principal ideas implied in this representation. These truths he would impress on their minds, in order that they might feel how easy it would be for him to punish any disobedience, and in order that they might do what was necessary to secure his continual presence among them. These views seem to be sanctioned by the character of the punishment threatened Rev 2:5, "that he would remove the candlestick representing their church out of its place." See the notes on Rev 2:5.
Who walketh in the midst, ... - In Rev 1:13 he is represented simply as being seen amidst the golden candlesticks. See the notes on that place. Here there is the additional idea of his "walking" in the midst of them, implying perhaps constant and vigilant supervision. He went from one to another, as one who inspects and surveys what is under his care; perhaps also with the idea that he went among them as a friend to bless them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: the angel: Rev 2:8, Rev 2:12, Rev 2:18, Rev 3:1, Rev 3:7, Rev 3:14
church: Rev 1:11
holdeth: Rev 1:16, Rev 1:20, Rev 8:10-12, Rev 12:1; Joh 5:35
walketh: Rev 1:12, Rev 1:13; Eze 28:13, Eze 28:14; Mat 18:20, Mat 28:20
Geneva 1599
2:1 Unto (1) the angel of the church of Ephesus write; (2) These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;
(1) The former part of this book is comprised in a narration of those things which then were, as John taught us, in (Rev_ 1:19) it belongs wholly to instruction, and in these two next chapters, contains seven places, according to the number and condition of those churches which were named before in (Rev_ 1:11) shown in (Rev_ 1:12) and distributed most aptly into their pastors and flocks, (Rev_ 1:10) which verse of that chapter is a passage to the first part. Every one of these seven passages has three principal parts, an introduction taken from the person of the reprehension of that which is evil: an instruction, containing either an exhortation alone, or a dissuasion opposite to it, and a conclusion stirring to attention, by divine promises. This first passage is to the pastors of the church of Ephesus. (2) The introduction in which are contained the special prayers of Christ Jesus the author of this prophecy out of (Rev_ 1:6, Rev_ 1:13).
John Gill
2:1 Unto the angel of the church of Ephesus write,.... Of the city of Ephesus; see Gill on Rev_ 1:11 and see Gill on Acts 18:19. The church here seems to have been founded by the Apostle Paul, who continued here two years, by which means all Asia heard the word of the Lord Jesus, Acts 19:10; of this church; see Gill on Acts 20:17; it is named first, because it was the largest, most populous, and famous, and was nearest to Patmos, where John now was, and most known to him, it being the place where he had resided; and it was the place from whence the Gospel came to others, and spread itself in lesser Asia; but especially it is first written to, because it represented the church in the apostolic age; so that this letter contains the things which are, Rev_ 1:19; and in its very name, to the state of this church in Ephesus, there may be an allusion; either to "ephesis", which signifies "desire", and may be expressive of the fervent love of that pure and apostolic church to Jesus Christ at the beginning of it; their eager desire after more knowledge of him, and communion with him; after his word and ordinances, and the maintaining of the purity of them; after the spread of his Gospel, and the enlargement of his kingdom in the world; as well as after fellowship with the saints, and the spiritual welfare of each other: the allusion may be also to "aphesis", which signifies "remission", or an abatement; and so may point out the remissness and decay of the first love of these primitive Christians, towards the close of this state; of the abatement of the fervency of it, of which complaint is made in this epistle, and not without cause. This epistle is inscribed to the angel of this church, or the pastor of it; why ministers are called angels; see Gill on Rev_ 1:20; some think this was Timothy, whom the Apostle Paul sent thither, and desired him to continue there, Ti1 1:3, there was one Onesimus bishop of Ephesus, when Polycarp was bishop of Smyrna, of whom he makes mention in his epistle (x) to the Ephesians, and bids fair to be this angel; though if any credit could be given to the Apostolic Constitutions (y) the bishop of this place was one John, who is said to be ordained by the Apostle John, and is thought to be the same with John the elder (z), the master of Papias; but though only one is mentioned, yet all the elders of this church, for there were more than one, see Acts 20:17; are included; and not they only, but the whole church over whom they presided; for what was written was ordered to be sent to the church, and was sent by John, see Rev_ 1:4; the letter was sent to the pastor or pastors, to the whole body of ministers, by them to be communicated to the church; and not only to this particular church did this letter and the contents of it belong, but to all the churches of Christ within the period of the apostolic age, as may be concluded from Rev_ 2:7.
These things saith he that holdeth the seven stars in his right hand; the Syriac version reads, "that holds all things, and these seven stars in his right hand"; for the explanation of this character of Christ; see Gill on Rev_ 1:16; only let it be observed how suitably this is prefixed to the church at Ephesus, and which represents the state of the churches in the times of the apostles; in which place, and during which interval, our Lord remarkably held his ministering: servants as stars in his right hand; he held and protected the Apostle Paul for two years in this place, and preserved him and his companions safe amidst the uproar raised by Demetrius the silversmith about them; here also he protected Timothy at a time when there were many adversaries, and kept the elders of this church pure, notwithstanding the erroneous persons that rose up among them; and last of all the Apostle John, who here resided, and died in peace, notwithstanding the rage and fury of his persecutors: likewise Christ in a very visible manner held all his faithful ministers during this period in his right hand, safe and secure, until they had done the work they were sent about, and preserved them in purity of doctrine and conversation; so that their light in both respects shone brightly before men. Moreover, as this title of Christ is prefixed to the epistle to the first of the churches, and its pastor or pastors, it may be considered as relating to, and holding good of all the ministers of the Gospel and pastors of the other churches; and likewise of all the churches in successive ages to the end of the world, as the following one also refers to all the churches themselves:
who walketh in the midst of the seven golden candlesticks; see Gill on Rev_ 1:12; see Gill on Rev_ 1:13; Christ was not only present with, and took his walks in this church at Ephesus, but in all the churches of that period, comparable to candlesticks, which held forth the light of the Gospel, and that in order as the antitype of Aaron, to him these lamps, and likewise in all his churches to the end of the world; see Mt 28:20.
(x) Euseb. Eccl. Hist. l. 3. c. 36. (y) L. vii. c. 46. (z) Euseb. Eccl. Hist. l. 3. c. 39.
John Wesley
2:1 Write - So Christ dictated to him every word. These things saith he who holdeth the seven stars in his right hand - Such is his mighty power! Such his favour to them and care over them, that they may indeed shine as stars, both by purity of doctrine and holiness of life! Who walketh - According to his promise, "I am with you always, even to the end of the world." In the midst of the golden candlesticks - Beholding all their works and thoughts, and ready to "remove the candlestick out of its place," if any, being warned, will not repent. Perhaps here is likewise an allusion to the office of the priests in dressing the lamps, which was to keep them always burning before the Lord.
Robert Jamieson, A. R. Fausset and David Brown
2:1 EPISTLES TO EPHESUS, SMYRNA, PERGAMOS, THYATIRA. (Rev. 2:1-29)
Ephesus--famed for the temple of Diana, one of the seven wonders of the world. For three years Paul labored there. He subsequently ordained Timothy superintending overseer or bishop there: probably his charge was but of a temporary nature. John, towards the close of his life, took it as the center from which he superintended the province.
holdeth--Greek, "holdeth fast," as in Rev_ 2:25; Rev_ 3:11; compare Jn 10:28-29. The title of Christ here as "holding fast the seven stars (from Rev_ 1:16 : only that, for having is substituted holding fast in His grasp), and walking in the midst of the seven candlesticks," accords with the beginning of His address to the seven churches representing the universal Church. Walking expresses His unwearied activity in the Church, guarding her from internal and external evils, as the high priest moved to and fro in the sanctuary.
2:22:2: Գիտե՛մ զգործս քո, եւ զվաստակս քո՛ եւ զհամբերութիւն քո. եւ զի ո՛չ բառնաս զչարս, եւ փորձեցեր՝ որ ասեն զինքեանս առաքեալս՝ եւ ո՛չ են, եւ Հեբրայեցիս՝ եւ ստե՛ն[5104]: [5104] Ոմանք. Տեսի զգործս քո, եւ զվաստակ եւ զհամբերութիւն, եւ զի ոչ կարես բառնալ զչարսն, եւ փորձեցեր զի ասէին զանձինս առաքեալս գոլ, եւ ոչ էին. եւ գտեր զնոսա սուտս, եւ բարձեր զնոսա։ Ուր Ոսկան. Փորձեցեր զնոսա որք ասէին։
2 Գիտեմ քո գործերը, քո աշխատանքները, քո համբերութիւնը եւ որ չես կարող տանել չարերին. փորձեցիր նրանց, որ իրենք իրենց մասին ասում են, թէ առաքեալներ են, բայց չեն. եւ գտար, որ նրանք սուտ են խօսում:
2 ‘Գիտեմ քու գործերդ եւ քու աշխատութիւնդ ու քու համբերութիւնդ եւ որ չարերուն չես կրնար տանիլ ու փորձեցիր զանոնք որ կ’ըսեն թէ իրենք առաքեալ են ու չեն եւ գտար թէ ստախօս են։
գիտեմ զգործս քո եւ զվաստակս քո եւ զհամբերութիւն քո. եւ զի ոչ կարես [18]բառնալ զչարսն``, եւ փորձեցեր որ ասեն զինքեանս առաքեալս եւ ոչ են, եւ գտեր զնոսա սուտս:

2:2: Գիտե՛մ զգործս քո, եւ զվաստակս քո՛ եւ զհամբերութիւն քո. եւ զի ո՛չ բառնաս զչարս, եւ փորձեցեր՝ որ ասեն զինքեանս առաքեալս՝ եւ ո՛չ են, եւ Հեբրայեցիս՝ եւ ստե՛ն[5104]:
[5104] Ոմանք. Տեսի զգործս քո, եւ զվաստակ եւ զհամբերութիւն, եւ զի ոչ կարես բառնալ զչարսն, եւ փորձեցեր զի ասէին զանձինս առաքեալս գոլ, եւ ոչ էին. եւ գտեր զնոսա սուտս, եւ բարձեր զնոսա։ Ուր Ոսկան. Փորձեցեր զնոսա որք ասէին։
2 Գիտեմ քո գործերը, քո աշխատանքները, քո համբերութիւնը եւ որ չես կարող տանել չարերին. փորձեցիր նրանց, որ իրենք իրենց մասին ասում են, թէ առաքեալներ են, բայց չեն. եւ գտար, որ նրանք սուտ են խօսում:
2 ‘Գիտեմ քու գործերդ եւ քու աշխատութիւնդ ու քու համբերութիւնդ եւ որ չարերուն չես կրնար տանիլ ու փորձեցիր զանոնք որ կ’ըսեն թէ իրենք առաքեալ են ու չեն եւ գտար թէ ստախօս են։
zohrab-1805▾ eastern-1994▾ western am▾
2:22: знаю дела твои, и труд твой, и терпение твое, и то, что ты не можешь сносить развратных, и испытал тех, которые называют себя апостолами, а они не таковы, и нашел, что они лжецы;
2:2  οἶδα τὰ ἔργα σου καὶ τὸν κόπον καὶ τὴν ὑπομονήν σου, καὶ ὅτι οὐ δύνῃ βαστάσαι κακούς, καὶ ἐπείρασας τοὺς λέγοντας ἑαυτοὺς ἀποστόλους καὶ οὐκ εἰσίν, καὶ εὖρες αὐτοὺς ψευδεῖς·
2:2. Οἶδα (I-had-come-to-see) τὰ (to-the-ones) ἔργα (to-works) σου, (of-thee,"καὶ (and) τὸν (to-the-one) κόπον (to-a-fell) καὶ (and) τὴν (to-the-one) ὑπομονήν (to-a-staying-under) σου, (of-thee,"καὶ (and) ὅτι (to-which-a-one) οὐ (not) δύνῃ ( thou-might-able ) βαστάσαι (to-have-carried-to) κακούς , ( to-disrupted ,"καὶ (and) ἐπείρασας (thou-pierced-to) τοὺς (to-the-ones) λέγοντας ( to-forthing ) ἑαυτοὺς (to-selves) ἀποστόλους, (to-setees-off,"καὶ (and) οὐκ (not) εἰσίν, (they-be,"καὶ (and) εὗρες (thou-had-found) αὐτοὺς (to-them) ψευδεῖς : ( to-false )
2:2. scio opera tua et laborem et patientiam tuam et quia non potes sustinere malos et temptasti eos qui se dicunt apostolos et non sunt et invenisti eos mendacesI know thy works and thy labour and thy patience and how thou canst not bear them that are evil. And thou hast tried them who say they are apostles and are not: and hast found them liars:
2. I know thy works, and thy toil and patience, and that thou canst not bear evil men, and didst try them which call themselves apostles, and they are not, and didst find them false;
2:2. I know your works, and your hardship and patient endurance, and that you cannot stand those who are evil. And so, you have tested those who declare themselves to be Apostles and are not, and you have found them to be liars.
2:2. I 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:
I 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:

2: знаю дела твои, и труд твой, и терпение твое, и то, что ты не можешь сносить развратных, и испытал тех, которые называют себя апостолами, а они не таковы, и нашел, что они лжецы;
2:2  οἶδα τὰ ἔργα σου καὶ τὸν κόπον καὶ τὴν ὑπομονήν σου, καὶ ὅτι οὐ δύνῃ βαστάσαι κακούς, καὶ ἐπείρασας τοὺς λέγοντας ἑαυτοὺς ἀποστόλους καὶ οὐκ εἰσίν, καὶ εὖρες αὐτοὺς ψευδεῖς·
2:2. scio opera tua et laborem et patientiam tuam et quia non potes sustinere malos et temptasti eos qui se dicunt apostolos et non sunt et invenisti eos mendaces
I know thy works and thy labour and thy patience and how thou canst not bear them that are evil. And thou hast tried them who say they are apostles and are not: and hast found them liars:
2:2. I know your works, and your hardship and patient endurance, and that you cannot stand those who are evil. And so, you have tested those who declare themselves to be Apostles and are not, and you have found them to be liars.
2:2. I 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:
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Adam Clarke: Commentary on the Bible - 1831
2:2: I know thy works - For the eyes of the Lord are throughout the earth, beholding the evil and the good; and, being omnipresent, all things are continually open and naked before him. It is worthy of remark, that whatsoever is praiseworthy in any of these Churches is first mentioned; thereby intimating that God is more intent on finding out the good than the evil in any person or Church; and that those who wish to reform such as have fallen or are not making sufficient advances in the Divine life, should take occasion, from the good which yet remains, to encourage them to set out afresh for the kingdom of heaven. The fallen or backsliding who have any tenderness of conscience left are easily discouraged, and are apt to think that there is no seed left from which any harvest can be reasonably expected. Let such be told that there is still a seed of godliness remaining, and that it requires only watching and strengthening the things which remain, by prompt application to God through Christ, in order to bring them back to the full enjoyment of all they have lost, and to renew them in the spirit of their mind. Ministers continually harping on Ye are dead, ye are dead; there is little or no Christianity among you, etc., etc., are a contagion in a Church, and spread desolation and death wheresoever they go. It is far better to say, in such cases, "Ye have lost ground, but ye have not lost all your ground; ye might have been much farther advanced, but through mercy ye are still in the way. The Spirit of God is grieved by you, but it is evident he has not forsaken you. Ye have not walked in the light as ye should, but your candlestick is not yet removed, and still the light shines. Ye have not much zeal, but ye have a little. In short, God still strives with you, still loves you, still waits to be gracious to you; take courage, set out afresh, come to God through Christ; believe, love, obey, and you will soon find days more blessed than you have ever yet experienced." Exhortations and encouragements of this kind are sure to produce the most blessed effects; and under such the work of God infallibly revives.
And thy labor - He knew their works in general. Though they had left their first love, yet still they had so much love as excited them to labor, and enabled them to bear persecution patiently, and to keep the faith; for they could not tolerate evil men, and they had put fictitious apostles to the test, and had found them to be liars, pretending a Divine commission while they had none, and teaching false doctrines as if they were the truths of God.
Albert Barnes: Notes on the Bible - 1834
2:2: I know thy works - The common formula with which all the epistles to the seven churches are introduced. It is designed to impress upon them deeply the conviction that he was intimately acquainted with all that they did, good and bad, and that therefore he was abundantly qualified to dispense rewards or administer punishments according to truth and justice. It may be observed that, as many of the things referred to in these epistles were things pertaining to the heart - the feelings, the state of the mind - it is implied that he who speaks here has an intimate acquaintance with the heart of man, a prerogative which is always attributed to the Saviour. See Joh 2:25. But no one can do this who is not divine; and this declaration, therefore, furnishes a strong proof of the divinity of Christ. See Psa 7:9; Jer 11:20; Jer 17:10; Sa1 16:7; Kg1 8:39.
And they labor - The word used here (κόπος kopos) means properly "a beating," hence wailing, grief, with beating the breast; and then it means excessive labor or toil adapted to produce grief or sadness, and is commonly employed in the New Testament in the latter sense. It is used in the sense of trouble in Mat 26:10, "Why trouble ye (literally, why give ye trouble to) the woman?" (compare also Mar 14:6; Luk 11:7; Luk 18:5; Gal 6:17); and in the sense of labor, or wearisome toil, in Joh 4:38; Co1 3:8; Co1 15:58; Co2 6:5; Co2 10:15; Co2 11:23, Co2 11:27, et al. The connection here would admit of either sense. It is commonly understood, as in our translation, in the sense of labor, though it would seem that the other signification, that of trouble, would not be inappropriate. If it means labor, it refers to their faithful service in his cause, and especially in opposing error. It seems to me, however, that the word "trouble" would better suit the connection.
And thy patience - Under these trials; to wit, in relation to the efforts which had been made by the advocates of error to corrupt them, and to turn them away from the truth. They had patiently borne the opposition made to the truth, they had manifested a spirit of firm endurance amidst many arts of those opposed to them to draw them off from simple faith in Christ.
And how thou canst not bear them which are evil - Canst not "endure" or "tolerate" them. Compare the notes on Jo2 1:10-11. That is, they had no sympathy with their doctrines or their practices, they were utterly opposed to them. They had lent them no countenance, but had in every way shown that they had no fellowship with them. The evil persons here referred to were, doubtless, those mentioned in this verse as claiming that "they were apostles," and those mentioned in Rev 2:6 as the Nicolaitanes.
And thou hast tried them which say they are apostles - Thou hast thoroughly examined their claims. It is not said in what way they had done this, but it was probably by considering attentively and candidly the evidence on which they relied, whatever that may have been. Nor is it certainly known who these persons were, or on what grounds they advanced their pretensions to the apostolic office. It cannot be supposed that they claimed to have been of the number of apostles selected by the Saviour, for that would have been too absurd; and the only solution would seem to be that they claimed either:
(1) that they had been called to that office after the Saviour ascended, as Paul was; or,
(2) that they claimed the honor due to this name or office, in virtue of some election to it; or,
(3) that they claimed to be the successors of the apostles, and to possess and transmit their authority.
If the first of these, it would seem that the only ground of claim would be that they had been called in some miraculous way to the rank of apostles, and, of course, an examination of their claims would be an examination of the alleged miraculous call, and of the evidence on which they would rely that they had such a call. If the second, then the claim must have been founded on some such plea as that the apostolic office was designed to be elective, as in the case of Matthias Act 1:23-26, and that they maintained that this arrangement was to be continued in the church; and then an examination of their claims would involve an investigation of the question, whether it was contemplated that the apostolic office was designed to be perpetuated in that manner, or whether the election of Matthias was only a temporary arrangement, designed to answer a particular purpose. If the third, then the claim must have been founded on the plea that the apostolic office was designed to be perpetuated by a regular succession, and that they, by ordination, were in a line of that succession; and then the examination and refutation of the claim must have consisted in showing, from the nature of the office, and the necessary qualifications for the office of apostle, that it was designed to be temporary, and that there could be properly no successors of the apostles, as such. On either of these suppositions, such a line of argument would be fatal to all claims to any succession in the apostolic office now. If each of these points should fail, of course their claims to the rank of apostles would cease; just as all claims to the dignity and rank of the apostles must fail now. The passage becomes thus a strong argument against the claims of any persons to be "apostles," or to be the "successors" of the apostles, in the uniqueness of their office.
And are not - There were never any apostles of Jesus Christ but the original twelve whom he chose, Matthias, who was chosen in the place of Judas Act 1:26, and Paul, who was specially called to the office by the Saviour after his resurrection. On this point, see my work on the Apostolic Church (pp. 49-57, London ed.).
And hast found them liars - Hast discovered their pretensions to be unfounded and false. In Co2 11:13, "false apostles" are mentioned; and, in an office of so much honor as this, it is probable that there would be not a few claimants to it in the world. To set up a claim to what they knew they were not entitled to would be a falsehood, and as this seems to have been the character of these people, the Saviour, in the passage before us, does not hesitate to designate them by an appropriate term, and to call them liars. The point here commended in the Ephesian church is, that they had sought to have a "pure ministry," a ministry whose claims were well founded. They had felt the importance of this, had carefully examined the claims of pretenders, and had refused to recognize those who could not show, in a proper manner, that they had been designated to their work by the Lord Jesus. The same zeal, in the same cause, would be commended by the Saviour now.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: know: Rev 2:9, Rev 2:13, Rev 2:19, Rev 3:1, Rev 3:8, Rev 3:15; Psa 1:6; Mat 7:23; Th1 1:3; Ti2 2:19; Heb 6:10
how: Rev 2:6, Rev 2:14, Rev 2:15, Rev 2:20, Rev 2:21; Gal 1:7; Eph 4:14; Th1 5:21; Pe2 2:1-3; Jo1 4:1
thou hast: Co2 11:13-15; Jo1 2:21, Jo1 2:22, Jo1 4:1
Geneva 1599
2:2 (3) I 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:
(3) The proposition first condemning the pastor of this church (Rev_ 2:2,3) then reproving him (Rev_ 2:4) after informing him, and threatening that he will move the church to another place (Rev_ 2:5). This threat of divine vengeance Christ mitigates by a type of correction, calling to mind the particular virtue and piety of the Church, which God never leaves without recompense (Rev_ 2:6). Concerning the Nicolaitans, see (Rev_ 2:15).
John Gill
2:2 I know thy works,.... The good works, both of ministers and churches; no evil works are mentioned, nor anything complained of in this church but an abatement of the fervour of her first love. Christ, as the omniscient God, knows all the works of his people, and the springs, and principles, and ends, and views of them, whether they are done in obedience to him, and spring from love to him, and are performed in his strength, and by his grace, and are directed to his glory; and such he takes notice of, approves of, and is well pleased with, not as the ground of his delight in their persons, but as the fruits of his own grace; and during the apostolic age, churches and ministers were very diligent in working; yea, they were laborious, as follows:
and thy labour: particularly the labour of ministers of the Gospel, in these times, in the frequent preaching of it, in season and out of season; and in the constant administration of the ordinances; and in the diligent exercise of church discipline. The work of the ministry is a laborious work to the mind in studying, and to the body in the outward discharge of it; and it becomes more so, through the malice and opposition of enemies, and the weakness of friends; and such as are diligent and laborious deserve respect, even double honour; and though they may not have it from men, yet Christ takes notice of them and their labours, and commends them for them, and will reward them,
And thy patience; as this may refer to the ministers of the word, it may denote their patience in suffering reproaches and persecutions for the sake of the Gospel, which they bore patiently, cheerfully, and constantly; and in bearing the infirmities of weak saints, in their several communities; and in reclaiming and restoring persons out of the way; and in waiting for the success of their ministry, and their continuance and perseverance in it. And as this may respect members of churches, it may point at their patience under afflictions from the hand of God, and under reproach and persecution from men, for their embracing and professing the Gospel; and their patient waiting for the heavenly glory, and their firm expectation of it, and their perseverance unto it,
And how thou canst not bear them that are evil; that were so either in their principles or in their practices, or both; men that lived immoral lives, and held erroneous doctrines, these the primitive ministers and churches could not bear; they had an inward abhorrence and detestation of them in their minds; they could not bear them in communion with them; they admonished them according to the nature of their offence, and cast out such as were obstinate and incorrigible; they withdrew from such as were disorderly, and rejected heretics after the first and second admonition; their zeal for church discipline is here taken notice of to their commendation,
And thou hast tried them which say they are apostles, and are not,
and hast found them liars; this doubtless was done in the church at Ephesus, where, after the Apostle Paul's departure, grievous wolves, in sheep's clothing, entered, and men arose from among themselves, speaking perverse things, Acts 20:29; yet it was not peculiar to that church, though it was to the apostolic age; for in no other could men with any face pretend to be the apostles of Christ; and such there were, who sprung up in the several churches at Jerusalem, Corinth, Galatia, and elsewhere, who called themselves the apostles of Christ, but were false apostles, deceitful workers; they pretended to have their doctrine, call, mission, and commission, immediately from Christ, as the true apostles had, and a power to work miracles, and talked of inspirations and revelations by the Spirit of God. Now the apostles, ministers, and churches of those times, tried their pretensions and doctrines by the word of God, and by the fruits which they produced in themselves and others; and through that discerning of spirits which they had, they found them to be liars; that they were not, nor had they what they pretended to be, and have, and exposed them as such.
John Wesley
2:2 I know - Jesus knows all the good and all the evil, which his servants and his enemies suffer and do. Weighty word, "I know," how dreadful will it one day sound to the wicked, how sweet to the righteous! The churches and their angels must have been astonished, to find their several states so exactly described, even in the absence of the apostle, and could not but acknowledge the all - seeing eye of Christ and of his Spirit. With regard to us, to every one of us also he saith, "I know thy works." Happy is he that conceives less good of himself, than Christ knows concerning him. And thy labour - After the general, three particulars are named, and then more largely described in an inverted order, Thy labour Thy patience: Thou canst not bear evil men: Thou hast patience: Thou hast tried those who say they are apostles and are not, and hast found them liars. Thou hast borne for my name's sake and hast not fainted. And thy patience - Notwithstanding which thou canst not bear that incorrigibly wicked men should remain in the flock of Christ. And thou hast tried those who say they are apostles, and are not - For the Lord hath not sent them.
Robert Jamieson, A. R. Fausset and David Brown
2:2 I know thy works--expressing His omniscience. Not merely "thy professions, desires, good resolutions" (Rev_ 14:13, end).
thy labour--Two oldest manuscripts omit "thy"; one supports it. The Greek means "labor unto weariness."
patience--persevering endurance.
bear--evil men are a burden which the Ephesian Church regarded as intolerable. We are to "bear (the same Greek, Gal 6:2) one another's burdens" in the case of weak brethren; but not to bear false brethren.
tried--by experiment; not the Greek for "test," as 1Jn 4:1. The apostolical churches had the miraculous gift of discerning spirits. Compare Acts 20:28-30, wherein Paul presciently warned the Ephesian elders of the coming false teachers, as also in writing to Timothy at Ephesus. TERTULLIAN [On Baptism, 17], and JEROME [On Illustrious Men, in Lucca 7], record of John, that when a writing, professing to be a canonical history of the acts of Paul, had been composed by a presbyter of Ephesus, John convicted the author and condemned the work. So on one occasion he would not remain under the same roof with Cerinthus the heretic.
say they are apostles--probably Judaizers. IGNATIUS [Epistle to the Ephesians, 6], says subsequently, "Onesimus praises exceedingly your good discipline that no heresy dwells among you"; and [Epistle to the Ephesians, 9], "Ye did not permit those having evil doctrine to sow their seed among you, but closed your ears."
2:32:3: Եւ համբերեցեր, եւ վշտացար վասն անուան իմոյ՝ եւ աշխատեցա՛ր[5105]: [5105] Առ ոմանս պակասի. Եւ վշտացար վասն ան՛՛։
3 Եւ համբերեցիր ու վշտացար իմ անուան համար եւ տանջուեցիր[2]:[2] Յունարէնը տանջուեցիր բառի փոխարէն ունի թուլացար:
3 Համբերութիւն ունենալով՝ նեղութիւն կրեցիր իմ անուանս համար* ու չթուլցար։
Եւ համբերեցեր եւ վշտացար վասն անուան իմոյ` եւ [19]աշխատեցար:

2:3: Եւ համբերեցեր, եւ վշտացար վասն անուան իմոյ՝ եւ աշխատեցա՛ր[5105]:
[5105] Առ ոմանս պակասի. Եւ վշտացար վասն ան՛՛։
3 Եւ համբերեցիր ու վշտացար իմ անուան համար եւ տանջուեցիր[2]:
[2] Յունարէնը տանջուեցիր բառի փոխարէն ունի թուլացար:
3 Համբերութիւն ունենալով՝ նեղութիւն կրեցիր իմ անուանս համար* ու չթուլցար։
zohrab-1805▾ eastern-1994▾ western am▾
2:33: ты много переносил и имеешь терпение, и для имени Моего трудился и не изнемогал.
2:3  καὶ ὑπομονὴν ἔχεις, καὶ ἐβάστασας διὰ τὸ ὄνομά μου, καὶ οὐ κεκοπίακες.
2:3. καὶ (and) ὑπομονὴν (to-a-staying-under) ἔχεις, (thou-hold,"καὶ (and) ἐβάστασας (thou-carried-to) διὰ (through) τὸ (to-the-one) ὄνομά (to-a-name) μου, (of-me,"καὶ (and) οὐ (not) κεκοπίακες . ( thou-hath-had-come-to-fell-belong-unto )
2:3. et patientiam habes et sustinuisti propter nomen meum et non defecistiAnd thou hast patience and hast endured for my name and hast not fainted.
3. and thou hast patience and didst bear for my name’s sake, and hast not grown weary.
2:3. And you have patient endurance for the sake of my name, and you have not fallen away.
2:3. And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted.
And hast borne, and hast patience, and for my name' s sake hast laboured, and hast not fainted:

3: ты много переносил и имеешь терпение, и для имени Моего трудился и не изнемогал.
2:3  καὶ ὑπομονὴν ἔχεις, καὶ ἐβάστασας διὰ τὸ ὄνομά μου, καὶ οὐ κεκοπίακες.
2:3. et patientiam habes et sustinuisti propter nomen meum et non defecisti
And thou hast patience and hast endured for my name and hast not fainted.
2:3. And you have patient endurance for the sake of my name, and you have not fallen away.
2:3. And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted.
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Adam Clarke: Commentary on the Bible - 1831
2:3: And hast borne - The same things mentioned in the preceding verse, but in an inverted order, the particular reason of which does not appear; perhaps it was intended to show more forcibly to this Church that there was no good which they had done, nor evil which they had suffered, that was forgotten before God.
And hast not fainted - They must therefore have had a considerable portion of this love remaining, else they could not have thus acted.
Albert Barnes: Notes on the Bible - 1834
2:3: And hast borne - Hast borne up under trials; or hast borne with the evils with which you have been assailed. That is, you have not given way to murmuring or complaints in trial, you have not abandoned the principles of truth and yielded to the pRev_alence of error.
And hast patience - That is, in this connection, hast shown that thou canst bear up under these things with patience. This is a repetition of what is said in Rev 2:2, but in a somewhat different connection. There it rather refers to the trouble which they had experienced on account of the pretensions of false apostles, and the patient, persevering, and enduring spirit which they had shown in that form of trial; here the expression is more general, denoting a patient spirit in regard to all forms of trial.
And for my name's sake hast laboured - On account of me, and in my cause. That is, the labor here referred to, whatever it was, was to advance the cause of the Redeemer. In the word rendered "hast labored" (κεκοπιακας kekopiakas) there is a reference to the word used in the pRev_ious verse - "thy labor" (κόπον σου kopon sou); and the design is to show that the "labor," or trouble there referred to, was on account of him.
And hast not fainted - Hast not become exhausted, or wearied out, so as to give over. The word used here (κάμνω kamnō) occurs in only three places in the New Testament: "Lest ye be wearied, and faint," Heb 12:3; "The prayer of faith shall save the sick," Jam 5:15; and in the passage before us. It means properly to become weary and faint from toil, etc.; and the idea here is, that they had not become so wearied out as to give over from exhaustion. The sense of the whole passage is thus rendered by Prof. Stuart: "Thou canst not bear with false teachers, but thou canst bear with troubles and perplexities on account of me; thou hast undergone wearisome toil, but thou art not wearied out thereby." The state of mind, considered as the state of mind appropriate to a Christian, here represented, is, that we should not tolerate error and sin, but that we should bear up under the trials which they may incidentally occasion us; that we should have such a repugnance to evil that we cannot endure it, as evil, but that we should have such love to the Saviour and his cause as to be willing to bear anything, even in relation to that, or springing from that, that we may be called to suffer in that cause; that while we may be weary in his work, for our bodily strength may become exhausted (compare Mat 26:41), we should not be weary of it; and that though we may have many perplexities, and may meet with much opposition, yet we should not relax our zeal, but should persevere with an ardor that never faints, until our Saviour calls us to our reward.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: hast borne: Psa 69:7; Mic 7:9; Mar 15:21; Luk 14:27; Co1 13:7; Gal 6:2; Heb 13:13
hast patience: Rev 1:9, Rev 3:10; Psa 37:7; Luk 8:15, Luk 21:19; Rom 2:7, Rom 5:3, Rom 5:4, Rom 8:25, Rom 12:12, Rom 15:4, Rom 15:5; Col 1:11; Th2 3:5; Heb 6:12, Heb 6:15, Heb 10:36, Heb 12:1; Jam 1:3, Jam 1:4, Jam 5:7-11; Pe2 1:6
hast laboured: Rom 16:12; Co1 16:16; Co2 5:9, Co2 6:5, Co2 10:15, Co2 11:23; Phi 2:16, Phi 4:3; Th1 1:3, Th1 2:9, Th1 5:12; Th2 3:8; Ti1 4:10, Ti1 5:17; Heb 6:10
hast not: Luk 18:1; Co2 4:1, Co2 4:16; Gal 6:9; Th2 3:13; Heb 12:3-5
John Gill
2:3 And hast borne,.... Not evil men, nor false apostles, but "burdens", as the Ethiopic version reads, and as the word signifies; meaning afflictions, reproaches, and persecutions, which pressed sore, and lay heavy on these ministers and churches; and yet they bore them with constancy and cheerfulness, and were not moved by them. The Arabic version reads, "and thou hast borne me"; my name and Gospel, among the Gentiles, and carried it from place to place; see Acts 9:15,
and hast patience; which they had from God, as his gift, and which they had in their hearts, and in exercise, and found it useful to them. It was in exercise in a suitable time, and it continued with them; it was not worn out through the length and greatness of their trials,
And for my name's sake hast laboured: which may refer either to enduring sufferings for Christ's name's sake, for his Gospel's sake, for righteousness sake, for the sake of the elect, and for the sake of the honour, glory, and interest of Christ; or to labouring in the ministry, not for filthy lucre sake, nor for party sake, but for the honour of Christ, and the good of souls; and there never was an interval in which this was more true:
and hast not fainted: so as to sink under the burden borne; to have patience quite tired out; to, be weary of labouring for Christ's name's sake; and so as to give out, and quit the service of Christ.
Robert Jamieson, A. R. Fausset and David Brown
2:3 borne . . . patience--The oldest manuscripts transpose these words. Then translate as Greek, "persevering endurance . . . borne." "Thou hast borne" My reproach, but "thou canst not bear the evil" (Rev_ 2:2). A beautiful antithesis.
and . . . hast laboured, and hast not fainted--The two oldest manuscripts and oldest versions read, "and . . . hast not labored," omitting "and hast fainted." The difficulty which transcribers by English Version reading tried to obviate, was the seeming contradiction, "I know thy labor . . . and thou hast not labored." But what is meant is, "Thou hast not been wearied out with labor."
2:42:4: Այլ ասե՛մ առ քեզ, զի զսէրն քո զառաջին թողեր[5106]: [5106] Ոմանք. Զսէր քո զառաջինն։
4 Բայց քո դէմ ասում եմ՝ թողեցիր քո առաջին սէրը:
4 Բայց քեզի դէմ բան մը ունիմ։ Քու առաջուան սէրդ ձգեցիր։
Այլ [20]ասեմ առ քեզ, զի զսէրն քո զառաջին թողեր:

2:4: Այլ ասե՛մ առ քեզ, զի զսէրն քո զառաջին թողեր[5106]:
[5106] Ոմանք. Զսէր քո զառաջինն։
4 Բայց քո դէմ ասում եմ՝ թողեցիր քո առաջին սէրը:
4 Բայց քեզի դէմ բան մը ունիմ։ Քու առաջուան սէրդ ձգեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
2:44: Но имею против тебя то, что ты оставил первую любовь твою.
2:4  ἀλλὰ ἔχω κατὰ σοῦ ὅτι τὴν ἀγάπην σου τὴν πρώτην ἀφῆκες.
2:4. ἀλλὰ (Other) ἔχω (I-hold) κατὰ (down) σοῦ (of-THEE) ὅτι (to-which-a-one) τὴν (to-the-one) ἀγάπην (to-an-excessing-off) σου (of-thee) τὴν (to-the-one) πρώτην (to-most-before) ἀφῆκες. (thou-was-arriving-off)
2:4. sed habeo adversus te quod caritatem tuam primam reliquistiBut I have somewhat against thee, because thou hast left thy first charity.
4. But I have against thee, that thou didst leave thy first love.
2:4. But I have this against you: that you have relinquished your first charity.
2:4. Nevertheless I have [somewhat] against thee, because thou hast left thy first love.
Nevertheless I have [somewhat] against thee, because thou hast left thy first love:

4: Но имею против тебя то, что ты оставил первую любовь твою.
2:4  ἀλλὰ ἔχω κατὰ σοῦ ὅτι τὴν ἀγάπην σου τὴν πρώτην ἀφῆκες.
2:4. sed habeo adversus te quod caritatem tuam primam reliquisti
But I have somewhat against thee, because thou hast left thy first charity.
4. But I have against thee, that thou didst leave thy first love.
2:4. But I have this against you: that you have relinquished your first charity.
2:4. Nevertheless I have [somewhat] against thee, because thou hast left thy first love.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: Очевидно, прежде их любовь, проявлявшаяся в делах милосердия, была несравненно сильнее, чем теперь. А так как ничто не может заменить любви, то ефесянам советуется оставить гордость своего христианского ведения и трудничества, покаяться в теперешней своей холодности и возвратиться к прежним делам любви. В 5: ст. Господь грозит ефесянам Своим карающим посещением, грозит лишением Своей спасительной благодати. Светильник, о котором здесь идет речь, есть церковь с ее архипастырями и благодатными дарами. Все это Господь грозит отнять у ефесян, перенести на другое место. - Теперь на месте древнего великолепного Ефеса из-за кучи развалин возвышается небольшая деревня Аиа-Солук, где стоит мечеть, построенная из прежней церкви И. Богослова. Так сдвинут со своего места этот светильник первобытного христианства [Норов 248; Жданов 132.].
Adam Clarke: Commentary on the Bible - 1831
2:4: Nevertheless I have somewhat against thee - The clause should be read, according to the Greek, thus: But I have against thee that thou hast left thy first love. They did not retain that strong and ardent affection for God and sacred things which they had when first brought to the knowledge of the truth, and justified by faith in Christ.
Albert Barnes: Notes on the Bible - 1834
2:4: Nevertheless I have somewhat against thee - Notwithstanding this general commendation, there are things which I cannot approve.
Because thou hast left thy first love - Thou hast "remitted" (ἀφῆκας aphē kas) or let down thy early love; that is, it is less glowing and ardent than it was at first. The love here referred to is evidently love to the Saviour; and the idea is, that, as a church, they had less of this than formerly characterized them. In this respect they were in a state of declension; and, though they still maintained the doctrines of his religion, and opposed the advocates of error, they showed less ardor of affection toward him directly than they had formerly done. In regard to this we may remark:
(1) That what is here stated of the church at Ephesus is not uncommon:
(a) Individual Christians often lose much of their first love. It is true, indeed, that there is often an appearance of this which does not exist in reality. Not a little of the ardor of young converts is often nothing more than the excitement of animal feeling, which will soon die away of course, though their real love may not be diminished, or may be constantly growing stronger. When a son returns home after a long absence, and meets his parents and brothers and sisters, there is a glow, a warmth of feeling, a joyousness of emotion, which cannot be expected to continue always, and which he may never be able to recall again, though he may be ever growing in real attachment to his friends and to his home.
(b) Churches remit the ardor of their first love. They are often formed under the Rev_iving influences of the Holy Spirit when many are converted, and are warm-hearted and zealous young converts. Or they are formed from other churches that have become cold and dead, from which the new organization, embodying the life of the church, was constrained to separate. Or they are formed under the influence of some strong and mighty truth that has taken possession of the mind, and that gives a special character to the church at first. Or they are formed with a distinct reference to promoting some one great object in the cause of the Redeemer. So the early Christian churches were formed. So the church in Germany, France, Switzerland, and England came out from the Roman communion under the influence of the doctrine of justification by faith. So the Nestorians in former ages, and the Moravians in modern times, were characterized by warm zeal in the cause of missions.
So the Puritans came out from the established church of England at one time, and the Methodists at another, warmed with a holier love to the cause of evangelical religion than existed in the body from which they separated. So many a church is formed now amidst the exciting scenes of a Rev_ival of religion, and in the early days of its history puts to shame the older and the slumbering churches around them. But it need scarcely be said that this early zeal may die away, and that the church, once so full of life and love, may become as cold as those that went before it, or as those from which it separated, and that there may be a necessity for the formation of new organizations that shall be fired with ardor and zeal. One has only to look at Germany, at Switzerland, at various portions of the reformed churches elsewhere; at the Nestorians, whose zeal for missions long since departed; or even at the Moravians, among whom it has so much declined; at various portions of the Puritan churches, and at many an individual church formed under the warm and exciting feelings of a Rev_ival of religion, to see that what occurred at Ephesus may occur elsewhere.
(2) the same thing that occurred there may be expected to follow in all similar cases. The Saviour governs the church always on essentially the same principles; and it is no uncommon thing that, when a church has lost the ardor of its first love, it is suffered more and more to decline, until "the candlestick is removed" - until either the church becomes wholly extinct, or until vital piety is wholly gone, and all that remains is the religion of forms.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: I have: Rev 2:14, Rev 2:20
because: Rev 3:14-17; Jer 2:2-5; Mat 24:12, Mat 24:13; Phi 1:9, Phi 3:13-16; Th1 4:9, Th1 4:10; Th2 1:3; Heb 6:10, Heb 6:11
Geneva 1599
2:4 Nevertheless I have [somewhat] (a) against thee, because thou hast left thy first love.
(a) To deal with you for.
John Gill
2:4 Nevertheless I have somewhat against thee,.... So the Jews represent God saying, concerning their fathers, "Abraham", &c. "I have something against them" (a). Christ has nothing against his people, his faithful ministers, and true churches, in a judicial way, or to their condemnation, for there is none to them that are in him; but he has often many things to complain of in them, and to rebuke and chastise them for, in a way of providence: and what he had against the church at Ephesus, and against the churches in the period which that represents, follows,
because thou hast left thy first love: by which is meant, not hospitality to strangers, or an affectionate care of the poor of the church, or a zealous concern to feed the flock, and maintain church discipline; but the love of the saints to God, and Christ, and one another, which appeared at the beginning of this church state, when they were all of one heart and one soul, as generally at first conversion love is the warmest; and so it was at the first planting of Gospel churches, and therefore here called first love. Now this, though it was not lost, for the true grace of love can never be lost, yet it was left; it abated in its heat and fervour; there was a remissness in the exercise of it; what our Lord had foretold should be before the destruction of Jerusalem was fulfilled in this period of time, the love of many waxed cold, Mt 24:12; through the prevalence of corruption in some; and through an over love to the world, as in Demas, and others; and through a desire of ease and freedom from reproach and persecution; and through the introduction of errors, which damp the heat of love, and spirit of religion; and through the contentions and divisions among themselves, as at Corinth, Galatia, and elsewhere, which greatly weakened their love to one another, and to divine things; and which was very displeasing to Christ, who, for the restoring of them, gives the following advice. Compare with this Ti2 1:15.
(a) Pesikta Rabbati apud Yalkut Simeoni, par. 2. fol. 60. 4.
John Wesley
2:4 But I have against thee, that thou hast left thy first love - That love for which all that church was so eminent when St. Paul wrote his epistle to them. He need not have left this. He might have retained it entire to the end. And he did retain it in part, or there could not have remained so much of what was commendable in him. But he had not kept, as he might have done, the first tender love in its vigour and warmth. Reader, hast thou?
Robert Jamieson, A. R. Fausset and David Brown
2:4 somewhat . . . because--Translate, "I have against thee (this) that," &c. It is not a mere somewhat"; it is everything. How characteristic of our gracious Lord, that He puts foremost all He can find to approve, and only after this notes the shortcomings!
left thy first love--to Christ. Compare Ti1 5:12, "cast off their first faith." See the Ephesians' first love, Eph 1:15. This epistle was written under Domitian, when thirty years had elapsed since Paul had written his Epistle to them. Their warmth of love had given place to a lifeless orthodoxy. Compare Paul's view of faith so called without love, 1Cor 13:2.
2:52:5: Յիշեա՛ այժմ ուստի անկարն եւ ապաշաւեա՛, եւ զառաջին գործսն քո արա՛. ապա թէ ոչ՝ գա՛մ ես վաղվաղակի, եւ շարժեցի՛ց զաշտարակս քո ՚ի տեղւոջէ իւրմէ՝ եթէ ո՛չ ապաշխարեսցես[5107]: [5107] Օրինակ մի ընդ Ոսկանայ. Զաշտանակս քո ՚ի տեղւոջէ։ Իսկ այլք առհասարակ համաձայն մերումս ունին՝ զաշտարակս քո։
5 Յիշի՛ր այժմ որտեղի՛ց որ ընկար, ապաշխարի՛ր եւ քո նախկին գործերն արա՛, ապա թէ ոչ ես իսկոյն կը գամ եւ կը շարժեմ քո աշտանակներն իրենց տեղերից, եթէ չապաշխարես:
5 Միտքդ բեր հիմա ուրկէ որ ինկար ու ապաշխարէ եւ քու առաջուան գործերդ ըրէ. եթէ ոչ՝ շուտով պիտի գամ քեզի ու քու աշտանակդ իր տեղէն պիտի շարժեմ՝ եթէ չապաշխարես։
Յիշեա այժմ ուստի անկարն, եւ ապաշաւեա, եւ զառաջին գործսն [21]քո արա. ապա թէ ոչ` [22]գամ ես`` [23]վաղվաղակի, եւ շարժեցից զաշտանակս քո ի տեղւոջէ իւրմէ, եթէ ոչ ապաշխարեսցես:

2:5: Յիշեա՛ այժմ ուստի անկարն եւ ապաշաւեա՛, եւ զառաջին գործսն քո արա՛. ապա թէ ոչ՝ գա՛մ ես վաղվաղակի, եւ շարժեցի՛ց զաշտարակս քո ՚ի տեղւոջէ իւրմէ՝ եթէ ո՛չ ապաշխարեսցես[5107]:
[5107] Օրինակ մի ընդ Ոսկանայ. Զաշտանակս քո ՚ի տեղւոջէ։ Իսկ այլք առհասարակ համաձայն մերումս ունին՝ զաշտարակս քո։
5 Յիշի՛ր այժմ որտեղի՛ց որ ընկար, ապաշխարի՛ր եւ քո նախկին գործերն արա՛, ապա թէ ոչ ես իսկոյն կը գամ եւ կը շարժեմ քո աշտանակներն իրենց տեղերից, եթէ չապաշխարես:
5 Միտքդ բեր հիմա ուրկէ որ ինկար ու ապաշխարէ եւ քու առաջուան գործերդ ըրէ. եթէ ոչ՝ շուտով պիտի գամ քեզի ու քու աշտանակդ իր տեղէն պիտի շարժեմ՝ եթէ չապաշխարես։
zohrab-1805▾ eastern-1994▾ western am▾
2:55: Итак вспомни, откуда ты ниспал, и покайся, и твори прежние дела; а если не так, скоро приду к тебе, и сдвину светильник твой с места его, если не покаешься.
2:5  μνημόνευε οὗν πόθεν πέπτωκας, καὶ μετανόησον καὶ τὰ πρῶτα ἔργα ποίησον· εἰ δὲ μή, ἔρχομαί σοι καὶ κινήσω τὴν λυχνίαν σου ἐκ τοῦ τόπου αὐτῆς, ἐὰν μὴ μετανοήσῃς.
2:5. μνημόνευε (Thou-should-remember-of) οὖν (accordingly) πόθεν (whither-from) πέπτωκες, (thou-hath-had-come-to-fall) καὶ (and) μετανόησον (thou-should-have-considered-with-unto,"καὶ (and) τὰ (to-the-ones) πρῶτα ( to-most-before ) ἔργα (to-works) ποίησον: (thou-should-have-done-unto,"εἰ (if) δὲ (moreover) μή, (lest) ἔρχομαί ( I-come ) σοι, (unto-thee) καὶ (and) κινήσω (I-shall-move-unto) τὴν (to-the-one) λυχνίαν (to-a-luminating-of-unto) σου (of-thee) ἐκ (out) τοῦ (of-the-one) τόπου (of-an-occasion) αὐτῆς, (of-it,"ἐὰν (if-ever) μὴ (lest) μετανοήσῃς. (thou-might-have-considered-with-unto)
2:5. memor esto itaque unde excideris et age paenitentiam et prima opera fac sin autem venio tibi et movebo candelabrum tuum de loco suo nisi paenitentiam egerisBe mindful therefore from whence thou art fallen: and do penance and do the first works. Or else I come to thee and will move thy candlestick out of its place, except thou do penance.
5. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I come to thee, and will move thy candlestick out of its place, except thou repent.
2:5. And so, call to mind the place from which you have fallen, and do penance, and do the first works. Otherwise, I will come to you and remove your lampstand from its place, unless you repent.
2:5. Remember 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.
Remember 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:

5: Итак вспомни, откуда ты ниспал, и покайся, и твори прежние дела; а если не так, скоро приду к тебе, и сдвину светильник твой с места его, если не покаешься.
2:5  μνημόνευε οὗν πόθεν πέπτωκας, καὶ μετανόησον καὶ τὰ πρῶτα ἔργα ποίησον· εἰ δὲ μή, ἔρχομαί σοι καὶ κινήσω τὴν λυχνίαν σου ἐκ τοῦ τόπου αὐτῆς, ἐὰν μὴ μετανοήσῃς.
2:5. memor esto itaque unde excideris et age paenitentiam et prima opera fac sin autem venio tibi et movebo candelabrum tuum de loco suo nisi paenitentiam egeris
Be mindful therefore from whence thou art fallen: and do penance and do the first works. Or else I come to thee and will move thy candlestick out of its place, except thou do penance.
2:5. And so, call to mind the place from which you have fallen, and do penance, and do the first works. Otherwise, I will come to you and remove your lampstand from its place, unless you repent.
2:5. Remember 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:5: Remember - Consider the state of grace in which you once stood; the happiness, love, and joy which you felt when ye received remission of sins; the zeal ye had for God's glory and the salvation of mankind; your willing, obedient spirit, your cheerful self-denial, your fervor in private prayer, your detachment from the world, and your heavenly-mindedness. Remember - consider, all these.
Whence thou art fallen - Fallen from all those blessed dispositions and gracious feelings already mentioned. Or, remember what a loss you have sustained; for so εκπιπτειν is frequently used by the best Greek writers.
Repent - Be deeply humbled before God for having so carelessly guarded the Divine treasure.
Do the first works - Resume your former zeal and diligence; watch, fast, pray, reprove sin, carefully attend all the ordinances of God, walk as in his sight, and rest not till you have recovered all your lost ground, and got back the evidence of your acceptance with your Maker.
I will come unto thee quickly - In the way of judgment.
And will remove thy candlestick - Take away my ordinances, remove your ministers, and send you a famine of the word. As there is here an allusion to the candlestick in the tabernacle and temple, which could not be removed without suspending the whole Levitical service, so the threatening here intimates that, if they did not repent, etc., he would unchurch them; they should no longer have a pastor, no longer have the word and sacraments, and no longer have the presence of the Lord Jesus.
Albert Barnes: Notes on the Bible - 1834
2:5: Remember therefore from whence thou art fallen - The eminence which you once occupied. Call to remembrance the state in which you once were. The duty here enjoined is, when religion has declined in our hearts, or in the church, to call to distinct recollection the former state - the ardor, the zeal, the warmth of love which once characterized us. The reason for this is, that such a recalling of the former state will be likely to produce a happy influence on the heart. Nothing is better adapted to affect a backsliding Christian, or a backsliding church, than to call to distinct recollection the former condition - the happier days of piety. The joy then experienced, the good done, the honor reflected on the cause of religion, the peace of mind of that period, will contrast strongly with the present, and nothing will be better suited to recall an erring church, or an erring individual, from their wanderings than such a reminiscence of the past. The advantages of thus "remembering" their former condition would be many; for some of the most valuable impressions which are made on the mind, and some of the most important lessons learned, are from the recollections of a former state. Among those advantages, in this case, would be such as the following:
(a) It would show how much they might have enjoyed if they had continued as they began, how much more real happiness they would have had than they actually have enjoyed.
(b) How much good they might have done, if they had only persevered in the zeal with which they commenced the Christian life. How much more good might most Christians do than they actually accomplish, if they would barely, even without increasing it, continue with the degree of zeal with which they begin their course.
(c) How much greater attainments they might have made in the divine life, and in the knowledge of religion, than they have made; that is, how much more elevated and enlarged might have been their views of religion, and their knowledge of the Word of God. And,
(d) such a recollection of their past state as, contrasted with what they now are, would exert a powerful influence in producing true repentance; for there is nothing better adapted to do this than a just view of what we might have been, as compared with what we now are.
If a man has become cold toward his wife, nothing is better suited to reclaim him than to recall to his recollection the time when he led her to the altar, the solemn vow then made, and the rapture of his heart when he pressed her to his bosom and called her his own.
And repent - The word used here means "to change one's mind and purposes," and, along with that, "to change one's conduct or demeanor." The duty of repentance here urged would extend to all the points in which they had erred.
And do the first works - The works which were done when the church was first established. That is, manifest the zeal and love which were formerly evinced in opposing error, and in doing good. This is the true counsel to be given to those who have backslidden, and have "left their first love," now. Often such persons, sensible that they have erred, and that they have not the enjoyment in religion which they once had, profess to be willing and desirous to return, but they know not how to do it - how to Rev_ive their ardor, how to rekindle in their bosom the flame of extinguished love. They suppose it must be by silent meditation, or by some supernatural influence, and they wait for some visitation from above to call them back, and to restore to them their former joy. The counsel of the Saviour to all such, however, is to do their first works. It is to engage at once in doing what they did in the first and best days of their piety, the days of their "espousals" Jer 2:2 to God. Let them read the Bible as they did then; let them pray as they did then; let them go forth in the duties of active benevolence as they did then; let them engage in teaching a Sunday school as they did then; let them relieve the distressed, instruct the ignorant, raise up the fallen, as they did then; let them open their heart, their purse, and their hand, to bless a dying world. As it was in this way that they manifested their love then, so this would be better suited than all other things to rekindle the flame of love when it is almost extinguished. The weapon that is used keeps bright; that which has become rusty will become bright again if it is used.
Or else I will come unto thee quickly - On the word rendered "quickly" (τάχει tachei), see the notes on Rev 1:1. The meaning is, that he would come as a Judge, at no distant period, to inflict punishment in the manner specified - by removing the candle-stick out of its place. He does not say in what way it would be done; whether by some sudden judgment, by a direct act of power, or by a gradual process that would certainly lead to that result.
And will remove thy candlestick out of his place, except thou repent - On the meaning of the word "candlestick" see the notes on Rev 1:12. The meaning is, that the church gave light in Ephesus; and that what he would do in regard to that place would be like removing a lamp, and leaving a place in darkness. The expression is equivalent to saying that the church there would cease to exist. The proper idea of the passage is, that the church would be wholly extinct; and it is observable that this is a judgment more distinctly disclosed in reference to this church than to any other of the seven churches. There is not the least evidence that the church at Ephesus did repent, and the threatening has been most signally fulfilled. Long since the church has become utterly extinct, and for ages there was not a single professing Christian there. Every memorial of there having been a church there has departed, and there are nowhere, not even in Nineveh, Babylon, or Tyre, more affecting demonstrations of the fulfillment of ancient prophecy than in the present state of the ruins of Ephesus. A remark of Mr. Gibbon (Decline and Fall, iv. 260) will show with what exactness the prediction in regard to this church has been accomplished.
He is speaking of the conquests of the Turks. "In the loss of Ephesus the Christians deplored the fall of the first angel, the extinction of the first candlestick of the Revelations; the desolation is complete; and the temple of Diana, or the Church of Mary will equally elude the search of the curious traveler." Thus, the city, with the splendid temple of Diana, and the church that existed there in the time of John, has disappeared, and nothing remains but unsightly ruins. These ruins lie about ten days' journey from Smyrna, and consist of shattered walls, and remains of columns and temples. The soil on which a large part of the city is supposed to have stood, naturally rich, is covered with a rank, burnt-up vegetation, and is everywhere deserted and solitary, though bordered by picturesque mountains. A few grainfields are scattered along the site of the ancient city. Toward the sea extends the ancient port, a pestilential marsh.
Along the slope of the mountain, and over the plain, are scattered fragments of masonry and detached ruins, but no thing can now be fixed on as the great temple of Diana. There are ruins of a theater; there is a circus, or stadium, nearly entire; there are fragments of temples and palaces scattered around; but there is nothing that marks the site of a church in the time of John; there is nothing to indicate even that such a church then existed there. About a mile and a half from the principal ruins of Ephesus there is indeed now a small village called Asalook, a Turkish word, which is associated with the same idea as Ephesus, meaning, The City of the Moon. A church, dedicated to John, is supposed to have stood near, if not on the site of the present mosque. Dr. Chandler (p. 150, 4to) gives us a striking description of Ephesus as he found it in 1764: "Its population consisted of a few Greek peasants, living in extreme wretchedness, dependence, and insensibility, the representatives of an illustrious people, and inhabiting the wreck of their greatness. Some reside in the substructure of the glorious edifices which they raised; some beneath the vaults of the stadium, and the crowded scenes of these diversions; and some in the abrupt precipice, in the sepulchres which received their ashes. Its streets are obscured and overgrown. A herd of goats was driven to it for shelter from the sun at noon, and a noisy flight of crows from the quarries seemed to insult its silence. We heard the partridge call in the area of the theater and of the stadium ... Its fate is that of the entire country; a garden has become a desert. Busy centers of civilization, spots where the refinements and delights of the age were collected, are now a prey to silence, destruction, and death.
Consecrated first of all to the purposes of idolatry, Ephesus next had Christian temples almost rivaling the pagan in splendor, wherein the image of the great Diana lay prostrate before the cross; after the lapse of some centuries Jesus gives way to Muhammed, and the crescent glittered on the dome of the recently Christian church. A few more scores of years, and Ephesus has neither temple, cross, crescent, nor city, but is desolation, a dry land, and a wilderness." See the article" Ephesus" in Kitto's Cyclopedia, and the authorities there referred to. What is affirmed here of Ephesus has often been illustrated in the history of the world, that when a church has declined in piety and love, and has been called by faithful ministers to repent, and has not done it, it has been abandoned more and more, until the last appearance of truth and piety has departed, and it has been given up to error and to ruin.
And the same principle is as applicable to individuals, for they have as much reason to dread the frowns of the Saviour as churches have. If they who have "left their first love" will not repent at the call of the Saviour, they have every reason to apprehend some fearful judgment, some awful visitation of his Providence that shall overwhelm them in sorrow, as a proof of his displeasure. Even though they should finally be saved, their days may be without comfort, and perhaps their last moments without a ray of conscious hope. The accompanying engraving, representing the present situation of Ephesus, will bring before the eye a striking illustration of the fulfillment of this prophecy, that the candlestick of Ephesus would be removed from its place. See also the engravings prefixed to the notes on the Epistle to the Ephesians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: Remember: Rev 3:3, Rev 3:19; Eze 16:61-63, Eze 20:43, Eze 36:31; Pe2 1:12, Pe2 1:13
thou art: Isa 14:12; Hos 14:1; Gal 5:4; Jde 1:24
and repent: Rev 2:16, Rev 2:21, Rev 2:22, Rev 3:3, Rev 3:19, Rev 9:20, Rev 9:21, Rev 16:9; Act 17:30, Act 17:31
and do: Rev 2:19, Rev 3:2, Rev 3:3; Isa 1:26; Jer 2:2, Jer 2:3; Hos 9:10; Mal 3:4, Mal 4:6; Luk 1:17
else: Rev 2:16, Rev 3:3; Mat 21:41-43, Mat 24:48-51; Mar 12:9; Luk 12:45, Luk 12:46, Luk 20:16
John Gill
2:5 Remember therefore from whence thou art fallen,.... Believers cannot totally and finally fall away from the grace which they have received; but they may fall into sin, and from a degree of grace, and the exercise of it, as these first and pure churches did, from some degree of their love to God, and Christ, and one another; and therefore are called upon to remember, mind, and observe from what degree of it they were fallen; in order to bring them under a conviction and acknowledgment of their evil, and a sense of their present state, and to quicken their desires after a restoration to their former one:
and repent; of their coldness and lukewarmness, of the remissness of their love, and of those evils which brought it upon them:
and do the first works; of faith and love, with the like zeal and fervour, which will show the repentance to be sincere and genuine; so the Arabic version reads, "and exercise the former works, to wit, charity" or "love". The Jews have a saying (b),
"if a man repents, do not say to him, "remember" , "thy first works";
which they seem to understand of evil works; but former good works are to be remembered and done, to show the truth of repentance for evil ones,
Or else I will come unto thee quickly; not in a spiritual way, to pay a love visit, nor in a judicial way, to take vengeance or inflict punishment, but in a providential way, to rebuke and chastise:
and will remove thy candlestick out of his place, except thou repent; or thee out of the candlestick, the pastor from the church, either by persecution or by death; or else the church, and church state itself, signified by a candlestick; See Gill on Rev_ 1:12; and may design a shaking and an unsettling of it, which is sometimes done by violent persecutions, and by false teachers and their doctrines, and by the divisions and contentions of saints among themselves; and by the former particularly was there a change made in the state of this apostolic church, when it passed into the Smyrnean one, which was a period of great persecution and distress; for this cannot be understood of the total removing of the church state itself quickly, no, not of Ephesus itself; for though there is not now indeed, nor has there been for many hundred years, a church of Christ in that place, yet there was one till the times of Constantine, when there was none in any of the other seven cities, and a long time after; See Gill on Acts 20:17; which shows, that this was not a commination or threatening of divine vengence to that church literally, but to the state of the church, which that represented; nor does it intend the utter abolition of that church, for the apostolic church still continued, though it ceased to be in the circumstances it was before,
(b) Misn. Bava Metzia, c. 4. sect. 10.
John Wesley
2:5 It is not possible for any to recover the first love, but by taking these three steps, 1. Remember: 2. Repent: 3. Do the first works. Remember from whence thou art fallen - From what degree of faith, love, holiness, though perhaps insensibly. And repent - Which in the very lowest sense implies a deep and lively conviction of thy fall. Of the seven angels, two, at Ephesus and at Pergamos, were in a mixed state; two, at Sardis and at Laodicea, were greatly corrupted: all these are exhorted to repent; as are the followers of Jezebel at Thyatira: two, at Smyrna and Philadelphia, were in a flourishing state, and are therefore only exhorted to steadfastness.
There can be no state, either of any pastor, church, or single person, which has not here suitable instructions. All, whether ministers or hearers, together with their secret or open enemies, in all places and all ages, may draw hence necessary self - knowledge, reproof, commendation, warning, or confirmation. Whether any be as dead as the angel at Sardis, or as much alive as the angel at Philadelphia, this book is sent to him, and the Lord Jesus hath something to say to him therein. For the seven churches with their angels represent the whole Christian church, dispersed throughout the whole world, as it subsists, not, as some have imagined, in one age after another, but in every age. This is a point of deep importance, and always necessary to be remembered: that these seven churches are, as it were, a sample of the whole church of Christ, as it was then, as it is now, and as it will be in all ages. Do the first works - Outwardly and inwardly, or thou canst never regain the first love. But if not - By this word is the warning sharpened to those five churches which are called to repent; for if Ephesus was threatened, how much more shall Sardis and Laodicea be afraid! And according as they obey the call or not, there is a promise or a threatening, Rev_ 2:5, Rev_ 2:16, Rev_ 2:22; Rev_ 3:3, Rev_ 3:20. But even in the threatening the promise is implied, in case of true repentance. I come to thee, and will remove thy candlestick out of its place - I will remove, unless thou repent, the flock now under thy care to another place, where they shall be better taken care of. But from the flourishing state of the church of Ephesus after this, there is reason to believe he did repent.
Robert Jamieson, A. R. Fausset and David Brown
2:5 whence--from what a height.
do the first works--the works which flowed from thy first love. Not merely "feel thy first feelings," but do works flowing from the same principle as formerly, "faith which worketh by love."
I will come--Greek, "I am coming" in special judgment on thee.
quickly--omitted in two oldest manuscripts, Vulgate and Coptic versions: supported by one oldest manuscript.
remove thy candlestick out of his place--I will take away the Church from Ephesus and remove it elsewhere. "It is removal of the candlestick, not extinction of the candle, which is threatened here; judgment for some, but that very judgment the occasion of mercy for others. So it has been. The seat of the Church has been changed, but the Church itself survives. What the East has lost, the West has gained. One who lately visited Ephesus found only three Christians there, and these so ignorant as scarcely to have heard the names of St. Paul or St. John" [TRENCH].
2:62:6: Արդ՝ զա՛յս արա՝ զի ատեսցե՛ս զգործսն Նիկոլայոսի, զոր ես ատեամ[5108]: [5108] Ոսկան. Զոր եւ ես ատեմ։
6 Արդ, այս գործերն արա՛, որպէսզի ատես Նիկողայոսի գործերը, որին ատում եմ ես:
6 Բայց ասիկա ունիս որ Նիկողայոսեաններուն գործերը կ’ատես, որոնք ես ալ կ’ատեմ։
Արդ զայս [24]արա` զի ատեսցես`` զգործսն Նիկողայոսի, զոր ես ատեամ:

2:6: Արդ՝ զա՛յս արա՝ զի ատեսցե՛ս զգործսն Նիկոլայոսի, զոր ես ատեամ[5108]:
[5108] Ոսկան. Զոր եւ ես ատեմ։
6 Արդ, այս գործերն արա՛, որպէսզի ատես Նիկողայոսի գործերը, որին ատում եմ ես:
6 Բայց ասիկա ունիս որ Նիկողայոսեաններուն գործերը կ’ատես, որոնք ես ալ կ’ատեմ։
zohrab-1805▾ eastern-1994▾ western am▾
2:66: Впрочем то в тебе [хорошо], что ты ненавидишь дела Николаитов, которые и Я ненавижу.
2:6  ἀλλὰ τοῦτο ἔχεις, ὅτι μισεῖς τὰ ἔργα τῶν νικολαϊτῶν, ἃ κἀγὼ μισῶ.
2:6. ἀλλὰ (Other) τοῦτο (to-the-one-this) ἔχεις (thou-hold) ὅτι (to-which-a-one) μισεῖς (thou-hate-unto) τὰ (to-the-ones) ἔργα (to-works) τῶν (of-the-ones) Νικολαϊτῶν, (of-Nikolaites," ἃ ( to-which ) κἀγὼ (and-I) μισῶ. (I-hate-unto)
2:6. sed hoc habes quia odisti facta Nicolaitarum quae et ego odiBut this thou hast, that thou hatest the deeds of the Nicolaites, which I also hate.
6. But this thou hast, that thou hatest the works of the Nicolaitans, which I also hate.
2:6. But this you have, that you hate the deeds of the Nicolaitans, which I also hate.
2:6. But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate.
But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate:

6: Впрочем то в тебе [хорошо], что ты ненавидишь дела Николаитов, которые и Я ненавижу.
2:6  ἀλλὰ τοῦτο ἔχεις, ὅτι μισεῖς τὰ ἔργα τῶν νικολαϊτῶν, ἃ κἀγὼ μισῶ.
2:6. sed hoc habes quia odisti facta Nicolaitarum quae et ego odi
But this thou hast, that thou hatest the deeds of the Nicolaites, which I also hate.
2:6. But this you have, that you hate the deeds of the Nicolaitans, which I also hate.
2:6. But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Но утешая и ободряя ефесян, Господь высказывает им похвалу за их нерасположенность к ереси николаитов, происходивших от антиохийского прозелита Николая, одного из семи диаконов иерусалимской церкви. В Ефесе николаиты были ненавидимы и изгнаны, так как представляли в своем учении распущенности совершенную противоположность благоразумной сдержанности Ефесских христиан, вообще не терпевших развратных [Жданов 139.].
Adam Clarke: Commentary on the Bible - 1831
2:6: The deeds of the Nicolaitanes - These were, as is commonly supposed, a sect of the Gnostics, who taught the most impure doctrines, and followed the most impure practices. They are also supposed to have derived their origin from Nicolas, one of the seven deacons mentioned Act 6:5 (note). The Nicolaitanes taught the community of wives, that adultery and fornication were things indifferent, that eating meats offered to idols was quite lawful; and mixed several pagan rites with the Christian ceremonies. Augustine, Irenaeus, Clemens Alexandrinus, and Tertullian, have spoken largely concerning them. See more in my preface to 2d Peter, where are several particulars concerning these heretics.
Albert Barnes: Notes on the Bible - 1834
2:6: But this thou hast - This thou hast that I approve of, or that I can commend.
That thou hatest the deeds of the Nicolaitans - Greek, "works" (τὰ ἔργα ta erga). The word "Nicolaitanes" occurs only in this place, and in the Rev 2:15 verse of this chapter. From the reference in the latter place it is clear that the doctrines which they held pRev_ailed at Pergamos as well as at Ephesus; but from neither place can anything now be inferred in regard to the nature of their doctrines or their practices, unless it be supposed that they held the same doctrine that was taught by Balaam. See the notes on Rev 2:15. From the two passages, compared with each other, it would seem that they were alike corrupt in doctrine and in practice, for in the passage before us their deeds are mentioned, and in Rev 2:15 their doctrine. Various conjectures, however, have been formed respecting this class of people, and the reasons why the name was given to them:
I. In regard to the origin of the name, there have been three opinions:
(1) That mentioned by Irenaeus, and by some of the other fathers, that the name was derived from Nicolas, one of the deacons ordained at Antioch, Act 6:5. Of those who have held this opinion, some have supposed that it was given to them because he became apostate and was the founder of the sect, and others because they assumed his name, in order to give the greater credit to their doctrine. But neither of these suppositions rests on any certain evidence, and beth are destitute of probability. There is no proof whatever that Nicolas the deacon ever apostatized from the faith, and became the founder of a sect; and if a name had been assumed, in order to give credit to a sect and extend its influence, it is much more probable that the name of an apostle would have been chosen, or of some other prominent man, than the name of an obscure deacon of Antioch.
(2) Vitringa, and most commentators since his time, have supposed that the name Nicolaitanes was intended to be symbolical, and was not designed to designate any sect of people, but to denote those who resembled Balaam, and that this word is used in the same manner as the word "Jezebel" in Rev 2:20, which is supposed to be symbolical there. Vitringa supposes that the word is derived from νίκος nikos, "victory," and λαός laos, "people," and that thus it corresponds with the name Balaam, as meaning either בּצל צם bà al ̀ am, "lord of the people," or בּלץ צם baalà ̀ am, "he destroyed the people"; and that, as the same effect was produced by their doctrines as by those of Balaam, that the people were led to commit fornication and to join in idolatrous worship, they might be called "Balaamites" or "Nicolaitanes," that is, corrupters of the people. But to this it may be replied:
(a) that it is far-fetched, and is adopted only to remove a difficulty;
(b) that there is every reason to suppose that the word used here refers to a class of people who bore that name, and who were well known in the two churches specified;
(c) that in Rev 2:15 they are expressly distinguished from those who held the doctrine of Balaam, Rev 2:14, "So hast thou also (καὶ kai) those that hold the doctrine of the Nicolaitanes."
(3) it has been supposed that some person now unknown, probably of the name Nicolas, or Nicolaus, was their leader, and laid the foundation of the sect. This is by far the most probable opinion, and to this there can be no objection. It is in accordance with what usually occurs in regard to sects, orthodox or heretical, that they derive their origin from some person whose name they continue to bear; and as there is no evidence that this sect pRev_ailed extensively, or was indeed known beyond the limits of these churches, and as it soon disappeared, it is easily accounted for that the character and history of the founder were so soon forgotten.
II. In regard to the opinions which they held, there is as little certainty. Irenaeus (Adv. Haeres. i., 26) says that their characteristic tenets were the lawfulness of promiscuous sexual intercourse with women, and of eating things offered to idols. Eusebius (Hist. Eccl. iii., 29) states substantially the same thing, and refers to a tradition respecting Nicolaus, that he had a beautiful wife, and was jealous of her, and being reproached with this, renounced all intercourse with her, and made use of an expression which was misunderstood, as implying that illicit pleasure was proper. Tertullian speaks of the Nicolaitanes as a branch of the Gnostic family, and as, in his time, extinct. Mosheim (De Rebus Christian Ante. Con. section 69) says that "the questions about the Nicolaitanes have difficulties which cannot be solved." Neander (History of the Christian Religion, as translated by Torrey, vol. i, pp. 452, 453) numbers them with Antinomians; though he expresses some doubt whether the actual existence of such a sect can be proved, and rather inclines to an opinion noticed above, that the name is symbolical, and that it is used in a mystical sense, according to the usual style of the Book of Revelation, to denote corrupters or seducers of the people, like Balaam. He supposes that the passage relates simply to a class of persons who were in the practice of seducing Christians to participate in the sacrificial feasts of the pagans, and in the excesses which attended them - just as the Jews were led astray of old by the Moabites, Num. 25.
What was the origin of the name, however, Neander does not profess to be able to determine, but suggests that it was the custom of such sects to attach themselves to some celebrated name of antiquity, in the choice of which they were often determined by circumstances quite accidental. He supposes also that the sect may have possessed a life of Nicolas of Antioch, drawn up by themselves or others from fabulous accounts and traditions, in which what had been imputed to Nicolas was embodied. Everything, however, in regard to the origin of this sect, and the reason of the name given to it, and the opinions which they held, is involved in great obscurity, and there is no hope of throwing light on the subject. It is generally agreed, among the writers of antiquity who have mentioned them, that they were distinguished for holding opinions which countenanced gross social indulgences. This is all that is really necessary to be known in regard to the passage before us, for this will explain the strong language of aversion and condemnation used by the Saviour respecting the sect in the epistles to the Churches of Ephesus and Pergamos.
Which I also hate - If the view above taken of the opinions and practices of this people is correct, the reasons why he hated them are obvious. Nothing can be more opposed to the personal character of the Saviour, or to his religion, than such doctrines and deeds.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: that: Rev 2:14, Rev 2:15; Ch2 19:2; Psa 26:5, Psa 101:3, Psa 139:21, Psa 139:22; Jo2 1:9, Jo2 1:10
John Gill
2:6 But this thou hast, that thou hatest the deeds of the Nicolaitans,.... Though these Christians had left their first love, yet they bore an hatred to the filthy and impure practices of some men, who were called "Nicolaitans"; who committed fornication, adultery, and all uncleanness, and had their wives in common, and also ate things offered to idols; who were so called, as some think (c), from Nicolas of Antioch, one of the seven deacons in Acts 6:5; though as to Nicolas himself, it is said (d), that he lived with his own lawful married wife, and no other, and that his daughters continued virgins all their days, and his son incorrupt; and that these men, so called, only shrouded themselves under his name, and abused a saying or action of his, or both, to patronize their wicked deeds: he had used to advise , by which he meant a restraining of all carnal and unlawful lusts; but these men interpreted it of an indulgence in them, and so gave themselves up to all uncleanness; and whereas, he having a beautiful wife, and being charged with jealousy, in order to clear himself of it, he brought her forth, and gave free liberty to any person to marry her as would; which indiscreet action of his these men chose to understand as allowing of community of wives. Dr. Lightfoot conjectures, that these Nicolaitans were not called so from any man, but from the word "Nicolah", "let us eat", which they often used to encourage each other to eat things offered to idols. However this be, it is certain that there were such a set of men, whose deeds were hateful; but neither their principles nor their practices obtained much in this period of time, though they afterwards did; see Rev_ 2:15. Professors of the Christian religion in general abhorred such impure notions and deeds, as they were by Christ:
which also I hate; all sin is hateful to Christ, being contrary to his nature, to his will, and to his Gospel; and whatever is hateful to him should be to his people; and where grace is, sin will be hateful, both in themselves and others; and men's deeds may be hated when their persons are not; and hatred of sin is taken notice of by Christ, with a commendation,
(c) Vid. Irenaeum adv. Haeres, l. 1. c. 27. & Tertull. de Praescript. Haeret. c. 46, 47. (d) Clement. Alex. Strom. l. 3. p. 436. & Euseb, Hist. Eccl. l. 2. c. 29.
John Wesley
2:6 But thou hast this - Divine grace seeks whatever may help him that is fallen to recover his standing. That thou hatest the works of the Nicolaitans - Probably so called from Nicolas, one of the seven deacons, Acts 6:5. Their doctrines and lives were equally corrupt. They allowed the most abominable lewdness and adulteries, as well as sacrificing to idols; all which they placed among things indifferent, and pleaded for as branches of Christian liberty.
Robert Jamieson, A. R. Fausset and David Brown
2:6 But--How graciously, after necessary censure, He returns to praise for our consolation, and as an example to us, that we would show, when we reprove, we have more pleasure in praising than in fault-finding.
hatest the deeds--We should hate men's evil deeds, not hate the men themselves.
Nicolaitanes--IRENÆUS [Against Heresies, 1.26.3] and TERTULLIAN [Prescription against Heretics, 46] make these followers of Nicolas, one of the seven (honorably mentioned, Acts 6:3, Acts 6:5). They (CLEMENT OF ALEXANDRIA [Miscellanies, 2.20 3.4] and EPIPHANIUS [Heresies, 25]) evidently confound the latter Gnostic Nicolaitanes, or followers of one Nicolaos, with those of Revelation. MICHAELIS' view is probable: Nicolaos (conqueror of the people) is the Greek version of Balaam, from Hebrew "Belang Am," "Destroyer of the people." Revelation abounds in such duplicate Hebrew and Greek names: as Apollyon, Abaddon: Devil, Satan: Yea (Greek, "Nai"), Amen. The name, like other names, Egypt, Babylon, Sodom, is symbolic. Compare Rev_ 2:14-15, which shows the true sense of Nicolaitanes; they are not a sect, but professing Christians who, like Balaam of old. tried to introduce into the Church a false freedom, that is, licentiousness; this was a reaction in the opposite direction from Judaism, the first danger to the Church combated in the council of Jerusalem, and by Paul in the Epistle to Galatians. These symbolical Nicolaitanes, or followers of Balaam, abused Paul's doctrine of the grace of God into a plea for lasciviousness (2Pet 2:15-16, 2Pet 2:19; Jude 1:4, Jude 1:11 who both describe the same sort of seducers as followers of Balaam). The difficulty that they should appropriate a name branded with infamy in Scripture is met by TRENCH: The Antinomian Gnostics were so opposed to John as a Judaizing apostle that they would assume as a name of chiefest honor one which John branded with dishonor.
2:72:7: Որ ունի ականջս լսելոյ՝ լուիցէ՛ զինչ ասէ Հոգին Սուրբ առ եկեղեցիս. Որ յաղթէն՝ տա՛ց նմա ուտել ՚ի փայտէն կենաց որ է ՚ի մէջ դրախտին Աստուծոյ[5109]:[5109] Ոմանք. Հոգին առ եկե՛՛... յաղթէ, տաց։
7 Ով ականջ ունի լսելու, թող լսի, ինչ որ Հոգին ասում է եկեղեցիներին. ով յաղթի, ես նրան թոյլ կը տամ ուտելու կեանքի ծառից, որ գտնւում է Աստծու դրախտի մէջ»:
7 Ան որ ականջ ունի, թող լսէ թէ Հոգին ի՛նչ կ’ըսէ եկեղեցիներուն. Ան որ կը յաղթէ, անոր ուտել պիտի տամ կենաց ծառէն՝ որ Աստուծոյ դրախտին մէջ է’»։
Որ ունի ականջս լսելոյ` լուիցէ զինչ ասէ Հոգին առ եկեղեցիս. Որ յաղթէն, տաց նմա ուտել ի փայտէն կենաց որ է ի մէջ դրախտին Աստուծոյ:

2:7: Որ ունի ականջս լսելոյ՝ լուիցէ՛ զինչ ասէ Հոգին Սուրբ առ եկեղեցիս. Որ յաղթէն՝ տա՛ց նմա ուտել ՚ի փայտէն կենաց որ է ՚ի մէջ դրախտին Աստուծոյ[5109]:
[5109] Ոմանք. Հոգին առ եկե՛՛... յաղթէ, տաց։
7 Ով ականջ ունի լսելու, թող լսի, ինչ որ Հոգին ասում է եկեղեցիներին. ով յաղթի, ես նրան թոյլ կը տամ ուտելու կեանքի ծառից, որ գտնւում է Աստծու դրախտի մէջ»:
7 Ան որ ականջ ունի, թող լսէ թէ Հոգին ի՛նչ կ’ըսէ եկեղեցիներուն. Ան որ կը յաղթէ, անոր ուտել պիտի տամ կենաց ծառէն՝ որ Աստուծոյ դրախտին մէջ է’»։
zohrab-1805▾ eastern-1994▾ western am▾
2:77: Имеющий ухо да слышит, что Дух говорит церквам: побеждающему дам вкушать от древа жизни, которое посреди рая Божия.
2:7  ὁ ἔχων οὗς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. τῶ νικῶντι δώσω αὐτῶ φαγεῖν ἐκ τοῦ ξύλου τῆς ζωῆς, ὅ ἐστιν ἐν τῶ παραδείσῳ τοῦ θεοῦ.
2:7. Ὁ (The-one) ἔχων (holding) οὖς (to-an-ear) ἀκουσάτω (it-should-have-heard) τί (to-what-one) τὸ (the-one) πνεῦμα (a-currenting-to) λέγει (it-fortheth) ταῖς (unto-the-ones) ἐκκλησίαις. (unto-callings-out-unto) Τῷ (Unto-the-one) νικῶντι (unto-conquering-unto) δώσω (I-shall-give) αὐτῷ (unto-it) φαγεῖν ( to-have-had-devoured ) ἐκ ( out ) τοῦ ( of-the-one ) ξύλου ( of-a-wood ) τῆς ( of-the-one ) ζωῆς , ( of-a-lifing ,"ὅ (which) ἐστιν ( it-be ) ἐν ( in ) τῷ ( unto-the-one ) παραδείσῳ ( unto-a-paradise ) τοῦ ( of-the-one ) θεοῦ . ( of-a-Deity )
2:7. qui habet aurem audiat quid Spiritus dicat ecclesiis vincenti dabo ei edere de ligno vitae quod est in paradiso Dei meiHe that hath an ear let him hear what the Spirit saith to the churches: To him that overcometh I will give to eat of the tree of life which is in the paradise of my God.
7. He that hath an ear, let him hear what the Spirit saith to the churches. To him that overcometh, to him will I give to eat of the tree of life, which is in the Paradise of God.
2:7. Whoever has an ear, let him hear what the Spirit says to the Churches. To him who prevails, I will give to eat from the Tree of Life, which is in the Paradise of my God.
2:7. He 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.
He 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:

7: Имеющий ухо да слышит, что Дух говорит церквам: побеждающему дам вкушать от древа жизни, которое посреди рая Божия.
2:7  ὁ ἔχων οὗς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. τῶ νικῶντι δώσω αὐτῶ φαγεῖν ἐκ τοῦ ξύλου τῆς ζωῆς, ὅ ἐστιν ἐν τῶ παραδείσῳ τοῦ θεοῦ.
2:7. qui habet aurem audiat quid Spiritus dicat ecclesiis vincenti dabo ei edere de ligno vitae quod est in paradiso Dei mei
He that hath an ear let him hear what the Spirit saith to the churches: To him that overcometh I will give to eat of the tree of life which is in the paradise of my God.
2:7. Whoever has an ear, let him hear what the Spirit says to the Churches. To him who prevails, I will give to eat from the Tree of Life, which is in the Paradise of my God.
2:7. He 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.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Воззвание, которое присоединяется к посланию Ефесской церкви, есть обычный в Свящ. Писании призыв к внимательности (Мф XI:15; Лк VIII:8). На вид выставляется не Иисус Христос, а св. Дух, потому что св. Дух есть та сила, которая просвещала ветхозаветных пророков, апостолов, а теперь самого Иоанна, а равно и вообще всякого верующего при усвоении откровения. - Награда вполне соответствует предыдущему изображению достоинств Ефесских христиан. За их строгую воздержность и ненависть к невоздержным николаитам им в награду обещается вкушение плодов древа жизни. Применительно к XXII:2: это древо жизни можно принимать за то блаженное древо, которое в будущей жизни в Новом Иерусалиме будет составлять одно из условий и источников блаженства, подобно тому как и в первом рае таковым было древо жизни (Быт II:9).
Adam Clarke: Commentary on the Bible - 1831
2:7: He that hath an ear - Let every intelligent person, and every Christian man, attend carefully to what the Holy Spirit, in this and the following epistles, says to the Churches. See the note on Mat 11:15, where the same form of speech occurs.
To him that overcometh - To him who continues steadfast in the faith, and uncorrupt in his life; who faithfully confesses Jesus, and neither imbibes the doctrines nor is led away by the error of the wicked; will I give to eat of the tree of life. As he who conquered his enemies had, generally, not only great honor, but also a reward; so here a great reward is promised τῳ νικωντι, to the conqueror: and as in the Grecian games, to which there may be an allusion, the conqueror was crowned with the leaves of some tree; here it is promised that they should eat of the fruit of the tree of life, which is in the midst of the paradise of God; that is, that they should have a happy and glorious immortality. There is also here an allusion to Gen 2:9, where it is said, God made the tree of life to grow out of the midst of the garden; and it is very likely that by eating the fruit of this tree the immortality of Adam was secured, and on this it was made dependent. When Adam transgressed, he was expelled from this garden, and no more permitted to eat of the tree of life; hence he became necessarily mortal. This tree, in all its sacramental effects, is secured and restored to man by the incarnation, death, and resurrection of Christ. The tree of life is frequently spoken of by the rabbins; and by it they generally mean the immortality of the soul, and a final state of blessedness. See many examples in Schoettgen. They talk also of a celestial and terrestrial paradise. The former, they say, "is for the reception of the souls of the just perfect; and differs as much from the earthly paradise as light from darkness."
The Epistle to the Church at Smyrna
Albert Barnes: Notes on the Bible - 1834
2:7: He that hath an ear, let him hear ... - This expression occurs at the close of each of the epistles addressed to the seven churches, and is substantially a mode of address often employed by the Saviour in his personal ministry, and quite characteristic of him. See Mat 11:15; Mar 4:23; Mar 7:16. It is a form of expression designed to arrest the attention, and to denote that what was said was of special importance.
What the Spirit saith unto the churches - Evidently what the Holy Spirit says - for he is regarded in the Scriptures as the Source of inspiration, and as appointed to disclose truth to man. The "Spirit" may be regarded either as speaking through the Saviour (compare Joh 3:34), or as imparted to John, through whom he addressed the churches. In either case it is the same Spirit of inspiration, and in either case there would be a claim that his voice should be heard. The language used here is of a general character - "He that hath an ear"; that is, what was spoken was worthy of the attention not only of the members of these churches, but of all others. The truths were of so general a character as to deserve the attention of mankind at large.
To him that overcometh - Greek, "To him that gains the victory, or is a conqueror" - τῷ νικῶντι tō nikō nti. This may refer to any victory of a moral character, and the expression used would be applicable to one who should triumph in any of these respects:
(a) over his own easily-besetting sins;
(b) over the world and its temptations;
(c) over pRev_alent error;
(d) over the ills and trials of life, so as, in all these respects, to show that his Christian principles are firm and unshaken.
Life, and the Christian life especially, may be regarded as a warfare. Thousands fall in the conflict with evil; but they who maintain a steady warfare, and who achieve a victory, shall be received as conquerors in the end.
Will I give to eat of the tree of life - As the reward of his victory. The meaning is, that he would admit him to heaven, represented as paradise, and permit him to enjoy its pleasures - represented by being permitted to partake of its fruits. The phrase "the tree of life" refers undoubtedly to the language used respecting the Garden of Eden, Gen 2:9; Gen 3:22 - where the "tree of life" is spoken of as what was adapted to make the life of man perpetual. Of the nature of that tree nothing is known, though it would seem probable that, like the tree of the knowledge of good and evil, it was a mere emblem of life - or a tree that was set before man in connection with the tree of the knowledge of good and evil, and that his destiny turned on the question whether he partook of the one or the other. That God should make the question of life or death depend on that, is no more absurd or improbable than that he should make it depend on what man does now - it being a matter of fact that life and death, happiness and misery, joy and sorrow, are often made to depend on things quite as arbitrary apparently, and quite as unimportant as an act of obedience or disobedience in partaking of the fruit of a designated tree.
Does it not appear probable that in Eden there were two trees designated to be of an emblematic character, of life and death, and that as man partook of the one or the other he would live or die? Of all the others he might freely partake without their affecting his condition; of one of these - the tree of life - he might have partaken before the fall, and lived foRev_er. One was forbidden on pain of death. When the law forbidding that was violated, it was I still possible that he might partake of the other; but, since the sentence of death had been passed upon him, that would not now be proper, and he was driven from the garden, and the way was guarded by the flaming sword of the cherubim. The reference in the passage before us is to the celestial paradise - to heaven - spoken of under the beautiful image of a garden; meaning that the condition of man, in regard to life, will still be the same as if he had partaken of the tree of life in Eden. Compare the notes on Rev 22:2.
Which is in the midst of the paradise of God - Heaven, represented as paradise. To be permitted to eat of that tree, that is, of the fruit of that tree, is but another expression implying the promise of eternal life, and of being happy foRev_er. The word "paradise" is of Oriental derivation, and is found in several of the Eastern languages. In the Sanskrit the word "paradesha" and "paradisha" is used to denote a land elevated and cultivated; in the Armenian the word "pardes" denotes a garden around the house planted with grass, herbs, trees for use and ornament; and in the Hebrew form פרדס pardē c, and Greek παράδεισος paradeisos, it is applied to the pleasure gardens and parks, with wild animals, around the country residences of the Persian monarchs and princes, Neh 2:8. Compare Ecc 2:5; Ca. Ecc 4:13; Xen. Cyro. i. 3, 14 (Robinson's Lexicon). Here it is used to denote heaven - a world compared in beauty with a richly cultivated park or garden. Compare Co2 12:4. The meaning of the Saviour is, that he would receive him that overcame to a world of happiness; that he would permit him to taste of the fruit that grows there, imparting immortal life, and to rest in an abode suited up in a manner that would contribute in every way to enjoyment. Man, when he fell, was not permitted to reach forth his hand and pluck of the fruit of the tree of life in the first Eden, as he might have done if he had not fallen; but he is now permitted to reach forth his hand and partake of the tree of life in the paradise above. He is thus restored to what he might have been if he had not transgressed by eating of the fruit of the tree of the knowledge of good and evil; and in the Paradise Regained, the blessings of the Paradise Lost will be more than recovered - for man may now live foRev_er in a far higher and more blessed state than his would have been in Eden.
The Epistle to the Church at Smyrna
The contents of the epistle to the church at Smyrna are these:
(1) A statement, as in the address to the church at Ephesus, of some of the attributes of the Saviour, Rev 2:8. The attributes here referred to are, that he was "the first and the last," that "he had been dead, but was alive" - attributes suited to impress the mind deeply with Rev_erence for him who addressed them, and to comfort them in the trials which they endured.
(2) a statement Rev 2:9, as in the former epistle, that he well knew their works and all that pertained to them - their tribulation, their poverty, and the opposition which they met with from wicked people.
(3) an exhortation not to be afraid of any of those things that were to come upon them, for, although they were to be persecuted, and some of them were to be imprisoned, yet, if they were faithful, they should have a crown of life, Rev 2:10.
(4) a command to hear what the Spirit said to the churches, as containing matter of interest to all persons, with an assurance that any who would "overcome" in these trials would not be hurt by the second death, Rev 2:11. The language addressed to the church of Smyrna is throughout that of commiseration and comfort. There is no intimation that the Saviour disapproved of what they had done; there is no threat that he would remove the candle-stick out of its place. Smyrna was a celebrated commercial town of Ionia (Ptolem. v. 2), situated near the bottom of that gulf of the Aegean Sea which received its name from it (Mela, Rev 1:17, Rev 1:3), at the mouth of the small river Meles, 320 stadia, or about forty miles north of Ephesus (Strabo, 15, p. 632). It was a very ancient city; but having been destroyed by the Lydians, it lay waste four hundred years to the time of Alexander the Great, or, according to Strabo, to that of Antigonus. It was rebuilt at the distance of twenty stadia from the ancient city, and in the time of the first Roman emperor it was one of the most flourishing cities of Asia. It was destroyed by an earthquake, 177 a. d., but the emperor Marcus Aurelius caused it to be rebuilt with more than its former splendor.
It afterward, however, suffered greatly from earthquakes and conflagrations, and has declined from these causes, though, from its commercial advantages, it has always been a city of importance as the central emporium of the Levantine trade, and its relative rank among the cities of Asia Minor is probably greater than it formerly bore. The engraving in this vol. will give a representation of Smyrna. The Turks now call it Izmir. It is better built than Constantinople, and its population is computed at about 130, 000, of which the Franks compose a greater proportion than in any other town in Turkey, and they are generally in good circumstances. Next to the Turks, the Greeks form the most numerous portion of the inhabitants, and they have a bishop and two churches. The unusually large portion of Christians in the city renders it especially unclean in the eyes of strict Moslems, and they call it Giaour Izmir, or the Infidel Smyrna. There are in it about 20, 000 Greeks, 8, 000 Armenians, 1, 000 Europeans, and 9, 000 Jews. It is now the seat of important missionary operations in the East, and much has been done there to spread the gospel in modern times.
Its history during the long tract of time since John wrote is not indeed minutely known, but there is no reason to suppose that the light of Christianity there has ever been wholly extinct. Polycarp suffered martyrdom there, and the place where he is supposed to have died is still shown. The Christians of Smyrna hold his memory in great veneration, and go annually on a visit to his supposed tomb, which is at a short distance from the place of his martyrdom. See the article "Smyrna" in Kitto's Cyclopedia, and the authorities referred to there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: that hath: Rev 2:11, Rev 2:17, Rev 2:29, Rev 3:6, Rev 3:13, Rev 3:22, Rev 13:9; Mat 11:15, Mat 13:9, Mat 13:43; Mar 7:16
let him: Rev 14:13, Rev 22:17; Co1 2:10, Co1 12:4-12
To him: Rev 2:11, Rev 2:17, Rev 2:26-28, Rev 3:5, Rev 3:12, Rev 3:21, Rev 12:10, Rev 12:11, Rev 15:2, Rev 21:7; Joh 16:33; Jo1 5:4, Jo1 5:5
the tree: Rev 22:2, Rev 22:14; Gen 2:9, Gen 3:22-24; Pro 3:18, Pro 11:30, Pro 13:12, Pro 15:4
the paradise: Luk 23:43; Co2 12:4
Geneva 1599
2:7 (4) He 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 (5) the midst of the (b) paradise of God.
(4) The conclusion containing a commandment of attention, and a promise of everlasting life, shown in a figure; (Gen 2:9). (5) That is, in paradise after the manner of the Hebrew phrase.
(b) Thus Christ speaks as he is mediator.
John Gill
2:7 He that hath an ear,.... Such who have new ears given them, as all have who are made new creatures; such who have their ears circumcised, and opened by the Spirit of God; who hear with understanding, affection, and faith; who try what they hear, and approve, embrace, and retain that which is good,
Let him hear what the Spirit saith unto the churches; let such hearken, and listen with attention to what is said by the Spirit, in what goes before, and follows after, in this epistle, designed for the use of all the churches; from whence it appears, that this epistle was endited by the Spirit of God, and is of divine inspiration; that it was not intended for the single use of the church at Ephesus, but of all the churches; and not of the seven churches only, though the Alexandrian copy reads, "to the seven churches": but of all the churches in that period of time, which the Ephesine church represents; and which may also be useful to the churches of Christ in all other ages and periods of time. And moreover, it may be concluded from hence, that there are in this epistle, and so in all the rest, for the same words are subjoined to them all, some things which are parabolical and prophetic, and not obvious to everyone's understanding and view; for a like expression is used by our Lord, when he had delivered anything in a parabolical way, or was obscure; see Mt 11:15.
To him that overcometh: the false apostles, false teachers, and their doctrines; coldness, lukewarmness, and remissness in love; the impure tenets and practices of the Nicolaitans:
will I give to eat of the tree of life; by which is meant Jesus Christ himself, in allusion to the tree of life in the garden of Eden; and is so called, because he is the author of life, natural, spiritual, and eternal; and because of his fruit, the blessings of life and grace, that are in him, of which believers may eat by faith, and which they find to be soul quickening, comforting, strengthening, and satisfying; and which are Christ's gift to them, even both the food they eat, and the faith by which they eat, are his gifts. So Christ, under the name of Wisdom, is called the Tree of life, in Prov 3:18; and this is a name which is sometimes given by the Jews to the Messiah (e):
which is in the midst of the paradise of God; as the tree of life was in the garden of Eden, Gen 2:9. The Vulgate Latin, Syriac, and Ethiopic versions read, "the paradise of my God"; the God of Christ, as well as of his people; and by which may be meant, either the church on earth, which is as a paradise, Song 4:12; in the midst of which Christ is, affording his gracious presence, and reaching forth his grace, and the benefits of it, to his people; or heaven; see Gill on 2Cor 12:4, said to be of God, because it is of his preparing, and where he dwells, and in the midst of which Christ, the Tree of life, is; and this shows, that he is to be come at by faith, and his fruit to be eaten, and lived upon; and he is to be beheld and enjoyed by all his saints, as he is now, and will be more perfectly hereafter,
(e) Zohar in Gen. fol. 33. 3.
John Wesley
2:7 He that hath an ear, let him hear - Every man, whoever can hear at all, ought carefully to hear this. What the Spirit saith - In these great and precious promises. To the churches - And in them to every one that overcometh; that goeth on from faith and by faith to full victory over the world, and the flesh, and the devil. In these seven letters twelve promises are contained, which are an extract of all the promises of God. Some of them are not expressly mentioned again in this book, as "the hidden manna," the inscription of "the name of the new Jerusalem," the "sitting upon the throne." Some resemble what is afterwards mentioned, as "the hidden name," Rev_ 19:12; "the ruling the nations," Rev_ 19:15; "the morning star," Rev_ 22:16. And some are expressly mentioned, as "the tree of life," Rev_ 22:2; freedom from "the second death," Rev_ 20:6; the name in "the book of life," Rev_ 20:12; Rev_ 21:27; the remaining "in the temple of God," Rev_ 7:15; the inscription of "the name of God and of the Lamb," Rev_ 14:1; Rev_ 22:4. In these promises sometimes the enjoyment of the highest goods, sometimes deliverance from the greatest evils, is mentioned. And each implies the other, so that where either part is expressed, the whole is to be understood. That part is expressed which has most resemblance to the virtues or works of him that was spoken to in the letter preceding. To eat of the tree of life - The first thing promised in these letters is the last and highest in the accomplishment, Rev_ 22:2, Rev_ 22:14, Rev_ 22:19. The tree of life and the water of life go together, Rev_ 22:1-2; both implying the living with God eternally. In the paradise of my God - The word paradise means a garden of pleasure. In the earthly paradise there was one tree of life: there are no other trees in the paradise of God.
Robert Jamieson, A. R. Fausset and David Brown
2:7 He that hath an ear--This clause precedes the promise in the first three addresses, succeeds it in the last four. Thus the promises are enclosed on both sides with the precept urging the deepest attention as to the most momentous truths. Every man "hath an ear" naturally, but he alone will be able to hear spiritually to whom God has given "the hearing ear"; whose "ear God hath wakened" and "opened." Compare "Faith, the ears of the soul" [CLEMENT OF ALEXANDRIA].
the Spirit saith--What Christ saith, the Spirit saith; so one are the Second and Third Persons.
unto the churches--not merely to the particular, but to the universal Church.
overcometh--In John's Gospel (Jn 16:33) and First Epistle (1Jn 2:13-14; 1Jn 5:4-5) an object follows, namely, "the world," "the wicked one." Here, where the final issue is spoken of, the conqueror is named absolutely. Paul uses a similar image (1Cor 9:24-25; Ti2 2:5; but not the same as John's phrase, except Rom 12:21).
will I give--as the Judge. The tree of life in Paradise, lost by the fall, is restored by the Redeemer. Allusions to it occur in Prov 3:18; Prov 11:30; Prov 13:12; Prov 15:4, and prophetically, Rev_ 22:2, Rev_ 22:14; Ezek 47:12; compare Jn 6:51. It is interesting to note how closely these introductory addresses are linked to the body of Revelation. Thus, the tree of life here, with Rev_ 22:1; deliverance from the second death (Rev_ 2:11), with Rev_ 20:14; Rev_ 21:8; the new name (Rev_ 2:17), with Rev_ 14:1; power over the nations, with Rev_ 20:4; the morning star (Rev_ 2:28), with Rev_ 22:16; the white raiment (Rev_ 3:5), with Rev_ 4:4; Rev_ 16:15; the name in the book of life (Rev_ 3:5), with Rev_ 13:8; Rev_ 20:15; the new Jerusalem and its citizenship (Rev_ 3:12), with Rev_ 21:10.
give . . . tree of life--The thing promised corresponds to the kind of faithfulness manifested. They who refrain from Nicolaitane indulgences (Rev_ 2:6) and idol-meats (Rev_ 2:14-15), shall eat of meat infinitely superior, namely, the fruit of the tree of life, and the hidden manna (Rev_ 2:17).
in the midst of the paradise--The oldest manuscripts omit "the midst of." In Gen 2:9 these words are appropriate, for there were other trees in the garden, but not in the midst of it. Here the tree of life is simply in the paradise, for no other tree is mentioned in it; in Rev_ 22:2 the tree of life is "in the midst of the street of Jerusalem"; from this the clause was inserted here. Paradise (a Persian, or else Semitic word), originally used of any garden of delight; then specially of Eden; then the temporary abode of separate souls in bliss; then "the Paradise of God," the third heaven, the immediate presence of God.
of God-- (Ezek 28:13). One oldest manuscript, with Vulgate, Syriac, and Coptic, and CYPRIAN, read, "MY God," as in Rev_ 3:12. So Christ calls God, "My God and your God" (Jn 20:17; compare Eph 1:17). God is our God, in virtue of being peculiarly Christ's God. The main bliss of Paradise is that it is the Paradise of God; God Himself dwelling there (Rev_ 21:3).
2:82:8: Եւ առ հրեշտա՛կ Զմիւռնացւոց եկեղցւոյն գրեա՛. Ա՛յսպէս ասէ Անըսկի՛զբնն եւ Անվախճանն, որ եղեւ մեռեա՛լ՝ եւ կենդանացաւ[5110]. [5110] Օրինակ մի. Անսկիզբն եւ Անկատարածն, որ ե՛՛։
8 «Գրի՛ր նաեւ Զմիւռնիայի եկեղեցու հրեշտակին. «Այսպէս է ասում Անսկիզբը եւ Անվախճանը[3], որ մեռաւ եւ կենդանացաւ.[3] Յունարէնն ունի՝ Առաջինը և Վերջինը:
8 «Եւ Զմիւռնիայի մէջ եղած եկեղեցիին հրեշտակին գրէ. Այսպէս կ’ըսէ Առաջինը ու Վերջինը, որ մեռաւ ու կենդանացաւ.
Եւ առ հրեշտակ Զմիւռնացւոց եկեղեցւոյն գրեա. Այսպէս ասէ [25]Անսկիզբնն եւ Անվախճանն``, որ եղեւ մեռեալ եւ կենդանացաւ:

2:8: Եւ առ հրեշտա՛կ Զմիւռնացւոց եկեղցւոյն գրեա՛. Ա՛յսպէս ասէ Անըսկի՛զբնն եւ Անվախճանն, որ եղեւ մեռեա՛լ՝ եւ կենդանացաւ[5110].
[5110] Օրինակ մի. Անսկիզբն եւ Անկատարածն, որ ե՛՛։
8 «Գրի՛ր նաեւ Զմիւռնիայի եկեղեցու հրեշտակին. «Այսպէս է ասում Անսկիզբը եւ Անվախճանը[3], որ մեռաւ եւ կենդանացաւ.
[3] Յունարէնն ունի՝ Առաջինը և Վերջինը:
8 «Եւ Զմիւռնիայի մէջ եղած եկեղեցիին հրեշտակին գրէ. Այսպէս կ’ըսէ Առաջինը ու Վերջինը, որ մեռաւ ու կենդանացաւ.
zohrab-1805▾ eastern-1994▾ western am▾
2:88: И Ангелу Смирнской церкви напиши: так говорит Первый и Последний, Который был мертв, и се, жив:
2:8  καὶ τῶ ἀγγέλῳ τῆς ἐν σμύρνῃ ἐκκλησίας γράψον· τάδε λέγει ὁ πρῶτος καὶ ὁ ἔσχατος, ὃς ἐγένετο νεκρὸς καὶ ἔζησεν·
2:8. Καὶ (And) τῷ (unto-the-one) ἀγγέλῳ (unto-a-messenger) τῷ (unto-the-one) ἐν (in) Σμύρνῃ (unto-a-Smurna) ἐκκλησίας (of-a-calling-out-unto) γράψον (thou-should-have-scribed) Τάδε (to-the-ones-moreover,"λέγει (It-fortheth) ὁ ( the-one ) πρῶτος ( most-before ) καὶ ( and ) ὁ ( the-one ) ἔσχατος , ( most-bordered ,"ὃς (which) ἐγένετο ( it-had-became ) νεκρὸς (en-deaded) καὶ (and) ἔζησεν, (it-lifed-unto,"
2:8. et angelo Zmyrnae ecclesiae scribe haec dicit primus et novissimus qui fuit mortuus et vivitAnd to the angel of the church of Smyrna write: These things saith the First and the Last, who was dead and is alive:
8. And to the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and lived :
2:8. And to the Angel of the Church of Smyrna write: Thus says the First and the Last, he who was dead and now lives:
2:8. And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive;
And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive:

8: И Ангелу Смирнской церкви напиши: так говорит Первый и Последний, Который был мертв, и се, жив:
2:8  καὶ τῶ ἀγγέλῳ τῆς ἐν σμύρνῃ ἐκκλησίας γράψον· τάδε λέγει ὁ πρῶτος καὶ ὁ ἔσχατος, ὃς ἐγένετο νεκρὸς καὶ ἔζησεν·
2:8. et angelo Zmyrnae ecclesiae scribe haec dicit primus et novissimus qui fuit mortuus et vivit
And to the angel of the church of Smyrna write: These things saith the First and the Last, who was dead and is alive:
2:8. And to the Angel of the Church of Smyrna write: Thus says the First and the Last, he who was dead and now lives:
2:8. And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Город Смирна принадлежит к числу древнейших городов Малой Азии. Смирнская церковь возникла после 70: года. Смирна и по сие время удерживает достоинство митрополии и во внешнем своем состоянии превосходит все древние христианские города этого края. К епископу этой церкви, может быть, к св. Поликарпу Господь обращается со Своим откровением. В Его словах заключается указание на Иисуса Христа как Вседержителя, который в Самом Себе указывает всему цель существования. Воскресение же Иисуса Христа уверяет христиан в возможности получения вечного блаженства после всеобщего воскресения и суда.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Church in Smyrna.A. D. 95.
8 And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; 9 I 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. 10 Fear 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. 11 He 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.

We now proceed to the second epistle sent to another of the Asian churches, where, as before, observe,

I. The preface or inscription in both parts. 1. The superscription, telling us to whom it was more expressly and immediately directed: To the angel of the church in Smyrna, a place well known at this day by our merchants, a city of great trade and wealth, perhaps the only city of all the seven that is still known by the same name, now however no longer distinguished for its Christian church being overrun by Mahomedism. 2. The subscription, containing another of the glorious titles of our Lord Jesus, the first and the last, he that was dead and is alive, taken out of ch. i. 17, 18. (1.) Jesus Christ is the first and the last. It is but a little scantling of time that is allowed to us in this world, but our Redeemer is the first and the last. He is the first, for by him all things were made, and he was before all things with God and was God himself. He is the last, for all things are made for him, and he will be the Judge of all. This surely is the title of God, from everlasting and to everlasting, and it is the title of one that is an unchangeable Mediator between God and man, Jesus, the same yesterday, to-day, and for ever. He was the first, for by him the foundation of the church was laid in the patriarchal state; and he is the last, for by him the top-stone will be brought forth and laid in the end of time. (2.) He was dead and is alive. He was dead, and died for our sins; he is alive, for he rose again for our justification, and he ever lives to make intercession for us. He was dead, and by dying purchased salvation for us; he is alive, and by his life applies this salvation to us. And if, when we were enemies, we were reconciled by his death, much more, being reconciled, we shall be saved by his life. His death we commemorate every sacrament day; his resurrection and life every sabbath day.

II. The subject-matter of this epistle to Smyrna, where, after the common declaration of Christ's omniscience, and the perfect cognizance he has of all the works of men and especially of his churches, he takes notice,

1. Of the improvement they had made in their spiritual state. This comes in in a short parentheses; yet it is very emphatic: But thou art rich (v. 10), poor in temporals, but rich in spirituals--poor in spirit, and yet rich in grace. Their spiritual riches are set off by their outward poverty. Many who are rich in temporals are poor in spirituals. Thus it was with the church of Laodicea. Some who are poor outwardly are inwardly rich, rich in faith and in good works, rich in privileges, rich in bonds and deeds of gift, rich in hope, rich in reversion. Spiritual riches are usually the reward of great diligence; the diligent hand makes rich. Where there is spiritual plenty, outward poverty may be better borne; and when God's people are impoverished in temporals, for the sake of Christ and a good conscience, he makes all up to them in spiritual riches, which are much more satisfying and enduring.

2. Of their sufferings: I know thy tribulation and thy poverty--the persecution they underwent, even to the spoiling of their goods. Those who will be faithful to Christ must expect to go through many tribulations; but Jesus Christ takes particular notice of all their troubles. In all their afflictions, he is afflicted, and he will recompense tribulation to those who trouble them, but to those that are troubled rest with himself.

3. He knows the wickedness and the falsehood of their enemies: I know the blasphemy of those that say they are Jews, but are not; that is, of those who pretend to be the only peculiar covenant-people of God, as the Jews boasted themselves to be, even after God had rejected them; or of those who would be setting up the Jewish rites and ceremonies, which were now not only antiquated, but abrogated; these may say that they only are the church of God in the world, when indeed they are the synagogue of Satan. Observe, (1.) As Christ has a church in the world, the spiritual Israel of God, so the devil has his synagogue. Those assemblies which are set up in opposition to the truths of the gospel, and which promote and propagate damnable errors,--those which are set up in opposition to the purity and spirituality of gospel worship, and which promote and propagate the vain inventions of men and rites and ceremonies which never entered into the thoughts of God,--these are all synagogues of Satan: he presides over them, he works in them, his interests are served by them, and he receives a horrid homage and honour from them. (2.) For the synagogues of Satan to give themselves out to be the church or Israel of God is no less than blasphemy. God is greatly dishonoured when his name is made use of to promote and patronize the interests of Satan; and he has a high resentment of this blasphemy, and will take a just revenge on those who persist in it.

4. He foreknows the future trials of his people, and forewarns them of them, and fore-arms them against them. (1.) He forewarns them of future trials: The devil shall cast some of you into prison, and you shall have tribulation, v. 10. The people of God must look for a series and succession of troubles in this world, and their troubles usually rise higher. They had been impoverished by their tribulations before; now they must be imprisoned. Observe, It is the devil that stirs up his instruments, wicked men, to persecute the people of God; tyrants and persecutors are the devil's tools, though they gratify their own sinful malignity, and know not that they are actuated by a diabolical malice. (2.) Christ fore-arms them against these approaching troubles, [1.] By his counsel: Fear none of these things. This is not only a word of command, but of efficacy, no, only forbidding slavish fear, but subduing it and furnishing the soul with strength and courage. [2.] By showing them how their sufferings would be alleviated and limited. First, They should not be universal. It would be some of them, not all, who should be cast into prison, those who were best able to bear it and might expect to be visited and comforted by the rest. Secondly, They were not to be perpetual, but for a set time, and a short time: Ten days. It should not be everlasting tribulation, the time should be shortened for the elect's sake. Thirdly, It should be to try them, not to destroy them, that their faith, and patience, and courage, might be proved and improved, and be found to honour and glory. [3.] By proposing and promising a glorious reward to their fidelity: Be thou faithful to death, and I will give thee a crown of life. Observe, First, The sureness of the reward: I will give thee. He has said it that is able to do it; and he has undertaken that he will do it. They shall have the reward from his own hand, and none of their enemies shall be able to wrest it out of his hand, or to pull it from their heads. Secondly, The suitableness of it. 1. A crown, to reward their poverty, their fidelity, and their conflict. 2. A crown of life, to reward those who are faithful even unto death, who are faithful till they die, and who part with life itself in fidelity to Christ. The life so worn out in his service, or laid down in his cause, shall be rewarded with another and a much better life that shall be eternal.

III. The conclusion of this message, and that, as before, 1. With a call to universal attention, that all men, all the world, should hear what passes between Christ and his churches--how he commends them, how he comforts them, how he reproves their failures, how he rewards their fidelity. It concerns all the inhabitants of the world to observe God's dealings with his own people; all the world may learn instruction and wisdom thereby. 2. With a gracious promise to the conquering Christian: He that overcometh shall not be hurt of the second death, v. 11. Observe, (1.) There is not only a first, but a second death, a death after the body is dead. (2.) This second death is unspeakably worse than the first death, both in the dying pangs and agonies of it (which are the agonies of the soul, without any mixture of support) and in the duration; it is eternal death, dying the death, to die and to be always dying. This is hurtful indeed, fatally hurtful, to all who fall under it. (3.) From this hurtful, this destructive death, Christ will save all his faithful servants; the second death shall have no power over those who are partakers of the first resurrection: the first death shall not hurt them, and the second death shall have no power over them.
Adam Clarke: Commentary on the Bible - 1831
2:8: Unto the angel - This was probably the famous Polycarp. See below.
These things saith the first and the last - He who is eternal; from whom all things come, and to whom all things must return. Which was dead, for the redemption of the world; and is alive to die no more for ever, his glorified humanity being enthroned at the Father's right hand.
Albert Barnes: Notes on the Bible - 1834
2:8: And unto the angel of the church in Smyrna write - On the meaning of the word "angel," see the notes on Rev 1:20.
These things saith the first and the last - See the notes on Rev 1:8, Rev 1:17.
Which was dead, and is alive - See the notes on Rev 1:18. The idea is, that he is a Living Saviour; and there was a propriety in referring to that fact here from the nature of the promise which he was about to make to the church at Smyrna: "He that overcometh shall not be hurt of the second death," Rev 2:11. As he had himself triumphed over death in all its forms, and was now alive foRev_er, it was appropriate that he should promise to his true friends the same protection from the second death. He who was wholly beyond the reach of death could give the assurance that they who put their trust in him should come off victorious.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: the angel: Rev 2:1
the first: Rev 1:8, Rev 1:11, Rev 1:17, Rev 1:18
Geneva 1599
2:8 (6) And unto the angel of the church in (c) Smyrna write; These things saith the first and the last, which was dead, and is alive;
(6) The second passage is to the pastors of the church of the Smyrnians. The introduction is taken out of (Rev_ 1:17-18).
(c) Smyrna was one of the cities of Ionia in Asia.
John Gill
2:8 And unto the angel of the church in Smyrna write,.... Of the city of Smyrna; see Gill on Rev_ 1:11. That there was a church of Christ here is not to be doubted, though by whom it was founded is not certain; very likely by the Apostle Paul, who was in those parts, and by whose means all Asia heard the Gospel of Christ, Acts 19:10. Some think the present angel or pastor of this church, was Polycarp, the disciple of John. Irenaeus (f), who knew him, says he was appointed bishop of Smyrna by the apostles. Here he suffered martyrdom, and was buried: the large amphitheatre, in which he was put to death, is still to be seen, and his sepulchre is yet preserved in this place (g): a very famous epistle, sent by this church at Smyrna to the churches at Pontus, giving an account of the martyrdom of Polycarp, and others, is extant in Eusebius (h). According to the Apostolical Constitutions (i), the first bishops of Smyrna were Aristo Strataeas and Aristo the second, and Apelles, of whom mention is made in Rom 16:10; and who is reckoned among the seventy disciples; See Gill on Lk 10:1; and is said to be bishop of Smyrna before Polycarp; who succeeded Polycarp, I do not find; but it is said there was a church at Smyrna in the "third" century; and so there was in the beginning of the "fourth", since there was a bishop from hence in the council at Nice: and in the "fifth" century, mention is made of several bishops of this place; as of Cyrus, a native of Constantinople; and Protherius, who, it is thought, succeeded him, and was present in the synod at Chalcedon; and Aethericus, who assisted at three synods in this century, at Constantinople, Ephesus, and Chalcedon: and in the "sixth" century, there was a bishop of Smyrna in the fifth synod held at Rome and Constantinople: and even in the "eighth" century, one Antony, a monk, supplied the place of the bishop of Smyrna in the Nicene synod (k). The Turks have in this place now thirteen mosques, the Jews two synagogues, and of the Christians there are two churches belonging to the Greeks, and one to the Armenians (l). This church, and its pastor, represent the state of the church under the persecutions of the Roman emperors. Smyrna signifies "myrrh", which being bitter of taste, is expressive of the bitter afflictions, and persecutions, and deaths, the people of God in this interval endured; and yet, as myrrh is of a sweet smell, so were those saints, in their sufferings for Christ, exceeding grateful and well pleasing to him; wherefore nothing is said by way of complaint to this church; not that she was without fault, but it was proper to use her tenderly in her afflicted state: and, as Dr. More observes, as myrrh was used in the embalming of dead bodies, it may point to the many deaths and martyrdoms of the saints in this period, whereby their names and memories are perpetuated and eternized,
These things saith the first and the last, which was dead, and is alive. Of these characters of Christ; see Gill on Rev_ 1:8, Rev_ 1:11, Rev_ 1:17, Rev_ 1:18; and they are very appropriately mentioned, to encourage the saints under their sufferings of death; since Christ, who is the eternal God, had in human nature tasted of the bitterness of death for them, and was risen again; suggesting, that though they were called to undergo the bitterest deaths for his sake, they should be raised again as he was, and live with him for ever. The Ethiopic version reads, "thus saith the holy Spirit"; but it cannot be said of him that "he was dead",
(f) Adv. Haeres. l. 3. c. 3. (g) Vid. Smith. Notitia septem Eccles. Asiae, p. 164, 165. (h) Hist. Eccles. l. 4. c. 15. (i) L. 7. c. 46. (k) Hist. Eccles. Magdeburg. cent. 3. c. p. 2. cent. 4. c. 2. p. 3. cent. 5. c. 2. p. 3. c. 10. p. 595, 596. cent. 6. c. 2. p. 4. cent. 8. c. 2. p. 4. (l) Smith. Notitia, p. 167.
John Wesley
2:8 These things saith the first and the last, who was dead and is alive - How directly does this description tend to confirm him against the fear of death! Rev_ 2:10-11. Even with the comfort wherewith St. John himself was comforted, Rev_ 1:17-18, shall the angel of this church be comforted.
Robert Jamieson, A. R. Fausset and David Brown
2:8 Smyrna--in Ionia, a little to the north of Ephesus. POLYCARP, martyred in A.D. 168, eighty-six years after his conversion, was bishop, and probably "the angel of the Church in Smyrna" meant here. The allusions to persecutions and faithfulness unto death accord with this view. IGNATIUS [The Martyrdom of Ignatius 3], on his way to martyrdom in Rome, wrote to POLYCARP, then (A.D. 108) bishop of Smyrna; if his bishopric commenced ten or twelve years earlier, the dates will harmonize. TERTULLIAN [The Prescription against Heretics, 32], and IRENÆUS, who had talked with POLYCARP in youth, tell us POLYCARP was consecrated bishop of Smyrna by St. John.
the first . . . the last . . . was dead . . . is alive--The attributes of Christ most calculated to comfort the Church of Smyrna under its persecutions; resumed from Rev_ 1:17-18. As death was to Him but the gate to life eternal, so it is to be to them (Rev_ 2:10-11).
2:92:9: Տեսի՛ զգործս քո՝ եւ զնեղութիւն եւ զաղքատութիւն, այլ աղքատութիւն քո՝ մեծութի՛ւն եղիցի. եւ զհայհոյութիւնն՝ որ ասէին զինքեանս Հրեա՛յս գոլ, եւ չէի՛ն ինչ, այլ ժողով Սատանայի[5111]: [5111] Ոմանք. Եւ չեն ինչ, այլ ժո՛՛։ Ուր Ոսկան. Եւ ոչ են, այլ ժողովք Սա՛՛։
9 տեսայ քո գործերը, նեղութիւնը եւ աղքատութիւնը (իսկ քո աղքատութիւնը հարստութիւն պիտի դառնայ), նաեւ հայհոյութիւնը նրանց, որ իրենք իրենց մասին ասում էին, թէ հրեաներ են, բայց այլ բան չէին, քան Սատանայի ժողովուրդ:
9 ‘Գիտեմ քու գործերդ ու նեղութիւնդ եւ աղքատութիւնդ, բայց հարուստ ես, ու անոնց հայհոյութիւնը՝ որ կ’ըսեն թէ իրենք Հրեայ են, բայց չեն հապա Սատանայի ժողովուրդ։
[26]Տեսի զգործս քո եւ զնեղութիւն եւ զաղքատութիւն, ([27]այլ աղքատութիւն քո մեծութիւն եղիցի``,) եւ զհայհոյութիւնն, որ ասէին զինքեանս Հրեայս գոլ` եւ չէին ինչ, այլ` ժողով Սատանայի:

2:9: Տեսի՛ զգործս քո՝ եւ զնեղութիւն եւ զաղքատութիւն, այլ աղքատութիւն քո՝ մեծութի՛ւն եղիցի. եւ զհայհոյութիւնն՝ որ ասէին զինքեանս Հրեա՛յս գոլ, եւ չէի՛ն ինչ, այլ ժողով Սատանայի[5111]:
[5111] Ոմանք. Եւ չեն ինչ, այլ ժո՛՛։ Ուր Ոսկան. Եւ ոչ են, այլ ժողովք Սա՛՛։
9 տեսայ քո գործերը, նեղութիւնը եւ աղքատութիւնը (իսկ քո աղքատութիւնը հարստութիւն պիտի դառնայ), նաեւ հայհոյութիւնը նրանց, որ իրենք իրենց մասին ասում էին, թէ հրեաներ են, բայց այլ բան չէին, քան Սատանայի ժողովուրդ:
9 ‘Գիտեմ քու գործերդ ու նեղութիւնդ եւ աղքատութիւնդ, բայց հարուստ ես, ու անոնց հայհոյութիւնը՝ որ կ’ըսեն թէ իրենք Հրեայ են, բայց չեն հապա Սատանայի ժողովուրդ։
zohrab-1805▾ eastern-1994▾ western am▾
2:99: Знаю твои дела, и скорбь, и нищету (впрочем ты богат), и злословие от тех, которые говорят о себе, что они Иудеи, а они не таковы, но сборище сатанинское.
2:9  οἶδά σου τὴν θλῖψιν καὶ τὴν πτωχείαν, ἀλλὰ πλούσιος εἶ, καὶ τὴν βλασφημίαν ἐκ τῶν λεγόντων ἰουδαίους εἶναι ἑαυτούς, καὶ οὐκ εἰσὶν ἀλλὰ συναγωγὴ τοῦ σατανᾶ.
2:9. Οἶδά (I-had-come-to-see) σου (of-thee) τὴν (to-the-one) θλίψιν (to-a-pressing) καὶ (and) τὴν (to-the-one) πτωχείαν, (to-a-beggaring-of,"ἀλλὰ (other) πλούσιος (wealth-belonged) εἶ, (thou-be,"καὶ (and) τὴν (to-the-one) βλασφημίαν (to-a-harmful-declaring-unto) ἐκ (out) τῶν (of-the-ones) λεγόντων ( of-forthing ) Ἰουδαίους ( to-Iouda-belonged ) εἶναι (to-be) ἑαυτούς, (to-selves,"καὶ (and) οὐκ (not) εἰσίν, (they-be,"ἀλλὰ (other) συναγωγὴ (a-leading-together) τοῦ (of-the-one) Σατανᾶ. (of-a-satanas)
2:9. scio tribulationem tuam et paupertatem tuam sed dives es et blasphemaris ab his qui se dicunt Iudaeos esse et non sunt sed sunt synagoga SatanaeI know thy tribulation and thy poverty: but thou art rich. And thou art blasphemed by them that say they are Jews and are not, but are the synagogue of Satan.
9. I know thy tribulation, and thy poverty ( but thou art rich), and the blasphemy of them which say they are Jews, and they are not, but are a synagogue of Satan.
2:9. I know your tribulation and your poverty, but you are rich, and that you are blasphemed by those who declare themselves to be Jews and are not, but who are a synagogue of Satan.
2:9. I 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.
I 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:

9: Знаю твои дела, и скорбь, и нищету (впрочем ты богат), и злословие от тех, которые говорят о себе, что они Иудеи, а они не таковы, но сборище сатанинское.
2:9  οἶδά σου τὴν θλῖψιν καὶ τὴν πτωχείαν, ἀλλὰ πλούσιος εἶ, καὶ τὴν βλασφημίαν ἐκ τῶν λεγόντων ἰουδαίους εἶναι ἑαυτούς, καὶ οὐκ εἰσὶν ἀλλὰ συναγωγὴ τοῦ σατανᾶ.
2:9. scio tribulationem tuam et paupertatem tuam sed dives es et blasphemaris ab his qui se dicunt Iudaeos esse et non sunt sed sunt synagoga Satanae
I know thy tribulation and thy poverty: but thou art rich. And thou art blasphemed by them that say they are Jews and are not, but are the synagogue of Satan.
2:9. I know your tribulation and your poverty, but you are rich, and that you are blasphemed by those who declare themselves to be Jews and are not, but who are a synagogue of Satan.
2:9. I 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Словами 9: ст. Господь возводит смирнян к мысли о Своем промыслительном всеведении. Он видит человеческие скорби и материальную нищету; но ценит и терпеливую христианскую надежду, и преданность Богу, которые здесь названы христианским богатством. Апокалипсис называет иудеев сборищем сатанинским, давая этим самым понять, что он имеет ввиду иудеев, ставших в решительную вражду по отношению к христианству. А синагогальное управление их делало иудеев особенно сильными и вредными в этом случае (Иак II:6-7).
Adam Clarke: Commentary on the Bible - 1831
2:9: I know thy works - As he had spoken to the preceding Church, so he speaks to this: I know all that ye have done, and all that ye have suffered. The tribulation here mentioned must mean persecution, either from the Jews, the heathens, or from the heretics, who, because of their flesh-pampering doctrines might have had many partisans at Smyrna.
And poverty - Stripped probably of all their temporal possessions, because of their attachment to the Gospel.
But thou art rich - Rich in faith, and heir of the kingdom of Christ.
The blasphemy of them which say they are Jews - There were persons there who professed Judaism, and had a synagogue in the place, and professed to worship the true God; but they had no genuine religion, and they served the devil rather than God. They applied a sacred name to an unholy thing: and this is one meaning of the word blasphemy in this book.
Albert Barnes: Notes on the Bible - 1834
2:9: I know thy works - The uniform method of introducing these epistles, implying a most intimate acquaintance with all that pertained to the church. See the notes on Rev 2:2.
And tribulation - This word is of a general signification, and probably includes all that they suffered in any form, whether from persecution, poverty, or the blasphemy of opposers.
And poverty - It would seem that this church, at that time, was eminently poor, for this is not specified in regard to any one of the others. No reason is suggested why they were particularly poor. It was not, indeed, an uncommon characteristic of early Christians (compare Co1 1:26-28), but there might have Been some special reasons why that church was eminently so. It is, however, the only church of the seven which has survived, and perhaps in the end its poverty was no disadvantage.
But thou art rich - Not in this world's goods, but in a more important respect - in the grace and favor of God. These things are not infrequently united. Poverty is no hindrance to the favor of God, and there are some things in it which are favorable to the promotion of a right spirit toward God which are not found where there is abundant wealth. The Saviour was eminently poor, and not a few of his most devoted and useful followers have had as little of this world's goods as he had. The poor should always be cheerful and happy, if they can hear their Saviour saying unto them, "I know thy poverty - but thou art rich." However keen the feeling arising from the reflection "I am a poor man," the edge of the sorrow is taken off if the mind can be turned to a brighter image - "but thou art rich."
And I know the blasphemy - The reproaches; the harsh and bitter Rev_ilings. On the word "blasphemy," see the notes on Mat 9:3; Mat 26:65. The word here does not seem to refer to blasphemy against God, but to bitter reproaches against themselves. The reason of these reproaches is not stated, but it was doubtless on account of their religion.
Of them which say they are Jews - Who profess to be Jews. The idea seems to be that though they were of Jewish extraction, and professed to be Jews, they were not true Jews; they indulged in a bitterness of reproach, and a severity of language, which showed that they had not the spirit of the Jewish religion; they had nothing which became those who were under the guidance of the spirit of their own Scriptures. That would have inculcated and fostered a milder temper; and the meaning here is, that although they were of Jewish origin, they were not worthy of the name. That spirit of bitter opposition was indeed often manifested in their treatment of Christians, as it had been of the Saviour, but still it was foreign to the true nature of their religion. There were Jews in all parts of Asia Minor, and the apostles often encountered them in their journeyings, but it would seem that there was something which had particularly embittered those of Smyrna against Christianity. What this was is now unknown.
It may throw some light on the passage, however, to remark that at a somewhat later period - in the time of the martyrdom of Polycarp - the Jews of Smyrna were among the most bitter of the enemies of Christians, and among the most violent in demanding the death of Polycarp. Eusebius (Eccl. Hist. 4:15) says,. that when Polycarp was apprehended, and brought before the proconsul at Smyrna, the Jews were the most furious of all in demanding his condemnation. When the mob, after his condemnation to death, set about gathering fuel to burn him, "the Jews," says he, "being especially zealous, as was their custom - μάλιστα προθύμως, ὡς ἔθος αὐτοῖς malista prothumō s, hō s ethos autois - ran to procure fuel." And when, as the burning failed, the martyr was transfixed with weapons, the Jews urged and besought the magistrate that his body might not be given up to Christians. Possibly at the time when this epistle was directed to be sent to Smyrna, there were Jews there who manifested the same spirit which those of their countrymen did afterward, who urged on the death of Polycarp.
But are the synagogue of Satan - Deserve rather to be called the synagogue of Satan. The synagogue was a Jewish place of worship (compare the notes on Mat 4:23), but the word originally denoted "the assembly" or "the congregation." The meaning here is plain, that though they worshipped in a synagogue, and professed to be the worshippers of God, yet they were not worthy of the name, and deserved rather to be regarded as in the service of Satan. "Satan" is the word that is properly applied to the great evil spirit, elsewhere called the devil. See the Luk 22:3 note, and Job 1:6 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: know: Rev 2:2
tribulation: Rev 7:14; Joh 16:33; Act 14:22; Rom 5:3, Rom 8:35, Rom 12:12; Th1 3:4; Th2 1:6, Th2 1:7
poverty: Luk 4:18, Luk 6:20; Co2 8:2, Co2 8:9; Jam 2:5, Jam 2:6
thou art: Rev 3:17, Rev 3:18; Luk 12:21; Co2 6:10; Ti1 6:18; Jam 2:5, Jam 2:6
the blasphemy: Luk 22:65; Act 26:11; Ti1 1:13
which: Rom 2:17, Rom 2:28, Rom 2:29, Rom 9:6
the synagogue: Rev 3:9
Geneva 1599
2:9 (7) I 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.
(7) The proposition of praise is in this verse, and of exhortation joined with a promise, is in (Rev_ 2:10).
John Gill
2:9 I know thy works,.... Good works, as before in Rev_ 2:2,
and tribulation; this is Christ's legacy to his people, and which lies in their way to heaven; and never was the way of any to heaven more strewed with it than was the way of the saints in this period. But Christ took notice of it, and of them in it; he knew their souls in adversity, and remarked their patience under it, and their constancy, and close adherence to him:
and poverty; which was true in a literal sense, through the spoiling of their goods, to which they were exposed for the profession of Christ: nothing is more contemptible among men than poverty, yet Christ takes notice of it, and owns his people in it; for this poverty came not by sin, but by sufferings for his sake:
but thou art rich; they were rich, in faith, and heirs of a kingdom, though poor in this world; they were rich with the riches of Christ, with the blessings of the covenant, with the graces of the Spirit, and in good works; they were kings and priests unto God, had a kingdom of grace here, and a right to the kingdom of glory hereafter; and were heirs of God, and joint heirs with Christ,
And I know the blasphemy of them which say they are Jews, and are not; who asserted themselves to be the true Israel of God, Jews that were so inwardly, regenerate persons, or truly Christians; for the Christians, baptized persons (m), were by the Heathens called Jews; but these were not, they professed Christianity in words, but in works denied it; they were men of bad principles and practices, and both blasphemed the ways and doctrines of Christ themselves, and caused them to be blasphemed by others also; they were false Christians, nominal professors, and shunned persecution for the Gospel; who were not what they would be thought to be: these were the broachers of heresies in this period of time, in which there was a multitude of them, and which chiefly respected the doctrine of the Trinity, and the person of Christ; and they were introducers of Pagan and Jewish rites into the church, and were men of flagitious lives and conversations, and paved the way for the man of sin:
but are the synagogue of Satan: were the children of the devil, imitated him, and were influenced by him, and were the forerunners of antichrist, whose coming was after the working of Satan,
(m) Vid. Arrian. Epictet. l. 2. c. 9.
John Wesley
2:9 I know thy affliction and poverty - A poor prerogative in the eyes of the world! The angel at Philadelphia likewise had in their sight but "a little strength." And yet these two were the most honourable of all in the eyes of the Lord. But thou art rich - In faith and love, of more value than all the kingdoms of the earth. Who say they are Jews - God's own people. And are not - They are not Jews inwardly, not circumcised in heart. But a synagogue of Satan - Who, like them, was a liar and a murderer from the beginning.
Robert Jamieson, A. R. Fausset and David Brown
2:9 thy works, and--omitted in two oldest manuscripts, Vulgate, and Coptic. Supported by one oldest manuscript.
tribulation--owing to persecution.
poverty--owing to "the spoiling of their goods."
but thou art rich--in grace. Contrast Laodicea, rich in the world's eyes and her own, poor before God. "There are both poor rich-men, and rich poor-men in God's sight" [TRENCH].
blasphemy of them--blasphemous calumny of thee on the part of (or arising from) them.
say they are Jews, and are not--Jews by national descent, but not spiritually of "the true circumcision." The Jews blaspheme Christ as "the hanged one." As elsewhere, so at Smyrna they bitterly opposed Christianity; and at POLYCARP'S martyrdom they joined the heathens in clamoring for his being cast to the lions; and when there was an obstacle to this, for his being burnt alive; and with their own hands they carried logs for the pile.
synagogue of Satan--Only once is the term "synagogue" in the New Testament used of the Christian assembly, and that by the apostle who longest maintained the union of the Church and Jewish Synagogue. As the Jews more and more opposed Christianity, and it more and more rooted itself in the Gentile world, the term "synagogue" was left altogether to the former, and Christians appropriated exclusively the honorable term "Church"; contrast an earlier time when the Jewish theocracy is called "the Church in the wilderness." Compare Num 16:3; Num 20:4, "congregation of the Lord." Even in Jas 2:2 it is "your (not the Lord's) assembly." The Jews, who might have been "the Church of God," had now, by their opposition and unbelief, become the synagogue of Satan. So "the throne of Satan" (Rev_ 2:13) represents the heathens' opposition to Christianity; "the depths of Satan" (Rev_ 2:24), the opposition of heretics.
2:102:10: Մի՛ երկնչիր՝ վասն որոյ կամիս չարչարել. ահա հանդերձէ Բանսարկուն արկանել ՚ի ձէնջ ՚ի բանտ, զի փորձիցի՛ք, եւ ունիք նեղութիւն աւուրս տա՛սն. լե՛ր հաւատարիմ մինչեւ ՚ի մահ, եւ տաց քեզ զպսակն կենաց[5112]: [5112] Ոմանք. Ահա հանդերձեալ է Բան՛՛։ Ոսկան. Եւ ունիցիք զնեղութիւն։
10 Մի՛ երկնչիր այն բանի համար, որ պիտի չարչարուես. ահա բանսարկուն պատրաստ է ձեզնից մի քանիսին բանտ նետելու, որպէսզի փորձուէք եւ տասը օր նեղութիւն կրէք. եղի՛ր հաւատարիմ մինչեւ մահ, եւ ես քեզ կեանքի պսակը պիտի տամ:
10 Բնաւ մի՛ վախնար այն բաներէն որոնք պիտի կրես. ահա Բանսարկուն ձեզմէ մէկ քանիները բանտը պիտի ձգէ, որպէս զի փորձուիք եւ տասը օր նեղութիւն պիտի ունենաք։ Մինչեւ մահ հաւատարիմ եղէ՛ք ու ձեզի կենաց պսակը պիտի տամ։
Մի՛ երկնչիր, [28]վասն որոյ կամիս չարչարել``. ահա հանդերձեալ է Բանսարկուն արկանել ի ձէնջ ի բանտ, զի փորձիցիք, եւ ունիցիք նեղութիւն աւուրս տասն. լեր հաւատարիմ մինչեւ ի մահ, եւ տաց քեզ զպսակն կենաց:

2:10: Մի՛ երկնչիր՝ վասն որոյ կամիս չարչարել. ահա հանդերձէ Բանսարկուն արկանել ՚ի ձէնջ ՚ի բանտ, զի փորձիցի՛ք, եւ ունիք նեղութիւն աւուրս տա՛սն. լե՛ր հաւատարիմ մինչեւ ՚ի մահ, եւ տաց քեզ զպսակն կենաց[5112]:
[5112] Ոմանք. Ահա հանդերձեալ է Բան՛՛։ Ոսկան. Եւ ունիցիք զնեղութիւն։
10 Մի՛ երկնչիր այն բանի համար, որ պիտի չարչարուես. ահա բանսարկուն պատրաստ է ձեզնից մի քանիսին բանտ նետելու, որպէսզի փորձուէք եւ տասը օր նեղութիւն կրէք. եղի՛ր հաւատարիմ մինչեւ մահ, եւ ես քեզ կեանքի պսակը պիտի տամ:
10 Բնաւ մի՛ վախնար այն բաներէն որոնք պիտի կրես. ահա Բանսարկուն ձեզմէ մէկ քանիները բանտը պիտի ձգէ, որպէս զի փորձուիք եւ տասը օր նեղութիւն պիտի ունենաք։ Մինչեւ մահ հաւատարիմ եղէ՛ք ու ձեզի կենաց պսակը պիտի տամ։
zohrab-1805▾ eastern-1994▾ western am▾
2:1010: Не бойся ничего, что тебе надобно будет претерпеть. Вот, диавол будет ввергать из среды вас в темницу, чтобы искусить вас, и будете иметь скорбь дней десять. Будь верен до смерти, и дам тебе венец жизни.
2:10  μηδὲν φοβοῦ ἃ μέλλεις πάσχειν. ἰδοὺ μέλλει βάλλειν ὁ διάβολος ἐξ ὑμῶν εἰς φυλακὴν ἵνα πειρασθῆτε, καὶ ἕξετε θλῖψιν ἡμερῶν δέκα. γίνου πιστὸς ἄχρι θανάτου, καὶ δώσω σοι τὸν στέφανον τῆς ζωῆς.
2:10. μὴ (Lest) φοβοῦ ( thou-should-fearee-unto ) ἃ ( to-which ) μέλλεις (thou-impend) πάσχειν. (to-experience) ἰδοὺ ( Thou-should-have-had-seen ,"μέλλει (it-impendeth) βάλλειν (to-cast,"ὁ (the-one) διάβολος (casted-through,"ἐξ (out) ὑμῶν (of-ye) εἰς (into) φυλακὴν (to-a-guarding) ἵνα (so) πειρασθῆτε , ( ye-might-have-been-pierced-to ,"καὶ (and) ἔχητε (ye-might-hold) θλίψιν (to-a-pressing) ἡμερῶν ( of-days ) δέκα . ( of-ten ) γίνου ( Thou-should-become ) πιστὸς (trusted) ἄχρι (unto-whilst) θανάτου, (of-a-death) καὶ (and) δώσω (I-shall-give) σοι (unto-thee) τὸν (to-the-one) στέφανον (to-a-wreath) τῆς (of-the-one) ζωῆς. (of-a-lifing)
2:10. nihil horum timeas quae passurus es ecce missurus est diabolus ex vobis in carcerem ut temptemini et habebitis tribulationem diebus decem esto fidelis usque ad mortem et dabo tibi coronam vitaeFear none of those things which thou shalt suffer. Behold, the devil will cast some of you into prison, that you may be tried: and you shall have tribulation ten days. Be thou faithful unto death: and I will give thee the crown of life.
10. Fear not the things which thou art about to suffer: behold, the devil is about to 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 the crown of life.
2:10. You should fear nothing amid those things which you will suffer. Behold, the devil will cast some of you into prison, so that you may be tested. And you will have tribulation for ten days. Be faithful even unto death, and I will give to you the crown of life.
2:10. Fear 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.
Fear 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:

10: Не бойся ничего, что тебе надобно будет претерпеть. Вот, диавол будет ввергать из среды вас в темницу, чтобы искусить вас, и будете иметь скорбь дней десять. Будь верен до смерти, и дам тебе венец жизни.
2:10  μηδὲν φοβοῦ ἃ μέλλεις πάσχειν. ἰδοὺ μέλλει βάλλειν ὁ διάβολος ἐξ ὑμῶν εἰς φυλακὴν ἵνα πειρασθῆτε, καὶ ἕξετε θλῖψιν ἡμερῶν δέκα. γίνου πιστὸς ἄχρι θανάτου, καὶ δώσω σοι τὸν στέφανον τῆς ζωῆς.
2:10. nihil horum timeas quae passurus es ecce missurus est diabolus ex vobis in carcerem ut temptemini et habebitis tribulationem diebus decem esto fidelis usque ad mortem et dabo tibi coronam vitae
Fear none of those things which thou shalt suffer. Behold, the devil will cast some of you into prison, that you may be tried: and you shall have tribulation ten days. Be thou faithful unto death: and I will give thee the crown of life.
2:10. You should fear nothing amid those things which you will suffer. Behold, the devil will cast some of you into prison, so that you may be tested. And you will have tribulation for ten days. Be faithful even unto death, and I will give to you the crown of life.
2:10. Fear 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Смирнянам в недалеком будущем предстояло подвергнуться великим скорбям, особым несчастиям и гонениям. Но теперь смирняне слышат, что Господь Вседержитель смотрит на них Своим всевидящим оком. Утешение и ободрение здесь главным образом в том, что указывается главный виновник этих страданий, их цель и их продолжительность. Гонения на христиан и заключение многих из них в темницы произойдут по наущению диавола (1Пет IV:12). Но Бог, попустивший диаволу в ближайшее время воздвигнуть гонение против смирнских христиан, ограничит его деятельность непродолжительным временем. Для христиан не должна быть страшна и самая смерть, которая и будет уделом некоторых из них во время гонений. - Эта смерть будет лишь переходом в новую блаженную и вечную жизнь: венец есть символ награды и прославления (2Тим IV:8; 1Пет V:4).
Adam Clarke: Commentary on the Bible - 1831
2:10: Fear none of those things which thou shalt suffer - This may be addressed particularly to Polycarp, if he was at that time the bishop of this Church. He had much to suffer; and was at last burnt alive at Smyrna, about the year of our Lord 166. We have a very ancient account of his martyrdom, which has been translated by Cave, and is worthy of the reader's perusal. That account states that the Jews were particularly active in this martyrdom, and brought the fagots, etc., by which he was consumed. Such persons must indeed have been of the synagogue of Satan.
Ten days - As the days in this book are what is commonly called prophetic days, each answering to a year, the ten years of tribulation may denote ten years of persecution; and this was precisely the duration of the persecution under Diocletian, during which all the Asiatic Churches were grievously afflicted. Others understand the expression as implying frequency and abundance, as it does in other parts of Scripture. Gen 31:7, Gen 31:41 : Thou hast changed my wages Ten Times; i.e. thou hast frequently changed my wages Num 14:22 : Those men have tempted me now these Ten Times; i.e. they have frequently and grievously tempted and sinned against me. Neh 4:12 : The Jews that dwelt by them came and said unto us Ten Times, i.e. they were frequently coming and informing us, that our adversaries intended to attack us, Job 19:3; These Ten Times have ye reproached me; i.e. ye have loaded me with continual reproaches. Dan 1:20 : In all matters of wisdom, he found them Ten Times better than all the magicians; i.e. the king frequently consulted Daniel and his companions, and found them more abundantly informed and wise than all his counsellors.
Some think the shortness of the affliction is here intended, and that the ten days are to be understood as in Terence, Heaut., Act v., scen. 1, ver. 36, Decem dierum vis mi est familia. "I have enjoyed my family but a short time."
Be thou faithful unto death - Be firm, hold fast the faith, confess Christ to the last, and at all hazards, and thou shalt have a crown of life - thou shalt be crowned with life, have an eternal happy existence, though thou suffer a temporal death. It is said of Polycarp that when brought before the judge, and commanded to abjure and blaspheme Christ, he firmly answered, "Eighty and six years have I served him, and he never did me wrong, how then can I blaspheme my king who hath saved me?" He was then adjudged to the flames, and suffered cheerfully for Christ his Lord and Master.
Albert Barnes: Notes on the Bible - 1834
2:10: Fear none of those things which thou shalt suffer - He did not promise them exemption from suffering. He saw that they were about to suffer, and he specifies the manner in which their affliction would occur. But he entreats and commands them not to be afraid. They were to look to the "crown of life," and to be comforted with the assurance that if they were faithful unto death, that would be, theirs. We need not dread suffering if we can hear the voice of the Redeemer encouraging us, and if he assures us that in a little while we shall have the crown of life.
Behold, the devil shall cast some of you into prison - Or, shall cause some of you to be cast into prison. He had just said that their persecutors were of the "synagogue of Satan." He here represents Satan, or the devil - another name of the same being - as about to throw them into prison. This would be done undoubtedly by the hands of men, but still Satan was the prime mover, or the instigator in doing it. It was common to cast those who were persecuted into prison. See Act 12:3-4; Act 16:23. It is not said on what pretence, or by what authority, this would be done; but, as John had been banished to Patmos from Ephesus, it is probable that this persecution was raging in the adjacent places, and there is no improbability in supposing that many might be thrown into prison.
That ye may be tried - That the reality of your faith may be subjected to a test to show whether it is genuine. The design in the case is that of the Saviour, though Satan is allowed to do it. It was common in the early periods of the church to suffer religion to be subjected to trial amidst persecutions, in order to show that it was of heavenly origin, and to demonstrate its value in view of the world. This is, indeed, one of the designs of trial at all times, but this seemed eminently desirable when a new system of religion was about to be given to mankind. Compare the notes on Pe1 1:6-7.
And ye shall have tribulation ten days - A short time; a brief period; a few days. It is possible, indeed, that this might have been literally ten days, but it is much more in accordance with the general character of this book, in regard to numbers, to suppose that the word "ten" here is used to denote a few. Compare Gen 24:55; Sa1 25:38; Dan 1:12, Dan 1:14. We are wholly ignorant how long the trial actually lasted; but the assurance was that it would not be long, and they were to allow this thought to cheer and sustain them in their sorrows. Why should not the same thought encourage us now? Affliction in this life, however severe, can be but brief; and in the hope that it will soon end, why should we not bear it without complaining or repining?
Be thou faithful unto death - Implying, perhaps, that though, in regard to the church, the affliction would be brief, yet that it might be fatal to some of them, and they who were thus about to die should remain faithful to their Saviour until the hour of death. In relation to all, whether they were to suffer a violent death or not, the same injunction and the same promise was applicable. It is true of everyone who is a Christian, in whatever manner he is to die, that if he is faithful unto death, a crown of life awaits him. Compare the notes on Ti2 4:8.
And I will give thee a crown of life - See the notes on Jam 1:12. Compare Pe1 5:4; Co1 9:24-27. The promise here is somewhat different from what was made to the faithful in Ephesus Rev 2:7, but the same thing substantially is promised them - happiness hereafter, or an admission into heaven. In the former case it is the peaceful image of those admitted into the scenes of paradise; here it is the triumph of the crowned martyr.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: Fear: Mat 10:22
shalt: Dan 3:16-18; Mat 10:28; Luk 12:4-7
the devil: Rev 12:9-11, Rev 13:2, Rev 13:7, Rev 13:15-17; Luk 21:12; Joh 13:2, Joh 13:27; Eph 2:2, Eph 6:12; Pe1 5:8
ye shall: Rev 2:9
ten days: Hab 2:3; Pe1 1:6, Pe1 1:7
be thou: Rev 12:11; Mat 10:22, Mat 24:13; Mar 8:35, Mar 13:13; Luk 21:16-19; Joh 12:25; Act 20:24, Act 21:13; Ti2 4:7, Ti2 4:8
a crown: Rev 3:11; Jam 1:12; Pe1 5:4
Geneva 1599
2:10 Fear 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 (8) tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.
(8) That is, of ten years. For so commonly both in this book and in Daniel, years are signified by days: that God by this might declare, that the space of time is appointed by him and the same very short. Now because John wrote this book in the end of Domitian the Emperor's reign, as Justinus and Ireneus do witness, it is altogether necessary that this should be referred to that persecution which was done by the authority of the emperor Trajan: who began to make havock of the Christian church in the tenth year of his reign, as the historians do write: and his bloody persecution continued until Adrian the emperor had succeeded in his stead: The space of which time is precisely ten years, which are here mentioned.
John Gill
2:10 Fear none of those things which thou shalt suffer,.... God's people undergo sufferings of various sorts, as the Christians of those times did, scourgings, imprisonment, confiscation of goods, and death itself in various shapes; and these are certain, they shall suffer them; they are all known beforehand to Christ, and he sometimes gives his people previous notice of them, nor should they indulge a slavish fear about them. It is reported of Polycarp, bishop of this church at Smyrna, in a letter written by the church itself (n) that three days before he suffered, he dreamed his pillow, on which he laid his head, was on fire; upon which, awaking, he said to those that were by him, that he should be burnt for Christ; and when he came to suffer, as he was led along, a voice was heard by the bystanders, Polycarp, be strong, and play the man,
Behold, the devil shall cast some of you into prison; which has been the lot of many of the saints, and was of some, even of the faithful ministers of the word in this interval; in which Satan had an hand, instigating their enemies to prevent and stop the progress of the Gospel, and deter others both from preaching and professing it: the end was in the permission of it,
that ye may be tried; that their graces might be tried, their faith, love, zeal, courage, faithfulness, and constancy. Suffering times are trying times, whether men are real Christians or not; whether they have the true grace of God or not; and whether the principles they hold are right and true, and are worth, and will bear suffering for:
and ye shall have tribulation ten days: meaning it may be the ten persecutions under the Roman emperors; the "first" was under Nero, in the year 64 or 66; the "second" was under Domitian, about the year 93; the "third" was under Trojan, in the year 104; the "fourth" was under Hadrian, in the year 125; the "fifth" was under Marcus Antoninus, in the year 151; the "sixth" was under Septimius Severus, in the year 197; the "seventh" was under Maximinus, in the years 235, 236, 237; the "eighth" was under Decius, in the year 250; the "ninth" was under Valerianus, in the year 257; and the "tenth" was under Dioclesian, in the year 303. Austin (o) reckons the ten persecutions thus: the first by Nero, the second by Domitian, the third by Trojan, the fourth by Antoninus, the fifth by Severus, the sixth by Maximus, the seventh by Decius, the eighth by Valerianus, the ninth by Aurelianus, the tenth by Dioclesian and Maximianus. Others, inasmuch as Nero's persecution was before this vision, reckon the ten persecutions thus: Domitian, Trojan, M. Antoninus, Verus and Lucius, Severus, Maximinus, Decius, Valerianus, Aurelianus, Dioclesianus, Licinius: the Dioclesian persecution lasted ten years almost throughout: and some think that this last persecution, which held ten years, is here particularly meant, and not without some good reason; since it is usual in prophetic writings, and in this book of the Revelation, to put days for years; so that these ten days may be the ten years the last persecution held, and at which time the period of this church state ended, and that of Pergamos took place,
Be thou faithful unto death: which is an address to the ministers in this interval, to be faithful in preaching the pure and unmixed Gospel of Christ; in a constant administration of the ordinances, as they were delivered; in watching over the souls of men under their care, reproving, exhorting, &c. with all longsuffering; continuing in the discharge of duty, though in continual danger of death, and though it issued in it. And also to the churches and the members of them, to continue believing in Christ, professing his name, striving for his Gospel, attending on his ordinances, and following him whithersoever he went; though this should expose them to sufferings, even unto death, which it became them cheerfully to undergo: and to which they are encouraged by what follows,
and I will give thee a crown of life; which may refer not only to eternal life, which is so called, Jas 1:12; because of the glory of that state, and its everlasting continuance, and is in the possession and gift of Christ; but to the deliverance of the Christians from persecution, by Constantine; who coming to the imperial crown, that became not only a crown of glory to him, but of life to the church, and was as life from the dead unto the saints: to dead men is promised a crown of life, in allusion to the Gentiles, who crowned their dead (p),
(n) Apud Euseb. Eccl. Hist. l. 4. c. 15. (o) De Civitate Dei, l. 18. c. 52. (p) Vid. Minut. Felix, p. 42.
John Wesley
2:10 The first and last words of this verse are particularly directed to the minister; whence we may gather, that his suffering and the affliction of the church were at the same time, and of the same continuance. Fear none of those things which thou art about to suffer - Probably by means of the false Jews. Behold - This intimates the nearness of the affliction. Perhaps the ten days began on the very day that the Revelation was read at Smyrna, or at least very soon after. The devil - Who sets all persecutors to work; and these more particularly. Is about to cast some of you - Christians at Smyrna; where, in the first ages, the blood of many martyrs was shed. Into prison, that ye may be tried - To your unspeakable advantage, 1Pet 4:12, 1Pet 4:14. And ye shall have affliction - Either in your own persons, or by sympathizing with your brethren. Ten days - (Literally taken) in the end of Domitian's persecution, which was stopped by the edict of the emperor Nerva. Be thou faithful - Our Lord does not say, "till I come," as in the other letters, but unto death - Signifying that the angel of this church should quickly after seal his testimony with his blood; fifty years before the martyrdom of Polycarp, for whom some have mistaken him. And I will give thee the crown of life - The peculiar reward of them who are faithful unto death.
Robert Jamieson, A. R. Fausset and David Brown
2:10 Fear none, &c.--the oldest manuscripts read, "Fear not those things," &c. "The Captain of our salvation never keeps back what those who faithfully witness for Him may have to bear for His name's sake; never entices recruits by the promise they shall find all things easy and pleasant there" [TRENCH].
devil--"the accuser." He acted, through Jewish accusers against Christ and His people. The conflict of the latter was not with mere flesh and blood, but with the rulers of the darkness of this world.
tried--with temptation by "the devil." The same event is often both a temptation from the devil, and a trial from God--God sifting and winnowing the man to separate his chaff from his wheat, the devil sifting him in the hope that nothing but chaff will be found in him [TRENCH].
ten days--not the ten persecutions from Nero to Diocletian. LYRA explains ten years on the year-day principle. The shortness of the duration of the persecution is evidently made the ground of consolation. The time of trial shall be short, the duration of your joy shall be for ever. Compare the use of "ten days" for a short time, Gen 24:55; Num 11:19. Ten is the number of the world powers hostile to the Church; compare the ten horns of the beast, Rev_ 13:1.
unto death--so as even to endure death for My sake.
crown of life-- Jas 1:12; Ti2 4:8, "crown of righteousness"; 1Pet 5:4, "crown of glory." The crown is the garland, the mark of a conqueror, or of one rejoicing, or at a feast; but diadem is the mark of a KING.
2:112:11: Որ ունի ականջս լսելոյ՝ լուիցէ՛ զինչ Հոգին Սուրբ ասէ առ եկեղեցիս. Որ յաղթէ, ո՛չ անիրաւի յերկրորդ մահուանէ[5113]:[5113] Ոմանք. Որ ունի ունկն լսելոյ... Հոգին ասէ։
11 Ով ականջ ունի լսելու, թող լսի, ինչ որ Սուրբ Հոգին ասում է եկեղեցիներին. ով յաղթի, չպիտի վնասուի երկրորդ մահից»:
11 Ան որ ականջ ունի, թող լսէ թէ Հոգին ի՛նչ կ’ըսէ եկեղեցիներուն։ Ան որ կը յաղթէ, երկրորդ մահէն պիտի չվնասուի’»։
Որ ունի ականջս լսելոյ` լուիցէ զինչ Հոգին [29]Սուրբ ասէ առ եկեղեցիս. Որ յաղթէ, [30]ոչ անիրաւի`` յերկրորդ մահուանէ:

2:11: Որ ունի ականջս լսելոյ՝ լուիցէ՛ զինչ Հոգին Սուրբ ասէ առ եկեղեցիս. Որ յաղթէ, ո՛չ անիրաւի յերկրորդ մահուանէ[5113]:
[5113] Ոմանք. Որ ունի ունկն լսելոյ... Հոգին ասէ։
11 Ով ականջ ունի լսելու, թող լսի, ինչ որ Սուրբ Հոգին ասում է եկեղեցիներին. ով յաղթի, չպիտի վնասուի երկրորդ մահից»:
11 Ան որ ականջ ունի, թող լսէ թէ Հոգին ի՛նչ կ’ըսէ եկեղեցիներուն։ Ան որ կը յաղթէ, երկրորդ մահէն պիտի չվնասուի’»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1111: Имеющий ухо (слышать) да слышит, что Дух говорит церквам: побеждающий не потерпит вреда от второй смерти.
2:11  ὁ ἔχων οὗς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. ὁ νικῶν οὐ μὴ ἀδικηθῇ ἐκ τοῦ θανάτου τοῦ δευτέρου.
2:11. Ὁ (The-one) ἔχων (holding) οὖς (to-an-ear) ἀκουσάτω (it-should-have-heard) τί (to-what-one) τὸ (the-one) πνεῦμα (a-currenting-to) λέγει (it-fortheth) ταῖς (unto-the-ones) ἐκκλησίαις. (unto-callings-out-unto) Ὁ (The-one) νικῶν (conquering-unto) οὐ (not) μὴ (lest) ἀδικηθῇ (it-might-have-been-un-coursed-unto) ἐκ (out) τοῦ (of-the-one) θανάτου (of-a-death) τοῦ (of-the-one) δευτέρου. (of-second)
2:11. qui habet aurem audiat quid Spiritus dicat ecclesiis qui vicerit non laedetur a morte secundaHe that hath an ear, let him hear what the Spirit saith to the churches: He that shall overcome shall not be hurt by the second death.
11. He that hath an ear, let him hear what the Spirit saith to the churches. He that overcometh shall not be hurt of the second death.
2:11. Whoever has an ear, let him hear what the Spirit says to the Churches. Whoever will prevail, he shall not be harmed by the second death.
2:11. He 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.
He 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:

11: Имеющий ухо (слышать) да слышит, что Дух говорит церквам: побеждающий не потерпит вреда от второй смерти.
2:11  ὁ ἔχων οὗς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. ὁ νικῶν οὐ μὴ ἀδικηθῇ ἐκ τοῦ θανάτου τοῦ δευτέρου.
2:11. qui habet aurem audiat quid Spiritus dicat ecclesiis qui vicerit non laedetur a morte secunda
He that hath an ear, let him hear what the Spirit saith to the churches: He that shall overcome shall not be hurt by the second death.
2:11. Whoever has an ear, let him hear what the Spirit says to the Churches. Whoever will prevail, he shall not be harmed by the second death.
2:11. He 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: После обычного воззвания к внимательности смирнским христианам сообщается обещание награды: избавление от второй смерти. Вторая смерть - это именно геенна (Мф V:29-30; Лк XII:5). Она есть смерть и вторая и иная (особенная). Она наступает только для тех, которые подвергнутся действию первой смерти, т.е. разлучению души и тела, и состоит в окончательном лишении человека божественной благодати. Освобождение от этой вечной смерти, другими словами, от вечных мучений, и обещает Господь смирнским христианам, гонимым за их веру.
Adam Clarke: Commentary on the Bible - 1831
2:11: He that overcometh - The conqueror who has stood firm in every trial, and vanquished all his adversaries.
Shall not be hurt of the second death - That is, an eternal separation from God and the glory of his power; as what we commonly mean by final perdition. This is another rabbinical mode of speech in very frequent use, and by it they understand the punishment of hell in a future life.
The Epistle to the Church at Pergamos
Albert Barnes: Notes on the Bible - 1834
2:11: He that hath an ear ... - See the notes on Rev 2:7.
He that overcometh - See the notes on Rev 2:7. The particular promise here is made to him that should "overcome"; that is, that would gain the victory in the persecutions which were to come upon them. The reference is to him who would show the sustaining power of religion in times of persecution; who would not yield his principles when opposed and persecuted; who would be triumphant when so many efforts were made to induce him to apostatize and abandon the cause.
Shall not be hurt of the second death - By a second death. That is, he will have nothing to fear in the future world. The punishment of hell is often called death, not in the sense that the soul will cease to exist, but:
(a) because death is the most fearful thing of which we have any knowledge, and
(b) because there is a striking similarity, in many respects, between death and future punishment.
Death cuts off from life - and so the second death cuts off from eternal life; death puts an end to all our hopes here, and the second death to all our hopes foRev_er; death is attended with terrors and alarms - the faint and feeble emblem of the terrors and alarms in the world of woe. The phrase, "the second death," is three times used elsewhere by John in this book Rev 20:6, Rev 20:14; Rev 21:8, but does not occur elsewhere in the New Testament. The words "death" and "to die," however, are not infrequently used to denote the future punishment of the wicked.
The promise here made would be all that was necessary to sustain them in their trials. Nothing more is requisite to make the burdens of life tolerable than an assurance that, when we reach the end of our earthly journey, we have arrived at the close of suffering, and that beyond the grave there is no power that can harm us. Religion, indeed, does not promise to its friends exemption from death in one form. To none of the race has such a promise ever been made, and to but two has the favor been granted to pass to heaven without tasting death. It could have been granted to all the redeemed, but there were good reasons why it should not be; that is, why it would be better that even they who are to dwell in heaven should return to the dust, and sleep in the tomb, than that they should be removed by perpetual miracle, translating them to heaven. Religion, therefore, does not come to us with any promise that we shall not die. But it comes with the assurance that we shall be sustained in the dying hour; that the Redeemer will accompany us through the dark valley; that death to us will be a calm and quiet slumber, in the hope of awakening in the morning of the resurrection; that we shall be raised up again with bodies incorruptible and undecaying; and that beyond the grave we shall never fear death in any form. What more is needful to enable us to bear with patience the trials of this life, and to look upon death when it does come, disarmed as it is of its sting Co1 15:55-57, with calmness and peace?
The Epistle to the Church at Pergamos
The contents of the epistle Rev 2:12-17 are as follows:
(1) A reference, as is usual in these epistles, to some attribute of Him who addressed them, suited to inspire respect, and adapted to a state of things existing in the church, Rev 2:12. That to which the Saviour here directs their attention is, that he has "the sharp sword with two edges" - implying Rev 2:16 that he had the power of punishing.
(2) a statement, in the usual form, that he was thoroughly acquainted with the state of the church; that he saw all their difficulties; all that there was to commend, and all that there was to reprove, Rev 2:13.
(3) a commendation to the church for its fidelity, especially in a time of severe persecution, when one of her faithful friends was slain, Rev 2:13.
(4) A reproof of the church for tolerating some who held false and pernicious doctrines - doctrines such as were taught by Balaam, and the doctrines of the Nicolaitanes, Rev 2:14-15.
(5) a solemn threat that, unless they repented, he would come against them, and inflict summary punishment on them, Rev 2:16.
(6) the usual call upon all to hear what the Spirit says to the churches, and a promise to those who should overcome, Rev 2:17.
Pergamos was a city in the southern part of Mysia, the capital of a kingdom of that name, and afterward of the Roman province of Asia Propria. It was on the bank of the river Caicus, which is formed by the union of two branches meeting thirty or forty miles above its mouth, and watering a valley not exceeded in beauty and fertility by any in the world. The city of Pergamos stood about twenty miles from the sea. It was on the northern bank of the river, at the base and on the declivity of two high and steep mountains. About two centuries before the Christian era, Pergamos became the residence of the celebrated kings of the family of Attals, and a seat of literature and the arts. King Eumenes, the second of the name, greatly beautified the town, and so increased the number of volumes in the library that they amounted to 200, 000. This library remained at Pergamos after the kingdom of the Artali had lost its independence, until Antony removed it to Egypt, and presented it to Queen Cleopatra (Pliny, Hist. Nat. 3:2). It is an old tradition, that, as the papyrus plant had not begun to be exported from Egypt (Kitto), or as Ptolemy refused to sell it to Eumenes (Prof. Stuart), sheep and goat skins, prepared for the purpose, were used for manuscripts; and as the art of preparing them was brought to perfection at Pergamos, they, from that circumstance, obtained the name of "pergamena" (περγαμηνή pergamē nē) or "parchment."
The last king of Pergamos bequeathed his treasures to the Romans, who took possession of the kingdom also, and created it into a province by the name of Asia Propria. Under the Romans, it retained that authority over the cities of Asia which it had acquired under the successors of Attalus. The present name of the place is Bergamos, and it is of considerable importance, containing a population of about 14, 000, of whom about 3000 are Greeks, 300 Armenians, and the rest Turks. Macfarlane describes the approach to the town as very beautiful: "The approach to this ancient and decayed city was as impressive as well might be. After crossing the Caicus, I saw, looking over three vast tumuli, or sepulchral barrows, similar to those on the plains of Troy, the Turkish city of Pergamos, with its tall minarets, and its taller cypresses, situated on the lower declivities and at the foot of the Acropolis, whose bold gray brow was crowned by the rugged walls of a barbarous castle, the usurper of the site of a magnificent Greek temple. The town consists, for the most part, of small and mean wooden houses, among which appear the remains of early Christian churches. None of these churches have any scriptural or apocalyptic interest connected with them, having been erected several centuries after the ministry of the apostles, and when Christianity was not an humble and despised creed, but the adopted religion of a vast empire.
The pagan temples have fared worse than these Christian churches. The fanes of Jupiter and Diana, of Aesculapius and Venus, are prostrate in the dust; and where they have not been carried away by the Turks, to be cut up into tombstones or to pound into mortar, the Corinthian and Ionic columns, the splendid capitals, the cornices and the pediments, all in the highest ornament, are thrown into unsightly heaps" ("Visit to the Seven Apocalyptic Churches," 1832. Compare "Missionary Herald" for 1839, pp. 228-230). The engraving represents the ruins of one of the ancient churches in Pergamos.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: that hath: Rev 2:7, Rev 13:9
the second: Rev 20:6, Rev 20:14, Rev 21:8
Geneva 1599
2:11 (9) He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt (10) of the second death.
(9) The conclusion, as in (Rev_ 2:7).
(10) See (Rev_ 10:6).
John Gill
2:11 He that hath an ear, let him hear,.... See Gill on Rev_ 2:7,
he that overcometh; and is not intimidated by poverty, confiscation of goods, tribulation, persecution, and death itself, but through Christ is a conqueror, and more than a conqueror over all these things:
shall not be hurt of the second death; by which is meant eternal death, in distinction from a corporeal and temporal one; and lies in a destruction of both body and soul in hell, and in an everlasting separation from God, and a continual sense of divine wrath; but of this the saints shall never be hurt, they are ordained to eternal life; this is secured for them in Christ, and he has it in his hands for them, and will give it to them. The phrase is Jewish, and is opposed to the first death, or the death of the body; which is the effect of sin, and is appointed of God, and which the people of God die as well as others; but the second death is peculiar to wicked men. So the Jerusalem Targum on Deut 33:6; paraphrases those words, "let Reuben live, and not die", thus,
"let Reuben live in this world, and not die , "by the second death", with which the wicked die in the world to come.
Of which sense of the text and phrase Epiphanius makes mention (q). See the same phrase in the Targum of Jonathan ben Uzziel, in Is 22:14; and in Jer 51:39; and in Philo the Jew (r),
(q) Contr. Haeres. Haeres. 9. (r) De Praemiis & Poenis, p. 921.
John Wesley
2:11 The second death - The lake of fire, the portion of the fearful, who do not overcome, Rev_ 21:8.
Robert Jamieson, A. R. Fausset and David Brown
2:11 shall not be hurt--Greek, "shall not by any means (or possibly) be hurt."
the second death--"the lake of fire." "The death in life of the lost, as contrasted with the life in death of the saved" [TRENCH]. The phrase "the second death" is peculiar to the Apocalypse. What matter about the first death, which sooner or later must pass over us, if we escape the second death? "It seems that they who die that death shall be hurt by it; whereas, if it were annihilation, and so a conclusion of their torments, it would be no way hurtful, but highly beneficial to them. But the living torments are the second death" [BISHOP PEARSON]. "The life of the damned is death" [AUGUSTINE]. Smyrna (meaning myrrh) yielded its sweet perfume in being bruised even to death. Myrrh was used in embalming dead bodies (Jn 19:39); was an ingredient in the holy anointing oil (Ex 30:23); a perfume of the heavenly Bridegroom (Ps 45:8), and of the bride (Song 3:6). "Affliction, like it, is bitter for the time being, but salutary; preserving the elect from corruption, and seasoning them for immortality, and gives scope for the exercise of the fragrantly breathing Christian virtues" [VITRINGA]. POLYCARP'S noble words to his heathen judges who wished him to recant, are well known: "Fourscore and six years have I served the Lord, and He never wronged me, how then can I blaspheme my King and Saviour?" Smyrna's faithfulness is rewarded by its candlestick not having been removed out of its place (Rev_ 2:5); Christianity has never wholly left it; whence the Turks call it, "Infidel Smyrna."
2:122:12: Եւ առ հրեշտակն՝ որ ՚ի Պերգամոյ եկեղեցին, գրեա՛. Ա՛յսպէս ասէ՝ որ ունի զսուրն երկսայրի սրեալ[5114]. [5114] Ոսկան. ՚Ի Պերգամոյ եկեղեցւոյն։
12 «Գրի՛ր նաեւ Պերգամոնի եկեղեցու հրեշտակին. «Այսպէս է ասում նա, ով սրած երկսայրի սուրն ունի.
12 «Պերգամոնի մէջ եղած եկեղեցիին հրեշտակին գրէ. Այսպէս կ’ըսէ անիկա, որ սրած երկբերան սուրը ունի.
Եւ առ հրեշտակն որ ի Պերգամոյ եկեղեցին` գրեա. Այսպէս ասէ որ ունի զսուրն երկսայրի սրեալ:

2:12: Եւ առ հրեշտակն՝ որ ՚ի Պերգամոյ եկեղեցին, գրեա՛. Ա՛յսպէս ասէ՝ որ ունի զսուրն երկսայրի սրեալ[5114].
[5114] Ոսկան. ՚Ի Պերգամոյ եկեղեցւոյն։
12 «Գրի՛ր նաեւ Պերգամոնի եկեղեցու հրեշտակին. «Այսպէս է ասում նա, ով սրած երկսայրի սուրն ունի.
12 «Պերգամոնի մէջ եղած եկեղեցիին հրեշտակին գրէ. Այսպէս կ’ըսէ անիկա, որ սրած երկբերան սուրը ունի.
zohrab-1805▾ eastern-1994▾ western am▾
2:1212: И Ангелу Пергамской церкви напиши: так говорит Имеющий острый с обеих сторон меч:
2:12  καὶ τῶ ἀγγέλῳ τῆς ἐν περγάμῳ ἐκκλησίας γράψον· τάδε λέγει ὁ ἔχων τὴν ῥομφαίαν τὴν δίστομον τὴν ὀξεῖαν·
2:12. Καὶ (And) τῷ (unto-the-one) ἀγγέλῳ (unto-a-messenger) τῆς (of-the-one) ἐν (in) Περγάμῳ (unto-a-Pergamos) ἐκκλησίας (of-a-calling-out-unto) γράψον (thou-should-have-scribed) Τάδε (to-the-ones-moreover,"λέγει (It-fortheth,"ὁ (the-one) ἔχων (holding) τὴν (to-the-one) ῥομφαίαν (to-a-sword) τὴν (to-the-one) δίστομον (to-double-mouthed) τὴν (to-the-one) ὀξεῖαν (to-sharp,"
2:12. et angelo Pergami ecclesiae scribe haec dicit qui habet rompheam utraque parte acutamAnd to the angel of the church of Pergamus write: These things saith he that hath the sharp two-edged sword:
12. And to the angel of the church in Pergamum write; These things saith he that hath the sharp two-edged sword:
2:12. And to the Angel of the Church of Pergamus write: Thus says he who holds the sharp two-edged spear:
2:12. And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges;
And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges:

12: И Ангелу Пергамской церкви напиши: так говорит Имеющий острый с обеих сторон меч:
2:12  καὶ τῶ ἀγγέλῳ τῆς ἐν περγάμῳ ἐκκλησίας γράψον· τάδε λέγει ὁ ἔχων τὴν ῥομφαίαν τὴν δίστομον τὴν ὀξεῖαν·
2:12. et angelo Pergami ecclesiae scribe haec dicit qui habet rompheam utraque parte acutam
And to the angel of the church of Pergamus write: These things saith he that hath the sharp two-edged sword:
2:12. And to the Angel of the Church of Pergamus write: Thus says he who holds the sharp two-edged spear:
2:12. And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Пергам, к Ангелу церкви которого Господь обращается в 12: ст., в древности был главным городом Мидии и некоторое время даже столицей Пергамского царства. Христианская церковь в Пергаме хотя и была окружена мраком суеверия, однако не затмила своей веры; и этот светильник древнего христианства сияет и ныне чистым светом христианского учения. В выражении обращений Господа к пергамскому епископу указывается на особенное свойство Божественного слова, которое проявляется во вразумлении, в предостережении и в призыве человека к покаянию и самоисправлению.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Church in Pergamos.A. D. 95.
12 And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges; 13 I 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. 14 But 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. 15 So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate. 16 Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth. 17 He 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.

Here also we are to consider,

I. The inscription of this message. 1. To whom it was sent: To the angel of the church of Pergamos. Whether this was a city raised up out of the ruins of old Troy, a Troy nouveau (as our London was once called), or some other city of the same name, is neither certain nor material; it was a place where Christ had called and constituted a gospel church, by the preaching of the gospel and the grace of his Spirit making the word effectual. 2. Who it was that sent this message to Pergamos: the same Jesus who here describes himself as one that hath the sharp sword with two edges (ch. i. 16), out of whose mouth went a sharp two-edged sword. Some have observed that, in the several titles of Christ which are prefixed to the several epistles, there is something suited to the state of those churches; as in that to Ephesus, what could be more proper to awaken and recover a drowsy and declining church than to hear Christ speaking as one that held the stars in his hand, and walked in the midst of the golden candlesticks? &c. The church of Pergamos was infested with men of corrupt minds, who did what they could to corrupt both the faith and manners of the church; and Christ, being resolved to fight against them by the sword of his word, takes the title of him that hath the sharp sword with two edges. (1.) The word of God is a sword; it is a weapon both offensive and defensive, it is, in the hand of God, able to slay both sin and sinners. (2.) It is a sharp sword. No heart is so hard but it is able to cut it; it can divide asunder between the soul and the spirit, that is, between the soul and those sinful habits that by custom have become another soul, or seem to be essential to it. (3.) It is a sword with two edges; it turns and cuts every way. There is the edge of the law against the transgressors of that dispensation, and the edge of the gospel against the despisers of that dispensation; there is an edge to make a wound, and an edge to open a festered wound in order to its healing. There is no escaping the edge of this sword: if you turn aside to the right hand, it has an edge on that side; if on the left hand, you fall upon the edge of the sword on that side; it turns every way.

II. From the inscription we proceed to the contents of the epistle, in which the method is much the same as is observed in the rest. Here,

1. Christ takes notice of the trials and difficulties this church encountered with: I know thy works, and where thou dwellest, &c., v. 13. The works of God's servants are best known when the circumstances under which they did those works are duly considered. Now that which added very much lustre to the good works of this church was the circumstance of the place where this church was planted, a place where Satan's seat was. As our great Lord takes notice of all the advantages and opportunities we have for duty in the places where we dwell, so he takes notice of all the temptations and discouragements we meet with from the places where we dwell, and makes gracious allowances for them. This people dwelt where Satan's seat was, where he kept his court. His circuit is throughout the world, his seat is in some places that are infamous for wickedness, error, and cruelty. Some think that the Roman governor in this city was a most violent enemy to the Christians; and the seat of persecution is Satan's seat.

2. He commends their stedfastness: Thou holdest fast my name, and hast not denied my faith. These two expressions are much the same in sense; the former may, however, signify the effect and the latter the cause or means. (1.) "Thou holdest fast my name; thou art not ashamed of thy relation to me, but accountest it thine honour that my name is named on thee, that, as the wife bears the name of the husband, so thou art called by my name; this thou holdest fast, as thine honour and privilege." (2.) "That which has made thee thus faithful is the grace of faith: thou hast not denied the great doctrines of the gospel, nor departed from the Christian faith, and by that means thou hast been kept faithful." Our faith will have a great influence upon our faithfulness. Men who deny the faith of Christ may boast very much of their sincerity, and faithfulness to God and conscience; but it has been seldom known that those who let go the true faith retained their fidelity; usually on that rock on which men make shipwreck of their faith they make shipwreck of a good conscience too. And here our blessed Lord aggrandizes the fidelity of this church from the circumstance of the times, as well as of the place where they lived: they had been stedfast even in those days wherein Antipas his faithful martyr was slain among them. Who this person was, and whether there be anything mysterious in his name, we have no certain account. He was a faithful disciple of Christ, he suffered martyrdom for it, and sealed his faith and fidelity with his blood in the place where Satan dwelt; and though the rest of the believers there knew this, and saw it, yet they were not discouraged nor drawn away from their stedfastness: this is mentioned as an addition to their honour.

3. He reproves them for their sinful failures (v. 14): But I have a few things against thee, because thou hast there those that hold the doctrine of Balaam, &c., and those that hold the doctrine of the Nicolaitans, which thing I hate. There were some who taught that it was lawful to eat things sacrificed to idols, and that simple fornication was no sin; they, by an impure worship, drew men into impure practices, as Balaam did the Israelites. Observe, (1.) The filthiness of the spirit and the filthiness of the flesh often go together. Corrupt doctrines and a corrupt worship often lead to a corrupt conversation. (2.) It is very lawful to fix the name of the leaders of any heresy upon those who follow them. It is the shortest way of telling whom we mean. (3.) To continue in communion with persons of corrupt principles and practices is displeasing to God, draws a guilt and blemish upon the whole society: they become partakers of other men's sins. Though the church, as such, has no power to punish the persons of men, either for heresy or immorality, with corporal penalties, yet it has power to exclude them from its communion; and, if it do not so, Christ, the head and lawgiver of the church, will be displeased with it.

4. He calls them to repentance: Repent, or else I will come unto thee quickly, &c., v. 16. Observe here, (1.) Repentance is the duty of saints as well as sinners; it is a gospel duty. (2.) It is the duty of churches and communities as well as particular persons; those who sin together should repent together. (3.) It is the duty of Christian societies to repent of other men's sins, as far as they have been accessory to them, though but so much as by connivance. (4.) When God comes to punish the corrupt members of a church, he rebukes that church itself for allowing such to continue in its communion, and some drops of the storm fall upon the whole society. (5.) No sword cuts so deep, nor inflicts so mortal a wound, as the sword of Christ's mouth. Let but the threatenings of the word be set home upon the conscience of a sinner, and he will soon be a terror to himself; let these threatenings be executed, and the sinner is utterly cut off. The word of God will take hold of sinners, sooner or later, either for their conviction or their confusion.

III. We have the conclusion of this epistle, where, after the usual demand of universal attention, there is the promise of great favour to those that overcome. They shall eat of the hidden manna, and have the new name, and the white stone, which no man knoweth, saving he that receiveth it, v. 17. 1. The hidden manna, the influences and comforts of the Spirit of Christ in communion with him, coming down from heaven into the soul, from time to time, for its support, to let it taste something how saints and angels live in heaven. This is hidden from the rest of the world--a stranger intermeddles not with this joy; and it is laid up in Christ, the ark of the covenant, in the holy of holies. 2. The white stone, with a new name engraven upon it. This white stone is absolution from the guilt of sin, alluding to the ancient custom of giving a white stone to those acquitted on trial and a black stone to those condemned. The new name is the name of adoption: adopted persons took the name of the family into which they were adopted. None can read the evidence of a man's adoption but himself; he cannot always read it, but if he persevere he shall have both the evidence of sonship and the inheritance.
Adam Clarke: Commentary on the Bible - 1831
2:12: The angel of the Church in Pergamos - See the description of this place, Rev 1:11.
Which hath the sharp sword - See on Rev 1:16 (note). The sword of the Spirit, which is the word of God, cuts every way; it convinces of sin, righteousness, and judgment; pierces between the joints and the marrow, divides between the soul and spirit, dissects the whole mind, and exhibits a regular anatomy of the soul. It not only reproves and exposes sin, but it slays the ungodly, pointing out and determining the punishment they shall endure. Jesus has the sword with the two edges, because he is the Savior of sinners, and the Judge of quick and dead.
Albert Barnes: Notes on the Bible - 1834
2:12: And to the angel of the church in Pergamos - See the notes on Rev 1:20.
These things saith he which hath the sharp sword, ... - See the notes on Rev 1:16. Compare Heb 4:12; Ecc 12:11; Isa 49:2. Prof. Stuart suggests that when the Saviour, as represented in the vision, "uttered words, as they proceeded from his mouth, the halitus which accompanied them assumed, in the view of John, the form of an igneous two-edged sword." It is more probable, however, that the words which proceeded from his mouth did not assume anything like a form or substance, but John means to represent them as if they were a sharp sword. His words cut and penetrate deep, and it was easy to picture him as having a sword proceeding from his mouth; that is, his words were as piercing as a sharp sword. As he was about to reprove the church at Pergamos, there was a propriety in referring to this power of the Saviour. Reproof cuts deep; and this is the idea represented here.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: the angel: Rev 2:1, Rev 1:11
Pergamos: Pergamos, now Bergamo, the ancient metropolis of Mysia, and the residence of the Attalian kings, is situated on the river Caicus, about sixty miles north of Smyrna, in long. 27 degrees e lat. 39 degrees 11 minutes n. It still retains some measure of its ancient importance; containing a population of 15, 000 souls, and having nine or ten mosques, two churches, and one synagogue.
which hath: Rev 2:16, Rev 1:16, Rev 19:15, Rev 19:21; Isa 11:4; Heb 4:12
Geneva 1599
2:12 (11) And to the angel of the church in (d) Pergamos write; These things saith he which hath the sharp sword with two edges;
(11) The third passage is to the pastors of Pergamos. The introduction is taken from (Rev_ 1:16).
(d) Pergamos was the name of a famous city of old in Asia, where the kings of the Attalians were always resident.
John Gill
2:12 And to the angel of the church in Pergamos write,.... Of the city of Pergamos; see Gill on Rev_ 1:11. In it was a church of Christ, but when it begun, and how long it lasted, is not certain. Antipas, who is mentioned, Rev_ 2:13; is thought, by some, to have been the pastor of it. Though, according to the Apostolical Constitutions (s), Caius was the first bishop of it; and it appears, that in the "second" century there were several in this place that suffered martyrdom for Christ, as Carpus, Papulus, and a woman whose name was Agathonice (t). Attalus, the martyr, who suffered in the same century, was also a native of this place (u). In the "fifth" century there was a bishop of Pergamos in the council at Ephesus; and in the "sixth" century, there was one in the "fifth" synod at Constantinople; and in the "seventh" century, Theodorus, bishop of the church here, was in the sixth synod held at the same place; and in the "eighth" century one Pastilas was bishop of Pergamos; and in the same age, Basil, bishop of this place, was in the Nicene synod (w); and the Christian name now is not wholly, though almost extinct; for when our countryman, Dr. Smith (x), was there, there was a little church called St. Theodore's, whither a priest was frequently sent from Smyrna, to perform divine service, there being but a very few Christian families in it. This church represents the church from the time of Constantine, and onward, rising up to, and enjoying great power, riches, and honour Pergamos signifies high and lofty; things that were sublime and lofty, were, by the Greeks, called , and also all high and lofty towers (y). It was built under a very high and steep mountain, upon the top of which a tower was erected, by the lords of the lesser Asia, which still continues (z). The church it represents had its principal seat at Rome, where Satan dwelt, Rev_ 2:13; which signifies exalted likewise; and it introduces the man of sin, antichrist, the popes of Rome, who exalted themselves above all that is called God, princes, kings, and emperors; whom they excommunicated, dethroned, trod upon their necks, kicked off their crowns, and obliged them to hold their stirrups while they mounted their horses, with other haughty action, too many to name,
These things, saith he, which hath the sharp sword with two edges: of which See Gill on Rev_ 1:16; This title is used partly to show, that the only weapon this church, and the true ministers and members of it had, to defend themselves against the growing corruptions of antichrist, who in this interval rose up by degrees, and was revealed, and came to the height of his power, was the word of God, the Scriptures of truth; and partly to show, that in process of time, though not in this period, the man of sin should be destroyed, with the breath of Christ's mouth, and the brightness of his coming; of which his fighting against the Nicolaitans, with the sword of his mouth, Rev_ 2:16; is an emblem,
(s) L. 7. c. 46. (t) Euseb. Eccl. Hist. l. 4. c. 15. (u) Ib. l. 5. c. 1. (w) Hist. Eccl. Magdeburgh. cent. 5. c. 2. p. 3. cent. 6. c. 2. p. 4. cent. 7. c. 2. p. 3. c. 10. p. 254. cent. 8. c. 2. p. 4. (x) Notitia, p. 120. (y) Servius in Virgil. Aeneid. l. 1. p. 403, & l. 2. p. 633. Ed Basil. 1586. (z) Smith. Notitia, p. 112.
John Wesley
2:12 The sword - With which I will cut off the impenitent, Rev_ 2:16.
Robert Jamieson, A. R. Fausset and David Brown
2:12 TRENCH prefers writing Pergamus, or rather, Pergamum, on the river Caicus. It was capital of Attalus the Second's kingdom, which was bequeathed by him to the Romans, 133 B.C. Famous for its library, founded by Eumenes (197-159), and destroyed by Caliph Omar. Parchment, that is, Pergamena charta, was here discovered for book purposes. Also famous for the magnificent temple of Æsculapius, the healing god [TACITUS, Annals, 3.63].
he which hath the sharp sword with two edges--appropriate to His address having a twofold bearing, a searching power so as to convict and convert some (Rev_ 2:13, Rev_ 2:17), and to convict and condemn to punishment others (Rev_ 2:14-16, especially Rev_ 2:16; compare also see on Rev_ 1:16).
2:132:13: Տեսի՛ զգործս քո, եւ զի բնակեա՛լ ես ուր աթոռն է Սատանայի. եւ ունիս զանուն իմ, եւ ո՛չ ուրացար զհաւատս իմ յաւուր յորում Անթիպա՛ս վկայն իմ հաւատարիմ եղեւ. զի վկա՛յ է իմ հաւատարիմ ամենայն հաւատացեալ, որ սպանաւ ՚ի ձէնջ որ կա՛յք՝ ուր Սատանա՛յ է բնակեալ[5115]: [5115] Ոմանք. Եւ ուր բնակեալ ես, որ ա՛՛։
13 տեսայ քո գործերը եւ գիտեմ, որ բնակւում ես այնտեղ, ուր Սատանայի աթոռն է. բայց պահում ես իմ անունը. նաեւ չուրացար իմ հաւատը այն օրը, երբ Անտիպաս անունով իմ վկան հաւատարիմ եղաւ ինձ. եւ որովհետեւ վկայ էր իմ հաւատարիմը, սպանուեց ձեր մէջ, այնտեղ, ուր Սատանան է բնակւում:
13 ‘Գիտեմ քու գործերդ եւ թէ ո՞ւր կը բնակիս, այսինքն Սատանային աթոռին եղած տեղը ու իմ անունս կը պահես եւ իմ հաւատքս չուրացար այն օրերն անգամ՝ երբ Անթիպաս՝ իմ հաւատարիմ վկաս՝ սպաննուեցաւ ձեր մէջ, ուր Սատանան կը բնակի։
[31]Տեսի [32]զգործս քո, եւ`` զի բնակեալ ես ուր աթոռն է Սատանայի, եւ ունիս զանուն իմ, եւ ոչ ուրացար զհաւատս իմ յաւուր յորում Անթիպաս վկայն իմ հաւատարիմ [33]եղեւ. զի վկայ է իմ հաւատարիմ ամենայն հաւատացեալ` որ սպանաւ ի ձէնջ, որ կայք`` ուր Սատանայ է բնակեալ:

2:13: Տեսի՛ զգործս քո, եւ զի բնակեա՛լ ես ուր աթոռն է Սատանայի. եւ ունիս զանուն իմ, եւ ո՛չ ուրացար զհաւատս իմ յաւուր յորում Անթիպա՛ս վկայն իմ հաւատարիմ եղեւ. զի վկա՛յ է իմ հաւատարիմ ամենայն հաւատացեալ, որ սպանաւ ՚ի ձէնջ որ կա՛յք՝ ուր Սատանա՛յ է բնակեալ[5115]:
[5115] Ոմանք. Եւ ուր բնակեալ ես, որ ա՛՛։
13 տեսայ քո գործերը եւ գիտեմ, որ բնակւում ես այնտեղ, ուր Սատանայի աթոռն է. բայց պահում ես իմ անունը. նաեւ չուրացար իմ հաւատը այն օրը, երբ Անտիպաս անունով իմ վկան հաւատարիմ եղաւ ինձ. եւ որովհետեւ վկայ էր իմ հաւատարիմը, սպանուեց ձեր մէջ, այնտեղ, ուր Սատանան է բնակւում:
13 ‘Գիտեմ քու գործերդ եւ թէ ո՞ւր կը բնակիս, այսինքն Սատանային աթոռին եղած տեղը ու իմ անունս կը պահես եւ իմ հաւատքս չուրացար այն օրերն անգամ՝ երբ Անթիպաս՝ իմ հաւատարիմ վկաս՝ սպաննուեցաւ ձեր մէջ, ուր Սատանան կը բնակի։
zohrab-1805▾ eastern-1994▾ western am▾
2:1313: знаю твои дела, и что ты живешь там, где престол сатаны, и что содержишь имя Мое, и не отрекся от веры Моей даже в те дни, в которые у вас, где живет сатана, умерщвлен верный свидетель Мой Антипа.
2:13  οἶδα ποῦ κατοικεῖς, ὅπου ὁ θρόνος τοῦ σατανᾶ, καὶ κρατεῖς τὸ ὄνομά μου, καὶ οὐκ ἠρνήσω τὴν πίστιν μου καὶ ἐν ταῖς ἡμέραις ἀντιπᾶς ὁ μάρτυς μου ὁ πιστός μου, ὃς ἀπεκτάνθη παρ᾽ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ.
2:13. Οἶδα (I-had-come-to-see) ποῦ (of-whither) κατοικεῖς, (thou-house-down-unto,"ὅπου (to-which-of-whither) ὁ (the-one) θρόνος (a-throne) τοῦ (of-the-one) Σατανᾶ, (of-a-satanas,"καὶ (and) κρατεῖς (thou-secure-unto) τὸ (to-the-one) ὄνομά (to-a-name) μου, (of-me,"καὶ (and) οὐκ (not) ἠρνήσω ( thou-denied-unto ) τὴν (to-the-one) πίστιν (to-a-trust) μου (of-me) καὶ (and) ἐν (in) ταῖς (unto-the-ones) ἡμέραις (unto-a-days) Ἀντίπας, (an-Antipas,"ὁ (the-one) μάρτυς (a-witness) μου, (of-me,"ὁ (the-one) πιστός (trusted) [μου], "[of-me],"ὃς (which) ἀπεκτάνθη (it-was-killed-off) παρ' (beside) ὑμῖν, (unto-ye) ὅπου (to-which-of-whither) ὁ (the-one) Σατανᾶς (a-satanas) κατοικεῖ. (it-houseth-down-unto)
2:13. scio ubi habitas ubi sedes est Satanae et tenes nomen meum et non negasti fidem meam et in diebus Antipas testis meus fidelis qui occisus est apud vos ubi Satanas habitatI know where thou dwellest, where the seat of Satan is. And thou holdest fast my name and hast not denied my faith. Even in those days when Antipas was my faithful witness, who was slain among you, where Satan dwelleth.
13. I know where thou dwellest, where Satan’s throne is: and thou holdest fast my name, and didst not deny my faith, even in the days of Antipas my witness, my faithful one, who was killed among you, where Satan dwelleth.
2:13. I know where you dwell, where the seat of Satan is, and that you hold to my name and have not denied my faith, even in those days when Antipas was my faithful witness, who was slain among you, where Satan dwells.
2:13. I 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.
I 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:

13: знаю твои дела, и что ты живешь там, где престол сатаны, и что содержишь имя Мое, и не отрекся от веры Моей даже в те дни, в которые у вас, где живет сатана, умерщвлен верный свидетель Мой Антипа.
2:13  οἶδα ποῦ κατοικεῖς, ὅπου ὁ θρόνος τοῦ σατανᾶ, καὶ κρατεῖς τὸ ὄνομά μου, καὶ οὐκ ἠρνήσω τὴν πίστιν μου καὶ ἐν ταῖς ἡμέραις ἀντιπᾶς ὁ μάρτυς μου ὁ πιστός μου, ὃς ἀπεκτάνθη παρ᾽ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ.
2:13. scio ubi habitas ubi sedes est Satanae et tenes nomen meum et non negasti fidem meam et in diebus Antipas testis meus fidelis qui occisus est apud vos ubi Satanas habitat
I know where thou dwellest, where the seat of Satan is. And thou holdest fast my name and hast not denied my faith. Even in those days when Antipas was my faithful witness, who was slain among you, where Satan dwelleth.
2:13. I know where you dwell, where the seat of Satan is, and that you hold to my name and have not denied my faith, even in those days when Antipas was my faithful witness, who was slain among you, where Satan dwells.
2:13. I 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: В словах: "престол сатаны" имеется ввиду особое положение Пергама в распространении языческой религии. В Пергаме при храме Эскулапа было образовано обширное учено-религиозное общество - учреждение, где жрецы являлись исключительными врачами всех болезней [Ewald.]. Змей, будучи священным символом пергамского бога и обыкновенно содержавшийся живым в его храме, был для христиан предметом отвращения, как символ князя тьмы, виновника язычества. Так что самый город Пергам и может быть назван по преимуществу престолом сатаны [Hengstenberg, Жданов 171, 172.]. Господь восхваляет пергамских христиан за то, что они, несмотря на свое неблагоприятное положение среди самого грубого и фанатического языческого населения, оставались истинными христианами. Указание частного исторического факта мученичества Антипы является наглядным подтверждением твердости веры пергамских христиан. - Антипа, занимавший место пергамского епископа, был замучен около 93: года, будучи сожжен во внутренности раскаленного быка.
Adam Clarke: Commentary on the Bible - 1831
2:13: Where Satan's seat is - Ὁπου ὁ θρονος του Σατανα· Where Satan has his throne - where he reigns as king, and is universally obeyed. It was a maxim among the Jews, that where the law of God was not studied, there Satan dwelt; but he was obliged to leave the place where a synagogue or academy was established.
Thou holdest fast my name - Notwithstanding that the profession of Christianity exposed this Church to the bitterest persecution, they held fast the name of Christian, which they had received from Jesus Christ, and did not deny his faith; for when brought to the trial they openly professed themselves disciples and followers of their Lord and Master.
Antipas was my faithful martyr - Who this Antipas was we cannot tell. We only know that he was a Christian, and probably bore some office in the Church, and became illustrious by his martyrdom in the cause of Christ. There is a work extant called The Acts of Antipas, which makes him bishop of Pergamos, and states that he was put to death by being enclosed in a burning brazen bull. But this story confutes itself, as the Romans, under whose government Pergamos then was, never put any person to death in this way. It is supposed that he was murdered by some mob, who chose this way to vindicate the honor of their god Aesculapius, in opposition to the claims of our Lord Jesus.
Albert Barnes: Notes on the Bible - 1834
2:13: I know thy works - The uniform mode of addressing the seven churches in these epistles. See the notes on Rev 2:2.
And where thou dwellest - That is, I know all the temptations to which you are exposed; all the allurements to sin by which you are surrounded; all the apologies which might be made for what has occurred arising from those circumstances; and all that could be said in commendation of you for having been as faithful as you have been. The sense of the passage is, that it does much to enable us to judge of character to know where people live. It is much more easy to be virtuous and pious in some circumstances than in others; and in order to determine how much credit is due to a man for his virtues, it is necessary to understand how much he has been called to resist, how many temptations he has encountered, what easily-besetting sins he may have, or what allurements may have been presented to his mind to draw him from the path of virtue and religion. In like manner, in order to judge correctly of those who have embraced error, or have been led into sin, it is necessary to understand what there may have been in their circumstances that gave to error what was plausible, and to sin what was attractive; what there was in their situation in life that exposed them to these influences, and what arguments may have been employed by the learned, the talented, and the plausible advocates of error, to lead them astray. We often judge harshly where the Saviour would be far less severe in his judgments; we often commend much where in fact there has been little to commend. It is possible to conceive that in the strugglings against evil of those who have ultimately fallen, there may be more to commend than in cases where the path of virtue has been pursued as the mere result of circumstances, and where there never has been a conflict with temptation. The adjudications of the great day will do much to Rev_erse the judgments of mankind.
Even where Satan's seat is - A place of special wickedness, as if Satan dwelt there. Satan is, as it were, enthroned there. The influence of Satan in producing persecution is what is particularly alluded to, as is apparent from the reference which is immediately made to the case of Antipas, the "faithful martyr."
And thou holdest fast my name - They had professed the name of Christ; that is, they had professed to be his followers, and they had steadfastly adhered to him and his cause in all the opposition made to him. The name Cristian, given in honor of Christ, and indicating that they were his disciples, they had not been ashamed of or denied. It was this name that subjected the early Christians to reproach. See Pe1 4:14.
And hast not denied my faith - That is, hast not denied my religion. The great essential element in the Christian religion is faith, and this, since it is so important, is often put for the whole of religion.
Even in those days wherein Antipas was my faithful martyr - Of Antipas we know nothing more than is here stated. "In the Acta Sanctorum (2, pp. 3, 4) is a martyrology of Antipas from a Greek ms.; but it is full of fable and fiction, which a later age had added to the original story" (Prof. Stuart, in loco).
Who was slain among you - It would seem from this that, though the persecution had raged there, but one person had been put to death. It would appear also that the persecution was of a local character, since Pergamos is described as "Satan's seat"; and the death of Antipas is mentioned in immediate connection with that fact. All the circumstances referred to would lead us to suppose that this was a popular outbreak, and not a persecution carried on under the authority of government, and that Antipas was put to death in a popular excitement. So Stephen Acts 7 was put to death, and so Paul at Lystra was stoned until it was supposed he was dead, Act 14:19.
Where Satan dwelleth - The repetition of this idea - very much in the manner of John - showed how intensely the mind was fixed on the thought, and how much alive the feelings were to the malice of Satan as exhibited at Pergamos.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: know: Rev 2:2, Rev 2:9
Satan's: Rev 2:9, Rev 2:10, Rev 2:24, Rev 3:9
thou holdest: Rev 2:25, Rev 3:3, Rev 3:11; Th1 5:21; Ti2 1:13; Heb 3:6, Heb 10:23
my name: Rev 3:8; Mat 24:9; Luk 21:17; Act 9:14; Jam 2:7
denied: Mat 10:23; Ti1 5:8; Ti2 2:12; Jde 1:3, Jde 1:4
was: Act 22:20
Geneva 1599
2:13 (12) I 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 (e) those days wherein Antipas [was] my faithful martyr, who was slain among you, where Satan dwelleth.
(12) The proposition of praise is in this verse, of reprehension in the two following, and of exhortation joined with a conditional threat (Rev_ 2:16). Now this Antipas was the angel or minister of the church of Pergamos, as Aretas writes.
(e) The faith of those at Pergamos is so much the more highly commended, because they remained constant even in the very heat of persecution.
John Gill
2:13 I know thy works,.... Both good and bad, and which in that pure part of this church, which opposed the growing corruptions of antichrist, were for the most part good,
And where thou dwellest, even where Satan's seat is. Pergamos was a city very much given to idolatry, here Satan reigned while it was Pagan, and so was a fit emblem of the idolatrous church of Rome. Pausanias says (a), the country the Pergamenes inhabited was sacred to the Cabiri, the chief gods of the Heathens. And the same writer (b) observes, that Aesculapius particularly was worshipped at Pergamos; and hence he is called by Martial (c) the Pergamean god; to his temple here, men used to go from different parts of the world for cure of diseases; hither Antoninus the emperor went for such a purpose, as Herodian (d) relates; and this being a common thing, hence Lucian (e) scoffingly says, that Aesculapius had an apothecary's shop at Pergamos. As Rome, and its dominions, were the principal seat of the church in this period of time, it may well be called Satan's seat or throne; not only because it had been the seat of the Roman emperors, the ten horned and seven headed beast, Rev_ 13:2; but because it was the seat of antichrist, which the great dragon Satan gave him, whose coming was after the working of Satan, and he was influenced by him; and who, like Satan, exalted himself above all that is called God; yea, placed himself in the temple of God, the church, as God, showing himself to be God, assuming that power to himself which only belonged to God. Moreover, he may be called so for his enmity and malice against the saints, and for his art and subtlety, and insidious methods to ensnare and destroy them. Now to dwell where such an one has his seat, his throne, has a kingdom, power, and authority, must be very uncomfortable, as well as dangerous; and required great care, circumspection, and prudence how to behave: and yet to the commendation of this church it is said,
and thou holdest fast my name, and hast not denied my faith: the pure members of this church are the two witnesses, which rose up at the beginning of the apostasy of Rome, and bore their testimony against it, and for the truth; and continued to do so amidst all the corruptions and persecutions of that state: these are the two olive trees, that, through the golden pipes of the word and ordinances, emptied the golden oil of Gospel truths out, of themselves, pure and incorrupt, and the two candlesticks that held forth the light of the Gospel in the darkest times of Popery; these held fast the name of Christ, or the Gospel, and denied not, but confessed the doctrine of faith in the worst of times. They had the truths of the Gospel in their possession, which were dear and valuable to them; and whereas there was danger of losing them, they held them fast, with great courage, magnanimity, and strength, though the greater number was against them, and they were attended with reproach and persecution:
even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. Antipas is the proper name of a man; so a son of Herod was called (f), even he that beheaded John, and mocked Christ: and there might be a man of this name at Pergamos, that might suffer martyrdom for the Gospel of Christ; and who was an emblem of the confessors, witnesses, and martyrs, that suffered for Christ, in this period of time, through their opposition to the popes of Rome; for Antipas is the contraction of Antipater, and is the same with Antipapas, or Antipappas, which signifies one that is against the pope, an opposer of that holy father; and so intends all those that made head against him, upon his rising and revelation, and when he assumed the power he did to himself; such as the Waldenses and Albigenses particularly, who set themselves against him, openly declared that the pope was antichrist, and that his government was tyrannical, and his doctrines the doctrines of devils, abominable and fabulous. They bore a faithful testimony against all his corruptions and innovations, and became martyrs in the cause of Christ, many thousands of them being slain for his sake within the dominions of this firstborn of Satan. The Alexandrian copy reads "Anteipas"; and his name is left out in the Syriac and Arabic versions,
(a) L. 1. sive Attica, p. 8. (b) L. 3. sive Laconica, p. 215. (c) L. 9. Epig. 14. (d) Hist. l. 4. c. 14. (e) In Icaro Menippo. (f) Joseph. Antiqu. l. 17. c. 1. sect. 3. De Bello Jud. l. 1. c. 28. sect. 4.
John Wesley
2:13 Where the throne of Satan is - Pergamos was above measure given to idolatry: so Satan had his throne and full residence there. Thou holdest fast my name - Openly and resolutely confessing me before men. Even in the days wherein Antipas - Martyred under Domitian. Was my faithful witness - Happy is he to whom Jesus, the faithful and true witness, giveth such a testimony!
Robert Jamieson, A. R. Fausset and David Brown
2:13 I know thy works--Two oldest manuscripts omit this clause; one oldest manuscript retains it.
Satan's seat--rather as the Greek is translated all through Revelation, "throne." Satan, in impious mimicry of God's heavenly throne, sets up his earthly throne (Rev_ 4:2). Æsculapius was worshipped there under the serpent form; and Satan, the old serpent, as the instigator (compare Rev_ 2:10) of fanatical devotees of Æsculapius, and, through them, of the supreme magistracy at Pergamos, persecuted one of the Lord's people (Antipas) even to death. Thus, this address is an anticipatory preface to Rev. 12:1-17; Note: "throne . . . the dragon, Satan . . . war with her seed," Rev_ 12:5, Rev_ 12:9, Rev_ 12:17.
even in those days--Two oldest manuscripts omit "even"; two retain it.
wherein--Two oldest manuscripts omit this (then translate, "in the days of Antipas, My faithful witness," or "martyr"); two retain it. Two oldest manuscripts read, "My witness, MY faithful one"; two read as English Version. Antipas is another form for Antipater. SIMEON METAPHRASTES has a palpably legendary story, unknown to the early Fathers, that Antipas, in Domitian's reign, was shut up in a red-hot brazen bull, and ended his life in thanksgivings and prayers. HENGSTENBERG makes the name, like other apocalyptic names, symbolical, meaning one standing out "against all" for Christ's sake.
2:142:14: Այլ ունիմ առ քեզ սակա՛ւ. զի կա՛յ առ քեզ վարդապետութիւնն Բաղաամու, որ ուսոյց զԲաղակ դնել գայթագղութիւն առաջի որդւոցն Իսրայէլի, ուտել նոցա զոհեալ՝ եւ պոռնկել[5116]: [5116] Ոմանք. Ունիմ ասել առ քեզ... Բաղաամայ որ ուսոյցն։
14 Բայց քո դէմ մի փոքր բան ունեմ ասելու. այն, որ քեզ մօտ կայ վարդապետութիւնը Բաղաամի, այն մարդու, որ Բաղակին սովորեցրեց գայթակղութիւն դնել իսրայէլացիների առաջ, որպէսզի նրանք ուտեն կուռքերին զոհուած միս եւ պոռնկանան:
14 Բայց քեզի դէմ քիչ մը բան ունիմ, որ հոդ Բաղաամին վարդապետութեանը հետեւողներ կան, որ Բաղակին սորվեցուց Իսրայէլի որդիներուն առջեւ գայթակղութիւն դնել, որպէս զի անոնք կուռքերու զոհուածներ ուտեն ու պոռնկութիւն ընեն։
Այլ ունիմ առ քեզ սակաւ, զի [34]կայ առ քեզ վարդապետութիւնն`` Բաղաամու, որ ուսոյց զԲաղակ դնել գայթակղութիւն առաջի որդւոցն Իսրայելի, ուտել նոցա զոհեալ եւ պոռնկել:

2:14: Այլ ունիմ առ քեզ սակա՛ւ. զի կա՛յ առ քեզ վարդապետութիւնն Բաղաամու, որ ուսոյց զԲաղակ դնել գայթագղութիւն առաջի որդւոցն Իսրայէլի, ուտել նոցա զոհեալ՝ եւ պոռնկել[5116]:
[5116] Ոմանք. Ունիմ ասել առ քեզ... Բաղաամայ որ ուսոյցն։
14 Բայց քո դէմ մի փոքր բան ունեմ ասելու. այն, որ քեզ մօտ կայ վարդապետութիւնը Բաղաամի, այն մարդու, որ Բաղակին սովորեցրեց գայթակղութիւն դնել իսրայէլացիների առաջ, որպէսզի նրանք ուտեն կուռքերին զոհուած միս եւ պոռնկանան:
14 Բայց քեզի դէմ քիչ մը բան ունիմ, որ հոդ Բաղաամին վարդապետութեանը հետեւողներ կան, որ Բաղակին սորվեցուց Իսրայէլի որդիներուն առջեւ գայթակղութիւն դնել, որպէս զի անոնք կուռքերու զոհուածներ ուտեն ու պոռնկութիւն ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
2:1414: Но имею немного против тебя, потому что есть у тебя там держащиеся учения Валаама, который научил Валака ввести в соблазн сынов Израилевых, чтобы они ели идоложертвенное и любодействовали.
2:14  ἀλλ᾽ ἔχω κατὰ σοῦ ὀλίγα, ὅτι ἔχεις ἐκεῖ κρατοῦντας τὴν διδαχὴν βαλαάμ, ὃς ἐδίδασκεν τῶ βαλὰκ βαλεῖν σκάνδαλον ἐνώπιον τῶν υἱῶν ἰσραήλ, φαγεῖν εἰδωλόθυτα καὶ πορνεῦσαι·
2:14. ἀλλὰ (Other) ἔχω (I-hold) κατὰ (down) σοῦ (of-THEE) ὀλίγα , ( to-little ,"ὅτι (to-which-a-one) ἔχεις (thou-hold) ἐκεῖ (thither) κρατοῦντας ( to-securing-unto ) τὴν (to-the-one) διδαχὴν (to-a-teaching) Βαλαάμ , ( of-a-Balaam ,"ὃς (which) ἐδίδασκεν (it-was-teaching) τῷ (unto-the-one) Βαλὰκ (unto-a-Balak) βαλεῖν (to-have-had-casted) σκάνδαλον (to-cumbered) ἐνώπιον (in-looked) τῶν ( of-the-ones ) υἱῶν ( of-sons ) Ἰσραήλ , ( of-an-Israel ," φαγεῖν ( to-have-had-devoured ) εἰδωλόθυτα ( to-image-surged ) καὶ ( and ) πορνεῦσαι : ( to-have-harloted-of )
2:14. sed habeo adversus te pauca quia habes illic tenentes doctrinam Balaam qui docebat Balac mittere scandalum coram filiis Israhel edere et fornicariBut I have against thee a few things: 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 and to commit fornication.
14. But I have a few things against thee, because thou hast there some that hold the teaching of Balaam, who taught Balak to cast a stumblingblock before the children of Israel, to eat things sacrificed to idols, and to commit fornication.
2:14. But I have a few things against you. For you have, in that place, those who hold to the doctrine of Balaam, who instructed Balak to cast a stumbling block before the sons of Israel, to eat and to commit fornication.
2:14. But 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.
But 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:

14: Но имею немного против тебя, потому что есть у тебя там держащиеся учения Валаама, который научил Валака ввести в соблазн сынов Израилевых, чтобы они ели идоложертвенное и любодействовали.
2:14  ἀλλ᾽ ἔχω κατὰ σοῦ ὀλίγα, ὅτι ἔχεις ἐκεῖ κρατοῦντας τὴν διδαχὴν βαλαάμ, ὃς ἐδίδασκεν τῶ βαλὰκ βαλεῖν σκάνδαλον ἐνώπιον τῶν υἱῶν ἰσραήλ, φαγεῖν εἰδωλόθυτα καὶ πορνεῦσαι·
2:14. sed habeo adversus te pauca quia habes illic tenentes doctrinam Balaam qui docebat Balac mittere scandalum coram filiis Israhel edere et fornicari
But I have against thee a few things: 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 and to commit fornication.
2:14. But I have a few things against you. For you have, in that place, those who hold to the doctrine of Balaam, who instructed Balak to cast a stumbling block before the sons of Israel, to eat and to commit fornication.
2:14. But 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15: К похвале за достоинства присоединяется порицание, состоящее в упреке пергамских христиан за их снисходительное отношение к николаитам, уподобляемым Валааму по их распущенности. Николаиты собственно не принадлежали к пергамскому христианскому обществу; они были, очевидно, отлучены от него, хотя и жили в том же самом городе.
Adam Clarke: Commentary on the Bible - 1831
2:14: I have a few things against thee - Their good deeds are first carefully sought out and commended; what was wrong in them is touched with a gentle but effectual hand.
The followers of Balaam, the Nicolaitanes, and the Gnostics, were probably all the same kind of persons; but see on Rev 2:6 (note). What the doctrine of Balaam was, see the notes on Num 24:1 (note) through Num 25:18; and Numbers 31:1-54 (note). It appears that there were some then in the Church at Pergamos who held eating things offered to idols in honor of those idols, and fornication, indifferent things. They associated with idolaters in the heathen temples, and partook with them in their religious festivals.
Albert Barnes: Notes on the Bible - 1834
2:14: But I have a few things against thee - As against the church at Ephesus, Rev 2:4. The charge against this church, however, is somewhat different from that against the church at Ephesus. The charge there was, that they had "left their first love"; but it is spoken in commendation of them that they "hated the deeds of the Nicolaitanes," Rev 2:6. Here the charge is, that they tolerated that sect among them, and that they had among them also those who held the doctrine of Balaam. Their general course had been such that the Saviour could approve it; he did not approve, however, of their tolerating those who held to pernicious practical error - error that tended to sap the very foundation of morals.
Because thou hast there them that hold the doctrine of Balaam - It is not necessary to suppose that they professedly held to the same opinion as Balaam, or openly taught the same doctrines. The meaning is, that they taught substantially the same doctrine which Balaam did, and deserved to be classed with him. What that doctrine was is stated in the subsequent part of the verse.
Who taught Balac to cast a stumbling-block before the children of Israel - The word "stumbling-block" properly means anything over which one falls or stumbles, and then anything over which anyone may fall into sin, or which becomes the occasion of one's falling into sin. The meaning here is, that it was through the instructions of Balaam that Balak learned the way by which the Israelites might be led into sin, and might thus bring upon themselves the divine malediction. The main circumstances in the case were these:
(1) Balak, king of Moab, when the children of Israel approached his borders, felt that he could not contend successfully against so great a host, for his people were dispirited and disheartened at their numbers, Num 22:3-4.
(2) in these circumstances he resolved to send for one who had a distinguished reputation as a prophet, that he might "curse" that people, or might utter a malediction over them, in order, at the same time, to ensure their destruction, and to inspirit his own people in making war on them: in accordance with a pRev_alent opinion of ancient times, that prophets had the power of blighting anything by their curse. Compare the notes on Job 3:8. For this purpose he sent messengers to Balaam to invite him to come and perform this service, Num 22:5-6.
(3) Balaam professed to be a prophet of the Lord, and it was obviously proper that he should inquire of the Lord whether he should comply with this request. He did so, and was positively forbidden to go, Num 22:12.
(4) when the answer of Balaam was reported to Balak, he supposed that he might be pRev_ailed to come by the offer of rewards, and he sent more distinguished messengers with an offer of ample honor if he would come, Num 22:15-17.
(5) Balaam was evidently strongly inclined to go, but, in accordance with his character as a prophet, he said that if Balak would give him his house full of silver and gold he could do no more, and say no more, than the Lord permitted, and he proposed again to consult the Lord, to see if he could obtain permission to go with the messengers of Balak. He obtained permission, but with the express injunction that he was only to utter what God should say; and when he came to Balak, notwithstanding his own manifest desire to comply with the wish of Balak, and notwithstanding all the offers which Balak made to him to induce him to do the contrary, he only continued to bless the Hebrew people, until, in disgust and indignation, Balak sent him away again to his own land, Num. 22; Num. 23; Num 24:10 ff.
(6) Balaam returned to his own house, but evidently with a desire still to gratify Balak. Being forbidden to curse the people of Israel; having been overruled in all his purposes to do it; having been, contrary to his own desires, constrained to bless them when he was himself more than willing to curse them; and having still a desire to comply with the wishes of the King of Moab, he cast about for some way in which the object might yet he accomplished - that is, in which the curse of God might in fact rest upon the Hebrew people, and they might become exposed to the divine displeasure. To do this, no way occurred so plausible, and that had such probability of success, as to lead them into idolatry, and into the sinful and corrupt practices connected with idolatry. It was, therefore, resolved to make use of the charms of the females of Moab, that through their influence the Hebrews might be drawn into licentiousness. This was done. The abominations of idolatry spread through the camp of Israel; licentiousness everywhere pRev_ailed, and God sent a plague upon them to punish them, Num 25:1 ff. That also this was planned and instigated by Balaam is apparent from Num 31:16; "Behold these (women) caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord, in the matter of Peor, and there was a plague among the congregation of the Lord." The attitude of Balaam's mind in the matter was this:
I. He had a strong desire to do what he knew was wrong, and which was forbidden expressly by God.
II. He was restrained by internal checks and remonstrances, and pRev_ented from doing what he wished to do.
III. He cast about for some way in which he might do it, notwithstanding these internal checks and remonstrances, and finally accomplished the same thing in fact, though in form different from that which he had first prepared. This is not an unfair description of what often occurs in the plans and purposes of a wicked man. The meaning in the passage before us is, that in the church at Pergamos there were those who taught, substantially, the same thing that Balaam did; that is, the tendency of whose teaching was to lead people into idolatry, and the ordinary accompaniment of idolatry - licentiousness.
To eat things sacrificed unto idols - Balaam taught the Hebrews to do this - perhaps in some way securing their attendance on the riotous and gluttonous feasts of idolatry celebrated among the people among whom they sojourned. Such feasts were commonly held in idol temples, and they usually led to scenes of dissipation and corruption. By plausibly teaching that there could be no harm in eating what had been offered in sacrifice - since an idol was nothing, and the flesh of animals offered in sacrifice was the same as if slaughtered for some other purpose, it would seem that these teachers at Pergamos had induced professing Christians to attend on those feasts - thus lending their countenance to idolatry, and exposing themselves to all the corruption and licentiousness that commonly attended such celebrations. See the banefulness of thus eating the meat offered in sacrifice to idols considered in the notes on 1 Cor. 8.
And to commit fornication - Balaam taught this; and that was the tendency of the doctrines inculcated at Pergamos. On what pretence this was done is not said; but it is clear that the church had regarded this in a lenient manner. So accustomed had the pagan world been to this vice, that many who had been converted from idolatry might be disposed to look on it with less severity than we do now, and there was a necessity of incessant watchfulness lest the members of the church should fall into it. Compare the notes on Act 15:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: I have: Rev 2:4, Rev 2:20
Balaam: Num 24:14, Num 25:1-3, Num 31:8, Num 31:16; Jos 24:9; Pe2 2:15; Jde 1:11
a stumblingblock: Isa 57:14; Jer 6:21; Eze 3:20, Eze 44:12; Mat 18:7; Rom 9:32, Rom 11:9; Rom 14:13, Rom 14:21; Co1 1:23, Co1 8:9; Pe1 2:8
eat: Rev 2:20; Act 15:20, Act 15:21, Act 15:29, Act 21:25; Co1 8:4-13, Co1 10:18-31
to commit: Rev 21:8, Rev 22:15; Co1 6:13-18, Co1 7:2; Heb 13:4
Geneva 1599
2:14 But 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 (f) eat things sacrificed unto idols, and to commit fornication.
(f) That which is here spoken of things offered to idols, is meant of the same type which Paul speaks of in (1Cor 10:14).
John Gill
2:14 But I have a few things against thee,.... The members of this church before their open separation from the apostasy; who still continued in the communion of the corrupt church of Rome, though they remonstrated against the errors and evil practices that crept in; and so were a stumbling block, and a snare to others to join in their idolatry and superstition:
because thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumbling block before the children of Israel,
to eat things sacrificed unto idols, and to commit fornication: which latter was in order to the former: the instruction Balaam gave to Balak, which is here called his doctrine, was, that Balak should get some of the most beautiful women in his kingdom to ply the men of Israel, and draw them into uncleanness, and so to idolatry; by which means, God being angry with them, he might get an advantage over them: that the Israelites did commit whoredom with the daughters of Moab, and eat things sacrificed to idols, and bowed down to Baal Peor, is certain, Num 25:1; but that this was brought about through the counsel of Balaam is not so plainly expressed, though it is hinted at in Num 31:15; but the Jewish writers are very express about this matter. Jonathan ben Uzziel, one of their Targumists on Num 24:14, has these words of Balaam,
"Come, and I will counsel thee, (speaking to Balak,) go and set up inns, and place in them whorish women, to sell food and drink at a low price: and this people will come and eat and drink, and be drunken, and will lie with them, and deny their God; and they will be quickly delivered into thine hands, and many of them shall fall.
This now was the stumbling block he taught Balak to lay before them. And elsewhere (g) it is said,
"that Balaam, the wicked, gave counsel to Balak, the son of Zippor, to cause the Israelites to fall by the sword; he said to him, the God of this people hates whoredom, cause thy daughters to commit whoredom with them, and ye shall rule over them.
And then they go on to relate how they built shops, and placed an old woman without, and a young woman within; and when the Israelites came to buy, how well they used them, and what familiarity they admitted them to; how they made them drink of Ammonitish wine, which inclined to lust and when the signified their desire, oblige them to worship Baal Peor, and renounce the law of Moses. Both Philo (h) and Josephus (i) speak of this counsel of Balaam, much to the same purpose. The Samaritan Chronicle says (k) that this counsel pleased the king, and he sent into the camp of Israel, on a sabbath day, twenty four thousand young women, by whom the Israelites were so seduced, that they did everything they desired them, which was just the number of those that were slain, Num 25:9. By Balaam may be meant the pope of Rome, for that name signifies, "the lord of the people"; and is very appropriate to him, who in this interval took upon him to be universal bishop, and lorded it over both church and state, in a most haughty and tyrannical manner; and the Balaamites were those who submitted to his power and authority, and received his doctrines; and by Balak, king of Moab, may be intended the secular powers, the emperors, kings, and princes of the earth, who were instructed by the popes of Rome, to draw their subjects into idolatry, which is spiritual fornication, to eat the breaden God, to worship the host, images, and saints departed; and which proved a snare, and a stumbling to some of this church, as to the Israelites of old, to do the same things,
(g) T. Hieros. Sanhedrin, fol. 28. 4. & Bab. Sanhedrin, fol. 106. 1. Bemidbar Rabba, sect. 20. fol. 229. 1. Yalkut, par. 1. fol. 244. 3, 4. & par. 2. fol. 76. 4. (h) De Vita Mosis, l. 7. p. 647, 648. (i) Antiqu. l. 4. c. 6. sect. 6, 7, 8, 9. (k) Apud Hottinger. Exercit. Antimorin. p. 109.
John Wesley
2:14 But thou hast there - Whom thou oughtest to have immediately cast out from the flock. Them that hold the doctrine of Balaam - Doctrine nearly resembling his. Who taught Balak - And the rest of the Moabites. To cast a stumblingblock before the sons of Israel - They are generally termed, the children, but here, the sons, of Israel, in opposition to the daughters of Moab, by whom Balaam enticed them to fornication and idolatry. To eat things sacrificed to idols - Which, in so idolatrous a city as Pergamos, was in the highest degree hurtful to Christianity. And to commit fornication - Which was constantly joined with the idol - worship of the heathens.
Robert Jamieson, A. R. Fausset and David Brown
2:14 few--in comparison of the many tokens of thy faithfulness.
hold the doctrine of Balaam--"the teaching of Balaam," namely, that which he "taught Balak." Compare "the counsel of Balaam," Num 31:16. "Balak" is dative in the Greek, whence BENGEL translates, "taught (the Moabites) for (that is, to please) Balak." But though in Numbers it is not expressly said he taught Balak, yet there is nothing said inconsistent with his having done so; and JOSEPHUS [Antiquities,4. 6. 6], says he did so. The dative case is a Hebraism for the accusative case.
children--Greek, "sons of Israel."
stumbling-block--literally, that part of a trap on which the bait was laid, and which, when touched, caused the trap to close on its prey; then any entanglement to the foot [TRENCH].
eat things sacrificed unto idols--the act common to the Israelites of old, and the Nicolaitanes in John's day; he does not add what was peculiar to the Israelites, namely, that they sacrificed to idols. The temptation to eat idol-meats was a peculiarly strong one to the Gentile converts. For not to do so involved almost a withdrawal from partaking of any social meal with the heathen around. For idol-meats, after a part had been offered in sacrifice, were nearly sure to be on the heathen entertainer's table; so much so, that the Greek "to kill" (thuein) meant originally "to sacrifice." Hence arose the decree of the council of Jerusalem forbidding to eat such meats; subsequently some at Corinth ate unscrupulously and knowingly of such meats, on the ground that the idol is nothing; others needlessly tortured themselves with scruples, lest unknowingly they should eat of them when they got meat from the market or in a heathen friend's house. Paul handles the question in 1Cor 8:1-13; 1Cor 10:25-33.
fornication--often connected with idolatry.
2:152:15: Ա՛յսպէս եւ դու՝ ունի՛ս զվարդապետութիւնն Նիկոլայեցեաց՝ զոր ես ատեամ[5117]: [5117] Ոմանք. Զոր ես ատեմ։
15 Նոյնպէս եւ դու ունես նիկողայոսեանների վարդապետութիւնը, որ ես ատում եմ:
15 Ասկէ զատ դուն Նիկողայոսեաններուն վարդապետութեան հետեւողներ ունիս, որը ես կ’ատեմ։
Այսպէս եւ դու ունիս զվարդապետութիւնն Նիկողայեցեաց զոր ես ատեամ:

2:15: Ա՛յսպէս եւ դու՝ ունի՛ս զվարդապետութիւնն Նիկոլայեցեաց՝ զոր ես ատեամ[5117]:
[5117] Ոմանք. Զոր ես ատեմ։
15 Նոյնպէս եւ դու ունես նիկողայոսեանների վարդապետութիւնը, որ ես ատում եմ:
15 Ասկէ զատ դուն Նիկողայոսեաններուն վարդապետութեան հետեւողներ ունիս, որը ես կ’ատեմ։
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2:1515: Так и у тебя есть держащиеся учения Николаитов, которое Я ненавижу.
2:15  οὕτως ἔχεις καὶ σὺ κρατοῦντας τὴν διδαχὴν [τῶν] νικολαϊτῶν ὁμοίως.
2:15. οὕτως (unto-the-one-this) ἔχεις (thou-hold) καὶ (and) σὺ (thou) κρατοῦντας ( to-securing-unto ) τὴν (to-the-one) διδαχὴν (to-a-teaching) Νικολαϊτῶν (of-Nikolaites) ὁμοίως. (unto-along-belonged)
2:15. ita habes et tu tenentes doctrinam NicolaitarumSo hast thou also them that hold the doctrine of the Nicolaites.
15. So hast thou also some that hold the teaching of the Nicolaitans in like manner.
2:15. And you also have those who hold to the doctrine of the Nicolaitans.
2:15. So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate.
So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate:

15: Так и у тебя есть держащиеся учения Николаитов, которое Я ненавижу.
2:15  οὕτως ἔχεις καὶ σὺ κρατοῦντας τὴν διδαχὴν [τῶν] νικολαϊτῶν ὁμοίως.
2:15. ita habes et tu tenentes doctrinam Nicolaitarum
So hast thou also them that hold the doctrine of the Nicolaites.
2:15. And you also have those who hold to the doctrine of the Nicolaitans.
2:15. So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate.
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Adam Clarke: Commentary on the Bible - 1831
2:15: The doctrine of the Nicolaitanes - See on Rev 2:6 (note).
Albert Barnes: Notes on the Bible - 1834
2:15: So hast thou also them ... - That is, there are those among you who hold those doctrines. The meaning here may be, either that, in addition to those who held the doctrine of Balaam, they had also another class who held the doctrine of the Nicolaitanes; or that the Nicolaitanes held the same doctrine, and taught the same thing as Balaam. If but one class is referred to, and it is meant that the Nicolaitanes held the doctrines of Balaam, then we know what constituted their teaching; if two classes of false teachers are referred to, then we have no means of knowing what was the uniqueness of the teaching of the Nicolaitanes. The more natural and obvious construction, it seems to me, is to suppose that the speaker means to say that the Nicolaitanes taught the same things which Balaam did - to wit, that they led the people into corrupt and licentious practices. This interpretation seems to be demanded by the proper use of the word "so" - οὕτως houtō s - meaning, "in this manner on this wise, thus"; and usually referring to what precedes. If this be the correct interpretation, then we have, in fact, a description of what the Nicolaitanes held, agreeing with all the accounts given of them by the ancient fathers. See the notes on Rev 2:6. If this is so, also, then it is clear that the same kind of doctrines was held at Smyrna, at Pergamos, and at Thyatira Rev 2:20, though mentioned in somewhat different forms. It is not quite certain, however, that this is the correct interpretation, or that the writer does not mean to say that, in addition to those who held the doctrine of Balaam, they had also another class of errorists who held the doctrine of the Nicolaitanes.
Which thing I hate - So the common Greek text - ὅ μισῶ ho misō. But the best-supported reading, and the one adopted by Griesbach, Tittmann, and Hahn, is ὁμοίως homoiō s - "in like manner"; that is, "as Balak retained a false prophet who misled the Hebrews, so thou retainest those who teach things like to those which Balaam taught."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: the doctrine: Rev 2:6
Geneva 1599
2:15 So hast thou also them that hold the doctrine of the (13) Nicolaitans, which thing I hate.
(13) Which follow the footsteps of Balaam, and such as are abandoned to all filthiness, as he showed in the verse before, and is here signified by a note of similarity, and thus also must (Rev_ 2:6) be understood. For this matter especially Ireneus must be consulted as well.
John Gill
2:15 So hast thou also them that hold the doctrine of the Nicolaitans,.... These impure heretics sprung up in the time of the apostolic church, but their doctrines were not received, and their deeds were hated, see Rev_ 2:6. This seems to design the doctrines of the church of Rome, which in this period took place; which forbid marriage to the priests, and recommended celibacy and virginity to others also; which were the source of all uncleanness and abominable lusts; for which pardons and indulgences were given, and, in process of time, brothel houses were set up, and licensed and encouraged by authority,
Which thing I hate; the doctrine of these men, as well as their deeds.
John Wesley
2:15 In like manner thou also - As well as the angel at Ephesus. Hast them that hold the doctrine of the Nicolaitans - And thou sufferest them to remain in the flock.
Robert Jamieson, A. R. Fausset and David Brown
2:15 thou--emphatic: "So THOU also hast," As Balak and the Moabites of old had Balaam and his followers literally, so hast thou also them that hold the same Balaamite or Nicolaitane doctrine spiritually or symbolically. Literal eating of idol-meats and fornication in Pergamos were accompanied by spiritual idolatry and fornication. So TRENCH explains. But I prefer taking it, "THOU also," as well as Ephesus ("in like manner" as Ephesus; see below the oldest reading), hast . . . Nicolaitanes, with this important difference, Ephesus, as a Church, hates them and casts them out, but thou "hast them," namely, in the Church.
doctrine--teaching (see on Rev_ 2:6): namely, to tempt God's people to idolatry.
which thing I hate--It is sin not to hate what God hates. The Ephesian Church (Rev_ 2:6) had this point of superiority to Pergamos. But the three oldest manuscripts, and Vulgate and Syriac, read instead of "which I hate," "IN LIKE MANNER."
2:162:16: Արդ՝ ապաշխարեա՛, ապա թէ ոչ՝ գա՛մ վաղվաղակի, եւ պատերազմեցայց ընդ նոսա սրով բերանոյ իմոյ:
16 Արդ, ապաշխարի՛ր, ապա թէ ոչ իսկոյն կը գամ եւ կը մարտնչեմ նրանց դէմ իմ բերանի սրով:
16 Ուստի ապաշխարէ. եթէ ոչ՝ շուտով պիտի գամ քեզի ու իմ բերնիս սրովը պիտի պատերազմիմ անոնց հետ։
Արդ ապաշխարեա, ապա թէ ոչ` [35]գամ վաղվաղակի, եւ պատերազմեցայց ընդ նոսա սրով բերանոյ իմոյ:

2:16: Արդ՝ ապաշխարեա՛, ապա թէ ոչ՝ գա՛մ վաղվաղակի, եւ պատերազմեցայց ընդ նոսա սրով բերանոյ իմոյ:
16 Արդ, ապաշխարի՛ր, ապա թէ ոչ իսկոյն կը գամ եւ կը մարտնչեմ նրանց դէմ իմ բերանի սրով:
16 Ուստի ապաշխարէ. եթէ ոչ՝ շուտով պիտի գամ քեզի ու իմ բերնիս սրովը պիտի պատերազմիմ անոնց հետ։
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2:1616: Покайся; а если не так, скоро приду к тебе и сражусь с ними мечом уст Моих.
2:16  μετανόησον οὗν· εἰ δὲ μή, ἔρχομαί σοι ταχύ, καὶ πολεμήσω μετ᾽ αὐτῶν ἐν τῇ ῥομφαίᾳ τοῦ στόματός μου.
2:16. μετανόησον (Thou-should-have-considered-with-unto) οὖν: (accordingly,"εἰ (if) δὲ (moreover) μή, (lest) ἔρχομαί ( I-come ) σοι (unto-thee) ταχύ, (to-quick) καὶ (and) πολεμήσω (I-shall-war-unto) μετ' (with) αὐτῶν (of-them) ἐν (in) τῇ (unto-the-one) ῥομφαίᾳ (unto-a-sword) τοῦ (of-the-one) στόματός (of-a-mouth) μου. (of-me)
2:16. similiter paenitentiam age si quo minus venio tibi cito et pugnabo cum illis in gladio oris meiIn like manner do penance. If not, I will come to thee quickly and will fight against them with the sword of my mouth.
16. Repent therefore; or else I come to thee quickly, and I will make war against them with the sword of my mouth.
2:16. So do penance to the same extent. If you do less, I will come to you quickly and I will fight against these ones with the sword of my mouth.
2:16. Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.
Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth:

16: Покайся; а если не так, скоро приду к тебе и сражусь с ними мечом уст Моих.
2:16  μετανόησον οὗν· εἰ δὲ μή, ἔρχομαί σοι ταχύ, καὶ πολεμήσω μετ᾽ αὐτῶν ἐν τῇ ῥομφαίᾳ τοῦ στόματός μου.
2:16. similiter paenitentiam age si quo minus venio tibi cito et pugnabo cum illis in gladio oris mei
In like manner do penance. If not, I will come to thee quickly and will fight against them with the sword of my mouth.
2:16. So do penance to the same extent. If you do less, I will come to you quickly and I will fight against these ones with the sword of my mouth.
2:16. Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Предостережение, призыв к более строгому отношению к николаитам имеет ввиду только верных христиан. По отношению к еретикам произносится более строгая угроза. Если они не покаются, то Господь посетит Пергам Своею карающею десницею и поразит еретиков мечом уст Своих. Под этим мечом можно разуметь необычайное действие промысла Божия, поражающего иногда нечестивых по одному изречению Его всемогущего слова.
Adam Clarke: Commentary on the Bible - 1831
2:16: Will fight against them with the sword of my mouth - See on Rev 2:12 (note). He now speaks for their edification and salvation; but if they do not repent, he will shortly declare those judgments which shall unavoidably fall upon them.
Albert Barnes: Notes on the Bible - 1834
2:16: Repent - See Rev 2:5.
Or else I will come unto thee quickly - On the word "quickly," see the notes on Rev 1:1. The meaning here is, that he would come against them in judgment, or to punish them.
And will fight against them - Against the Nicolaitanes. He would come against the church for tolerating them, but his opposition would be principally directed against the Nicolaitanes themselves. The church would excite his displeasure by retaining them in its bosom, but it was in its power to save them from destruction. If the church would repent, or if it would separate itself from the evil, then the Saviour would not come against them. If this were not done, they would feel the vengeance of his sword, and be subjected to punishment. The church always suffers when it has offenders in its bosom; it has the power of saving them if it will repent of its own unfaithfulness, and will strive for their conversion.
With the sword of my mouth - notes on Rev 1:16; Rev 2:12. That is, he would give the order, and they would be cut as if by a sword. Precisely in what way it would be done he does not say; but it might be by persecution, or by heavy judgments. To see the force of this, we are to remember the power which Christ has to punish the wicked by a word of his mouth. By a word in the last day he will turn all the wicked into hell.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: Repent: Rev 2:5, Rev 2:21, Rev 2:22, Rev 3:19, Rev 16:9; Act 17:30, Act 17:31
else: Rev 2:5
will fight: Rev 2:12, Rev 1:16, Rev 19:15, Rev 19:21; Isa 11:4, Isa 49:2; Eph 6:17; Th2 2:8
John Gill
2:16 Repent,.... This is said to those who were truly godly in those times, but still retained their communion with these corrupt men, and had not, as yet, separated from then; nor had they protested against these evil doctrines and practices, at least but very coldly, and had too much connived at them; and therefore are called upon to repent of their lukewarmness, negligence, and sinful compliances:
or else I will come unto thee quickly: in a providential way, to rebuke and chastise for such remissness, indifference, and evil communication:
and will fight against them with the sword of my mouth; of this sword; see Gill on Rev_ 1:16. And it is observable, that Christ does not say, "I will fight against thee"; the true members of his mystical body, though lax and supine, for Christ does not fight against his people, but for them; but he says, "and will fight against them"; the Balaamites and Nicolaitans, for their idolatry and uncleanness.
John Wesley
2:16 If not, I come to thee - who wilt not wholly escape when I punish them. And will fight with them - Not with the Nicolaitans, who are mentioned only by the by, but the followers of Balaam. With the sword of my mouth - With my just and fierce displeasure. Balaam himself was first withstood by the angel of the Lord with "his sword drawn," Num 22:23, and afterwards "slain with the sword," Num 31:8.
Robert Jamieson, A. R. Fausset and David Brown
2:16 The three oldest manuscripts read, "Repent, therefore." Not only the Nicolaitanes, but the whole Church of Pergamos is called on to repent of not having hated the Nicolaitane teaching and practice. Contrast Paul, Acts 20:26.
I will come--I am coming.
fight against them--Greek, "war with them"; with the Nicolaitanes primarily; but including also chastisement of the whole Church at Pergamos: compare "unto THEE."
with the sword of my mouth--resumed from Rev_ 1:16, but with an allusion to the drawn sword with which the angel of the Lord confronted Balaam on his way to curse Israel: an earnest of the sword by which he and the seduced Israelites fell at last. The spiritual Balaamites of John's day are to be smitten with the Lord's spiritual sword, the word or "rod of His mouth."
2:172:17: Որ ունիցի ականջս լսելոյ՝ լուիցէ՛ զինչ Հոգին ասէ առ եկեղեցիս. Որ յա՛ղթէ՝ տաց նմա ուտե՛լ ՚ի մանանայէն թաքուցելոյ, եւ տա՛ց նմա զգիրն սրբութեան. եւ գրեալ անուն նո՛ր ՚ի գիրն, զոր ո՛չ ոք գիտէ, բայց միայն որ առնուն[5118]:[5118] Ոմանք. Որ ունի ականջս՝ լուիցէ։ Յօրինակին. Ասէ առ եկեղեցին։
17 Ով ականջ ունի լսելու, թող լսի, ինչ որ Հոգին ասում է եկեղեցիներին. ով յաղթի, նրան թոյլ կը տամ, որ ուտի թաքցուած մանանայից, եւ կը տամ նրան սրբութեան գիրքը[4] ու գրուած մի նոր անուն, որ ոչ ոք չգիտի, բացի նրանից, ով այն ընդունում է»:[4] Յունարէնն ունի՝ սպիտակ խիճ:
17 Ան որ ականջ ունի, թող լսէ թէ Հոգին ի՛նչ կ’ըսէ եկեղեցիներուն. Ով որ կը յաղթէ, պահուած մանանայէն ուտել պիտի տամ անոր ու ճերմակ խիճ մը պիտի տամ անոր եւ այն խիճին վրայ նոր անուն մը գրուած, որ մէ՛կը չի գիտեր, բայց միայն ան՝ որ կ’ընդունի’»։
Որ ունիցի ականջս լսելոյ` լուիցէ զինչ Հոգին ասէ առ եկեղեցիս. Որ յաղթէ` տաց նմա ուտել ի մանանայէն թաքուցելոյ, եւ տաց նմա [36]զգիրն սրբութեան``, եւ գրեալ անուն նոր [37]ի գիրն, զոր ոչ ոք գիտէ` բայց միայն որ առնուն:

2:17: Որ ունիցի ականջս լսելոյ՝ լուիցէ՛ զինչ Հոգին ասէ առ եկեղեցիս. Որ յա՛ղթէ՝ տաց նմա ուտե՛լ ՚ի մանանայէն թաքուցելոյ, եւ տա՛ց նմա զգիրն սրբութեան. եւ գրեալ անուն նո՛ր ՚ի գիրն, զոր ո՛չ ոք գիտէ, բայց միայն որ առնուն[5118]:
[5118] Ոմանք. Որ ունի ականջս՝ լուիցէ։ Յօրինակին. Ասէ առ եկեղեցին։
17 Ով ականջ ունի լսելու, թող լսի, ինչ որ Հոգին ասում է եկեղեցիներին. ով յաղթի, նրան թոյլ կը տամ, որ ուտի թաքցուած մանանայից, եւ կը տամ նրան սրբութեան գիրքը[4] ու գրուած մի նոր անուն, որ ոչ ոք չգիտի, բացի նրանից, ով այն ընդունում է»:
[4] Յունարէնն ունի՝ սպիտակ խիճ:
17 Ան որ ականջ ունի, թող լսէ թէ Հոգին ի՛նչ կ’ըսէ եկեղեցիներուն. Ով որ կը յաղթէ, պահուած մանանայէն ուտել պիտի տամ անոր ու ճերմակ խիճ մը պիտի տամ անոր եւ այն խիճին վրայ նոր անուն մը գրուած, որ մէ՛կը չի գիտեր, բայց միայն ան՝ որ կ’ընդունի’»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1717: Имеющий ухо (слышать) да слышит, что Дух говорит церквам: побеждающему дам вкушать сокровенную манну, и дам ему белый камень и на камне написанное новое имя, которого никто не знает, кроме того, кто получает.
2:17  ὁ ἔχων οὗς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. τῶ νικῶντι δώσω αὐτῶ τοῦ μάννα τοῦ κεκρυμμένου, καὶ δώσω αὐτῶ ψῆφον λευκὴν καὶ ἐπὶ τὴν ψῆφον ὄνομα καινὸν γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ ὁ λαμβάνων.
2:17. Ὁ (The-one) ἔχων (holding) οὖς (to-an-ear) ἀκουσάτω (it-should-have-heard) τί (to-what-one) τὸ (the-one) πνεῦμα (a-currenting-to) λέγει (it-fortheth) ταῖς (unto-the-ones) ἐκκλησίαις. (unto-callings-out-unto) Τῷ (Unto-the-one) νικῶντι (unto-conquering-unto) δώσω (I-shall-give) αὐτῷ (unto-it) τοῦ ( of-the-one ) μάννα ( of-a-manna ) τοῦ (of-the-one) κεκρυμμένου, (of-having-had-come-to-be-concealed,"καὶ (and) δώσω (I-shall-give) αὐτῷ (unto-it) ψῆφον (to-a-pebble) λευκήν, (to-white,"καὶ (and) ἐπὶ (upon) τὴν (to-the-one) ψῆφον (to-a-pebble) ὄνομα (a-name) καινὸν (fresh) γεγραμμένον (having-had-come-to-be-scribed) ὃ (to-which) οὐδεὶς (not-moreover-one) οἶδεν (it-had-come-to-see) εἰ (if) μὴ (lest) ὁ (the-one) λαμβάνων. (taking)
2:17. qui habet aurem audiat quid Spiritus dicat ecclesiis vincenti dabo ei manna absconditum et dabo illi calculum candidum et in calculo nomen novum scriptum quod nemo scit nisi qui accipitHe that hath an ear, let him hear what the Spirit saith to the churches: To him that overcometh I will give the hidden manna and will give him a white counter: and in the counter, a new name written, which no man knoweth but he that receiveth it.
17. He that hath an ear, let him hear what the Spirit saith to the churches. To him that overcometh, to him will I give of the hidden manna, and I will give him a white stone, and upon the stone a new name written, which no one knoweth but he that receiveth it.
2:17. Whoever has an ear, let him hear what the Spirit says to the Churches. To him who prevails, I will give the hidden manna. And I will give to him a white emblem, and on the emblem, a new name has been written, which no one knows, except the one who receives it.
2:17. He 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].
He 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:

17: Имеющий ухо (слышать) да слышит, что Дух говорит церквам: побеждающему дам вкушать сокровенную манну, и дам ему белый камень и на камне написанное новое имя, которого никто не знает, кроме того, кто получает.
2:17  ὁ ἔχων οὗς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. τῶ νικῶντι δώσω αὐτῶ τοῦ μάννα τοῦ κεκρυμμένου, καὶ δώσω αὐτῶ ψῆφον λευκὴν καὶ ἐπὶ τὴν ψῆφον ὄνομα καινὸν γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ ὁ λαμβάνων.
2:17. qui habet aurem audiat quid Spiritus dicat ecclesiis vincenti dabo ei manna absconditum et dabo illi calculum candidum et in calculo nomen novum scriptum quod nemo scit nisi qui accipit
He that hath an ear, let him hear what the Spirit saith to the churches: To him that overcometh I will give the hidden manna and will give him a white counter: and in the counter, a new name written, which no man knoweth but he that receiveth it.
2:17. Whoever has an ear, let him hear what the Spirit says to the Churches. To him who prevails, I will give the hidden manna. And I will give to him a white emblem, and on the emblem, a new name has been written, which no one knows, except the one who receives it.
2:17. He 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].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Сопоставление двух наград - сокровенной манны и белого камня - с полной очевидностью говорит о том, что эти предметы награды являются лишь символами. Под сокровенною манною можно разуметь тело и кровь Иисуса Христа, которые вкушают верующие в таинстве евхаристии. Так что награда эта относится не только к будущей жизни, но и к настоящей, состоя в преподании таинственной Божественной благодати. - Белый камень с надписью должен напомнить читателям Апокалипсиса тот камешек, который выдавался как на суде для обозначения оправдания или обвинения, так и во время состязания на играх как выражение награды. И под ним символически изображается приговор Божьего суда над каждым христианином, по каковому приговору он получает или наказание, или награду. Здесь, на земле, и там, на небе, эта награда - особая для каждого (никто не знает, кроме того, кто получает), как блаженное состояние его духа.
Adam Clarke: Commentary on the Bible - 1831
2:17: The hidden manna - It was a constant tradition of the Jews that the ark of the covenant, the tables of stone, Aaron's rod, the holy anointing oil, and the pot of manna, were hidden by King Josiah when Jerusalem was taken by the Chaldeans; and that these shall all be restored in the days of the Messiah. This manna was hidden, but Christ promises to give it to him that is conqueror. Jesus is the ark, the oil, the rod, the testimony, and the manna. He who is partaker of his grace has all those things in their spiritual meaning and perfection.
And will give him a white stone -
I. It is supposed that by the white stone is meant pardon or acquittance, and the evidence of it; and that there is an allusion here to the custom observed by judges in ancient times, who were accustomed to give their suffrages by white and black pebbles; those who gave the former were for absolving the culprit, those who gave the latter were for his condemnation. This is mentioned by Ovid, Metam. lib. xv., ver. 41:
Mos erat antiquus, niveis atrisque lapillis,
His damnare reos, illis absolvere culpa.
Nunc quoque sic lata est sententia tristis.
"A custom was of old, and still remains,
Which life or death by suffrages ordains:
White stones and black within an urn are cast,
The first absolve, but fate is in the last."
Dryden.
II. Others suppose there is an allusion here to conquerors in the public games, who were not only conducted with great pomp into the city to which they belonged, but had a white stone given to them, with their name inscribed on it; which badge entitled them, during their whole life, to be maintained at the public expense. See Pind., Olymp. vii. 159, and the Scholia there; and see the collections in Wetstein, and Rosenmuller's note. These were called tesserae among the Romans, and of these there were several kinds.
1. Tesserae conviviales, which answered exactly to our cards of invitation, or tickets of admission to a public feast or banquet; when the person invited produced his tessera he was admitted. The mention of the hidden manna here may seem to intimate that there is a reference to these convivial tesserae, whether given to the victor in the public games, entitling him to be fed at the public expense, or to a particular friend, inviting him to a family meal or to a public banquet.
2. There were tesserae inscribed with different kinds of things, such as provisions, garments, gold or silver vessels, horses, mares, slaves, etc. These were sometimes thrown by the Roman emperors among the crowd in the theatres, and he that could snatched one; and on producing it he received that, the name of which was inscribed on it. But from Dio Cassius it appears that those tesserae were small wooden balls, whereas the tesserae in general were square, whence they had their name, as having four sides, angles, or corners. Illi τεσσαρην , vel τεσσαραν, vocabant figuram quamvis quadratam, quae quatuor angulos haberet; and these were made of stone, marble, bone, or ivory, lead, brass, or other metal. See Pitiscus.
3. Tesserae frumentariae, or tickets to receive grain in the public distributions of corn; the name of the person who was to receive, and the quantum of grain; being both inscribed on this badge or ticket. Those who did not need this public provision for themselves were permitted to sell their ticket, and the bearer was entitled to the quantum of grain mentioned on it.
4. But the most remarkable of these instruments were the tesserae hospitales, which were given as badges of friendship and alliance, and on which some device was engraved, as a testimony that a contract of friendship had been made between the parties. A small oblong square piece of wood, bone, stone, or ivory, was taken and divided into two equal parts, on which each of the parties wrote his own name, and then interchanged it with the other. This was carefully preserved, and handed down even to posterity in the same family; and by producing this when they traveled, it gave a mutual claim to the bearers of kind reception and hospitable entertainment at each other's houses.
It is to this custom that Plautus refers in his Poenulus, act. v., scen. 2, ver. 80, in the interview between Agorastocles, and his unknown uncle Hanno.
Hanno. - O mi popularis, salve!
Agorastocles. - Et tu edepol, quisquis es. Et si quid opus est, quaeso, die atque impera, Popularitatis caussa.
Han. - Habeo gratiam. Verum ego hic hospitium habeo: Antidamae filium Quaero; commonstra, si novisti, Agorastoclem. Ecquem adolescentem tu hic novisti Agorastoclem?
Agor. - Siquidem tu Antidamarchi quaeris adoptatitium, Ego sum ipsus, quem tu quaeris.
Han. - Hem! quid ego audio?
Agor. - Antidamae gnatum me esse.
Han. - si ita est, tesseram Conferre si vis hospitalem, eccam adtuli.
Agor. - Agedum huc ostende; est par probe: nam habeo domi.
Han. - O mi hospes, salve multum! nam mihi tuus pater, Pater tuus ergo, hospes Antidamas fuit. Haec mihi hospitalis tessera cum illo fuit.
Agor. - Ergo hic apud me hospitium tibi praebebitur. Nam haud repudio hospitium, neque Carthaginem: Inde sum oriundus.
Han. - Di dent tibi omnes quae velis.
Hanno. - Hail, my countryman!
Agorastocles. - I hail thee also, in the name of Pollux, whosoever thou art. And if thou have need of any thing, speak, I beseech thee; and thou shalt obtain what thou askest, for civility's sake.
Hanno - I thank thee, but I have a lodging here; I seek the son of Antidamas. Tell me if thou knowest Agorastocles. Dost thou know in this place the young Agorastocles?
Agorastocles - If thou seek the adopted son of Antidamarchus, I am the person whom thou seekest.
Hanno - Ha! What do I hear?
Agorastocles - Thou hearest that I am the son of Antidamas.
Hanno - If it be so, compare, if thou pleasest, the hospitable tessera; here it is, I have brought it with me.
Agorastocles - Come then, reach it hither: it is the exact counterpart; I have the other at home.
Hanno - O my friend, I am very glad to see thee, for thy father was my friend; therefore Antidamas thy father was my guest. I divided this hospitable tessera with him.
Agorastocles - Therefore, a lodging shall be provided for thee with me; I reverence hospitality, and I love Carthage, where I was born.
Hanno - May all the gods grant thee whatsoever thou wishest!
The tessera taken in this sense, seems to have been a kind of tally; and the two parts were compared together to ascertain the truth. Now it is very probable that St. John may allude to this; for on this mode of interpretation every part of the verse is consistent.
1. The word ψηφος does not necessarily signify a stone of any kind, but a suffrage, sentence, decisive vote; and in this place seems answerable to the tessera. The tessera which Hanno had, he tells us in his Punic language, was inscribed with the image or name of his god. "Sigillum hospitii mei est tabula sculpta, conjus sculptura est Deus meus. This is the interpretation of the Punic words at the beginning of the above 5th act of the Poenulus, as given by Bochart.
2. The person who held it had a right to entertainment in the house of him who originally gave it; for it was in reference to this that the friendly contract was made.
3. The names of the contracting persons, or some device, were written on the tessera, which commemorated the friendly contract; and as the parts were interchanged, none could know that name or device, or the reason of the contract, but he who received it.
4. This, when produced, gave the bearer a right to the offices of hospitality; he was accommodated with food, lodging, etc., as far as these were necessary; and to this the eating of the hidden manna may refer.
But what does this mean in the language of Christ?
1. That the person is taken into an intimate state of friendship with him.
2. That this contract is witnessed to the party by some especial token, sign, or seal, to which he may have recourse to support his claim, and identify his person. This is probably what is elsewhere called the earnest of the Spirit; see the note on Eph 1:14, and the places there referred to. He then who has received and retains the witness of the Spirit that he is adopted into the heavenly family, may humbly claim, in virtue of it, his support of the bread and water of life; the hidden manna - every grace of the Spirit of God; and the tree of life - immortality, or the final glorification of his body and soul throughout eternity.
3. By this state of grace into which he is brought he acquires a new name, the name of child of God; the earnest of the Spirit, the tessera, which he has received, shows him this new name.
4. And this name of child of God no man can know or understand, but he who has received the tessera or Divine witness.
5. As his Friend and Redeemer may be found everywhere, because he fills the heavens and the earth, everywhere he may, on retaining this tessera, claim direction, succor, support, grace, and glory; and therefore the privileges of him who overcometh are the greatest and most glorious that can be imagined.
For a farther account of the tessera of the ancients, as well as for engravings of several, see Graevii Thesaur.; Pitisci Lexic.; and Poleni Supplement; and the authors to whom these writers refer.
The Epistle to the Church at Thyatira
Albert Barnes: Notes on the Bible - 1834
2:17: He that hath an ear ... - notes on Rev 2:7.
To him that overcometh - notes on Rev 2:7.
Will I give to eat of the hidden manna - The true spiritual food; the food that nourishes the soul. The idea is, that the souls of those who "overcame," or who gained the victory in their conflict with sin, and in the persecutions and trials of the world, would be permitted to partake of that spiritual food which is laid up for the people of God, and by which they will be nourished foRev_er. The Hebrews were supported by manna in the desert Exo. 16:16-35; a pot of that manna was laid up in the most holy place, to be preserved as a memorial Exo 16:32-34; it is called "angels' food" Psa 78:25, and "corn of heaven" Psa 78:24; and it would seem to have been emblematical of that spiritual food by which the people of God are to be fed from heaven, in their journey through this world. By the word "hidden," there would seem to be an allusion to what was laid up in the pot before the ark of the testimony, and the blessing which is promised here is that they would be nourished as if they were sustained by that manna thus laid up before the ark: by food from the immediate presence of God. The language thus explained would mean that they who overcome will be nourished through this life as if by that "hidden manna"; that is, that they will be supplied all along through the "wilderness of this world" by that food from the immediate presence of God which their souls require.
As the parallel places in the epistles to the churches, however, refer rather to the heavenly world, and to the rewards which they who are victors shall have there, it seems probable that this has immediate reference to that world also, and that the meaning is, that, as the most holy place was a type of heaven, they will be admitted into the immediate presence of God, and nourished foRev_er by the food of heaven - what the angels have; what the soul will need to sustain it there. Even in this world their souls may be nourished with this "hidden manna"; in heaven it will be their constant food foRev_er.
And will give him a white stone - There has been a great variety of opinion in regard to the meaning of this expression, and almost no two expositors agree. Illustrations of its meaning have been sought from Grecian, Hebrew, and Roman customs, but none of these have removed all difficulty from the expression. The general sense of the language seems plain, even though the allusion on which it is founded is obscure, or even unknown. It is, that the Saviour would give him who overcame a token of his favor which would have some word or name inscribed on it, and which would be of use to him alone, or intelligible to him only: that is, some secret token which would make him sure of the favor of his Redeemer, and which would be unknown to other people. The idea here would find a correspondence in the evidences of his favor granted to the soul of the Christian himself; in the pledge of heaven thus made to him, and which he would understand, but which no one else would understand,
The things, then, which we are to look for in the explanation of the emblem are two - what would thus be a token of his favor, and what would explain the fact that it would be intelligible to no one else. The question is, whether there is any known thing pertaining to ancient customs which would convey those ideas. The word rendered "stone" - ψῆφον psē phon - means, properly, a small stone, as worn smooth by water - a gravel-stone, a pebble; then any polished stone, the stone of a gem, or ring (Robinson's Lexicon). Such a stone was used among the Greeks for various purposes, and the word came to have a signification corresponding to these uses. The following uses are enumerated by Dr. Robinson, Lexicon: the "stones," or "counters" for reckoning; "dice," "lots," used in a kind of magic; a vote, spoken of the black and white stones or pebbles anciently used in voting - that is, the white for approval, and the black for condemning.
In regard to the use of the word here, some have supposed that the reference is to a custom of the Roman emperors, who, in the games and spectacles which they gave to the people in imitation of the Greeks, are said to have thrown among the populace dice or tokens inscribed with the words, "Frumentum, vestes," etc.; that is, "Corn, clothing," etc.; and whosoever obtained one of these received from the emperor whatever was marked upon it. Others suppose that allusion is made to the mode of casting lots, in which sometimes dice or tokens were used with names inscribed on them, and the lot fell to him whose name first came out. The "white stone" was a symbol of good fortune and prosperity; and it is a remarkable circumstance that, among the Greeks, persons of distinguished virtue were said to receive a ψῆφον psē phon, "stone," from the gods, that is, as an approving testimonial of their virtue.
See Robinson's Lexicon, and the authorities there referred to; Wetstein, New Testament, in loco, and Stuart, in leto. Prof. Stuart supposes that the allusion is to the fact that Christians are said to be kings and priests to God, and that as the Jewish high priest had a mitre or turban, on the front of which was a plate of gold inscribed "Holiness to the Lord," so they who were kings and priests under the Christian dispensation would have that by which they would be known, but that, instead of a plate of gold, they would have a pellucid stone, on which the name of the Saviour would be engraved as a token of his favor. It is possible, in regard to the explanation of this phrase, that there has been too much effort to find all the circumstances alluded to in some ancient custom. Some well-understood fact or custom may have suggested the general thought, and then the filling up may have been applicable to this case alone. It is quite clear, I think, that none of the customs to which it has been supposed there is reference correspond fully with what is stated here, and that though there may have been a general allusion of that kind, yet something of the particularity in the circumstances may be regarded as unique to this alone. In accordance with this view, perhaps the following points will embody all that need be said:
(1) A white stone was regarded as a token of favor, prosperity, or success everywhere - whether considered as a vote, or as given to a victor, etc. As such, it would denote that the Christian to whom it is said to be given would meet with the favor of the Redeemer, and would have a token of his approval.
(2) the name written on this stone would be designed also as a token or pledge of his favor - as a name engraved on a signet or seal would be a pledge to him who received it of friendship. It would be not merely a white stone - emblematic of favor and approval - but it would be so marked as to indicate its origin, with the name of the giver on it. This would appropriately denote, when explained, that the victor Christian would receive a token of the Redeemer's favor, as if his name were engraven on a stone, and given to him as a pledge of his friendship; that is, that he would be as certain of his favor as if he had such a stone. In other words, the victor would be assured from the Redeemer, who distributes rewards, that his welfare would be secure.
(3) this would be to him as if he should receive a stone so marked that its letters were invisible to all others, but apparent to him who received it. It is not needful to suppose that in the Olympic games, or in the prizes distributed by Roman emperors, or in any other custom, such a case had actually occurred, but it is conceivable that a name might be so engraved - with characters so small, or in letters so unknown to all others or with marks so unintelligible to others - that no other one into whose hands it might fall would understand it. The meaning then probably is, that to the true Christian - the victor over sin - there is given some pledge of the divine favor which has to him all the effect of assurance, and which others do not perceive or understand. This consists of favors shown directly to the soul - the evidence of pardoned sin; joy in the Holy Spirit; peace with God; clear views of the Saviour; the possession of a spirit which is properly that of Christ, and which is the gift of God to the soul. The true Christian understands this; the world perceives it not. The Christian receives it as a pledge of the divine favor, and as an evidence that he will be saved; to the world, that on which he relies seems to be enthusiasm, fanaticism, or delusion. The Christian bears it about with him as he would a precious stone given to him by his Redeemer, and on which the name of his Redeemer is engraved, as a pledge that he is accepted of God, and that the rewards of heaven shall be his; the world does not understand it, or attaches no value to it.
And in the stone a new name written - A name indicating a new relation, new hopes and triumphs. Probably the name here referred to is the name of the Redeemer, or the name Christian, or some such appellation. It would be some name which he would understand and appreciate, and which would be a pledge of acceptance.
Which no man knoweth, ... - That is, no one would understand its import, as no one but the Christian estimates the value of that on which he relics as the pledge of his Redeemer's love.
The Epistle to the Church at Thyatira
The contents of this epistle Rev 2:18-29 are as follows:
(1) A reference, as is usual in these epistles, to some attribute of the Saviour which demanded their particular attention, or which was especially appropriate to the nature of the message which he was about to send to them, Rev 2:18. The attributes which he fixes on here are, that his eyes are like a flame of fire - as if they would pierce and penetrate to the recesses of the heart; and that his feet are like fine brass - perhaps indicative of majesty as he moved among the churches.
(2) a statement, in the usual form, that he was entirely acquainted with the church, and that therefore the judgment which he was about to pronounce was founded on a thorough knowledge of what the church was; and a general commendation of them for their charity, service, faith, and patience, Rev 2:19.
(3) a severe reproof of the church, notwithstanding, for their tolerating a teacher of dangerous doctrine, whom he calls Jezebel, with the assurance that she and her children should not go unpunished, Rev 2:20-23.
(4) an assurance to all the rest in Thyatira that no other calamity or burden would come upon the church than what was inevitable in delivering it from the dangerous influence of these doctrines, and a solemn charge to them to hold fast all the truth which they had until he should come, Rev 2:24-25.(5) A promise, as usual, to those who should overcome, or who should be victorious, Rev 2:26-29. They would have power over the nations; they would be associated with the Redeemer in ruling them; they would have the morning star.
(6) a call, as usual, on all who had ears to hear, to attend to what the Spirit said to the churches.
Thyatira was a city of Asia Minor, on the northern border of Lydia, and commonly reckoned as belonging to Lydia. It was about twenty-seven miles from Sardis; about a day's journey from Pergamos, and about the same distance from the seacoast. Its modern name is Ak-hissar, or the white castle. According to Pliny, it was known in earlier times by the name of Pelopia (Hist. Nat. v. 29). Strabo (xiii. p. 928) says that it was a Macedonian colony. The Roman road from Pergames to Sardis passed through it. It was noted for the art of dyeing Act 16:14, and Luke's account in the Acts has been confirmed by the discovery of an inscription in honor of Antonius Claudius Alphenus, which concludes with the words οἱ βαφεῖς hoi bafeis - the dyers.
Pliny Fisk, the American missionary, who visited the city, thus describes it: "Thyatira is situated near a small river, a branch of the Caicus, in the center of an extensive plain. At the distance of three or four miles it is almost completely surrounded by mountains. The houses are low; many of them made of mud or earth. Excepting the motsellim's palace, there is scarcely a decent house in the place. The streets are narrow and dirty, and everything indicates poverty and degradation. We had a letter of introduction to Economo, the bishop's procurator, and a principal man among the Greeks of this town ... He says the Turks have destroyed all remnants of the ancient church; and even the place where it stood is now unknown. At present there are in the town one thousand houses, for which taxes are paid to the government" (Memoir of P. Fisk; Boston, Mass., 1828).
The following description, by Mr. Schneider, missionary of the American Board, will give a correct view of Thyatira, as it existed in 1848: "From Magnesia we proceeded to Thyatira, the site of one of the Apocalyptic churches, now called Ak-hissar. The population consists of about 700 Mussulman houses, 250 Greek houses, and 50 Armenian houses (circa 1850's). The town is located in a plain of considerable size, and is hardly visible on being approached, by reason of the profusion of foliage. The plain itself is bounded on all sides by mountains, and cotton and a kind of reddish root (madder), used for dyeing red, are raised abundantly. I observed that this root is extensively cultivated in all that region, and forms an important article of export to England, where it is used for dyeing purposes. In Act 16:14 we read of Lydia, a seller of purple, of the city of Thyatira. May not this root be the very article with which her purple was colored, which she was selling at Philippi, when the Lord opened her heart to attend to the things spoken by Paul? It seems to me probable. But, if it was so, this art of coloring appears to have been lost, for I could not find that it is now at all practiced in that place or that region.
"The Christian traveler and missionary naturally looks for something interesting in a place where once existed a true church of Christ. But, alas! how sadly is he disappointed! The place presents an appearance in nothing different from other Turkish towns. Everything wears a Mussulman aspect. The houses, streets, dress, occupation, and language of the inhabitants all indicate a predominating Turkish influence. Christianity exists there in name, but it is the bare name. Its spirit has long since fled. The Greeks, especially, seem to be especially superstitious. I visited their church, and found it full of pictures and other marks of degenerate Christianity. A long string of these images, extending from one side of the church to the other, was suspended so low as to permit the worshipper to approach and kiss them; and so frequently had this adoration been bestowed on them, that all appeared soiled from the frequent contact of the lips. Over the entrance of the church I observed a representation of a grave old man, with a silvery beard, surrounded by angels. Suspecting the object designed to be shadowed forth, I inquired of a lad standing by what that figure meant. He instantly replied, 'It is God.' I observed two similar representations of the Deity in the interior of the church. The churchyard is used as a burying-place; but only those whose friends are able to pay for the privilege of entombing their dead can enjoy it. Candles are lighted at the heads of the graves in the night, and incense is often burned. When the process of decay has proceeded so far as to leave nothing but the bones, these are taken up and thrown into a sealed vault, over which a chapel is suited up, in which mass is said over these relics of the dead for the benefit of their souls! A feeling of abhorrence came over me as I stood in the place where such abominations are committed.
"The Armenians are far less superstitious. Comparatively only a few pictures are to be seen in their church, and three or four individuals are more or less enlightened, and in an inquiring state of mind. We had a long interview with one of them, the teacher, and left some books with him. I am not without hopes that a little gospel leaven has been deposited here, the effects of which will appear at some future day" (Miss. Herald, Feb. 1848). The engraving in this volume will give a representation of this city as it now exists.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: hath: Rev 2:7, Rev 2:11, Rev 3:6, Rev 3:13, Rev 3:22
to eat: Psa 25:14, Psa 36:8; Pro 3:32, Pro 14:10; Isa 65:13; Mat 13:11; Joh 4:32; Joh 6:48-58; Col 3:3
a new: Rev 3:12, Rev 19:12, Rev 19:13; Isa 56:4, Isa 65:15
saving: Co1 2:14
Geneva 1599
2:17 (14) He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat (15) of the hidden (g) manna, and will give him a (h) (16) white stone, and in the stone a new (17) name written, which no man knoweth saving he that receiveth [it].
(14) The conclusion, by way of exhortation as before, and of promise.
(15) The bread of life, invisible, spiritual, and heavenly, which is kept secretly with God, from before all eternity.
(g) He alludes to (Ps 105:40; Joh. 6:26-59).
(h) Arethas writes that such a stone was given to wrestlers at games, or else that such stones did in old time witness the leaving of a man.
(16) Which is a sign and witness of forgiveness and remission of sins, of righteousness and true holiness, and of purity uncorrupted after the sin nature is destroyed.
(17) A sign and testimony of newness of life in righteousness and true holiness, by putting on the new man, whom no one inwardly knows, but the spirit of man which is in him, which is not praised by men, but by God; (Rom 2:28).
John Gill
2:17 He that hath an ear, let him hear,.... See Gill on Rev_ 2:7.
To him that overcometh; the Balaamites and Nicolaitans, and do not give in to the doctrines and practices of the one, or of the other, whatever persecution and trouble he meets with, and endures on that account:
will I give to eat of the hidden manna; in opposition to eating things sacrificed to idols, refused by him. The allusion is to the manna which the Israelites ate of in the wilderness, which may be called "hidden": either because they knew not what it was, when they first saw it; or because it was laid up in a golden pot, and put in the most holy place, where it was secret, and none but the high priest could see it, and who entered there but once a year: or rather, because it was at first, hidden under the dew; for according to the account the Jews give of it, a dew first fell upon the ground, then the manna upon that, and then another dew upon the manna; so that there was a dew under it, and a dew over it; insomuch that it was as if it was laid up, they say, in a box or chests (l); and they supposed the manna had respect to things future (m) and do expect it in the times of the Messiah. They say (n), as the first, so the last Redeemer will cause manna to descend from heaven; and the clouds are by them reckoned the mills which will grind manna for the righteous in the world to come (o): yea, they speak (p) of , "hidden manna", as the food of the righteous, the very phrase here used. Now this being the food of the children of Israel in the wilderness, is very fitly mentioned here; since the church, in this period of time, in which antichrist arose, was obliged to flee into the wilderness, and there abide during his reign, and where she is nourished with this hidden manna; by which may be meant the Gospel, which is soul quickening, comforting, strengthening, and satisfying food, by which the saints are nourished up unto everlasting life, and which is hid to the world, which the men of it know nothing of; and especially Jesus Christ, the sum and substance of it, may be meant, and that secret spiritual consolation enjoyed in communion with him, and by eating him, or feeding by faith upon him; in what respects Christ may be compared to manna; see Gill on Jn 6:32. And he may be said to be "hidden", because he is unknown to men, until revealed; and is wholly hidden from carnal and unregenerate men, and is enjoyed only by believers; and it may denote the private way, in which the true church of Christ had communion with him in his word and ordinances in the wilderness, and during the dark times of Popery. Philo the Jew (q) often interprets the manna by the "Logos", the Word of God, the most ancient Word of God,
And will give him a white stone. The phrase, "to add a white stone", with the Latins, is used to give one's approbation of anything; and could it be applied here, might signify the approbation Christ gives of his church and people here, amidst the testimonies they bear, and the persecutions they endure for his name's sake, and that which he will give of them before his Father, angels, and men, at the last day: white stones were used on various accounts. The Grecians used them to mark good or lucky days with them, as they called them; and could the allusion be thought to be to this custom, the sense would be, that Christ promises, to his people that overcome, happy days, after the times of Popish darkness and persecution were over: white stones were also given to the conquerors in the Olympic games, with their names upon them, and the value of the prize they won; and, here applied, may respect the crown of life and glory given to them who are more than conquerors through Christ, with their right and title to it, and the excellency of it. The Romans in judgment used to give their suffrages for condemnation by casting black stones into the urn, and for absolution white stones; to which Ovid has respect, when he says (r),
"Mos erat antiquis, niveis atrisque lapillis, His damnare reos, illis absolvere culpa.
And this is thought by many to be referred to here, and may denote, that though the pure members of Christ, and who abhorred and protested against the abominations of the church of Rome, were charged with heresy and schism, and what not, yet Christ would absolve them, and justify them from all those charges. But rather the allusion is to a custom among the Jews, who used to examine the priests and Levites before they went to their service, or to the sanhedrim, to judge and pass sentence, whether their ways and works were right; and if they were as they should be, they gave them , "the stone of the sanctuary": if not, they might not enter on business, as it is said; "and of Levi he said, thy Urim and thy Thummim be with thy Holy One", Deut 33:8 (s). Now on the Urim and Thummim, the stones in the high priest's breastplate, were engraven the names of the children of Israel; and, as the Jews say, the name Jehovah, to which reference may be had in the following clause; and may denote that the church, though in the wilderness, is regarded by Christ, is bore upon his heart and cared for by him; and also its spotless purity in him, and justification by him,
And in the stone a new name written, which no man knoweth, saving he that receiveth it; by this name may be meant, either the name of "Jehovah" our righteousness, which is the name both of Christ, and of his church, Jer 23:6, or the name of a child of God, sometimes called a new name; see Is 56:5; and so designs the blessing of adoption; this may be said to be a new name, because renewed, manifested to, and put upon the people of God, when they are made new creatures, though provided in predestination, and in the covenant of grace from eternity; and because a renowned and excellent one, better than that of the sons and daughters of the greatest prince on earth; and because a wonderful one, being an instance of amazing love and grace; and is what "no man knoweth", but the receiver of it; the Father of these adopted ones is unknown to natural men; and so is Christ, through whom this blessing is bestowed; and the Spirit of God also, who witnesses to it; and the persons that enjoy it, and the blessing itself, and the inheritance to which they are adopted: and this new name being on the white stone, may show that the blessings of justification and adoption, though they are two distinct ones, yet they are inseparable: they go together, and both give a right to the heavenly inheritance; and they are also, as well as the hidden manna, gifts of free grace, and not owing to the works and merit of men, and are given by Christ, and in and through him. At Rome, some white stones have been dug up, some lesser, some greater, with names and letters, and other engravings upon them, which Pignorius (t) has given the figures of; and to such some have thought the allusion here is, and may serve to illustrate this passage. The Ethiopic version, instead of a "white stone", reads, a "famous book",
(l) T. Bab. Yoma, fol. 75. 2. Jarchi in Exod. xvi. 13, 14. Mitzvot Tora, pr. affirm. 30. (m) Tzeror Hammor, fol. 38. 4. (n) Midrash Shirhashirim, fol. 11. 2. Midrash Ruth, fol. 33. 2. & Midrash Kohelet, fol. 63. 2. Pesikta in Yalkut Simeoni, par. 2. fol. 75. 4. (o) Raya Mehimna in Zohar in Numb. fol. 96. 2. Yalkut Simeoni, par. 2. fol. 68. 4. (p) Zohar in Numb. fol. 88. 1. (q) Alleg. l. 2. p. 93. Quod det. potior. p. 176. Quis rer. divin. Haeres. p. 491, 492. & Leg. Alleg. l. 3. p. 1103. (r) Metamorphos. l. 15. fol. 1. (s) Zohar in Lev. fol. 8. 1. (t) De Servis, p. 342.
John Wesley
2:17 To him that overcometh - And eateth not of those sacrifices. Will I give of the hidden manna - Described, John vi. The new name answers to this: it is now "hid with Christ in God." The Jewish manna was kept in the ancient ark of the covenant. The heavenly ark of the covenant appears under the trumpet of the seventh angel, Rev_ 11:19, where also the hidden manna is mentioned again. It seems properly to mean, the full, glorious, everlasting fruition of God. And I will give him a white stone - The ancients, on many occasions, gave their votes in judgment by small stones; by black, they condemned; by white ones they acquitted. Sometimes also they wrote on small smooth stones. Here may be an allusion to both. And a new name - So Jacob, after his victory, gained the new name of Israel. Wouldest thou know what thy new name will be? The way to this is plain, - overcome. Till then all thy inquiries are vain. Thou wilt then read it on the white stone.
Robert Jamieson, A. R. Fausset and David Brown
2:17 to eat--omitted in the three oldest manuscripts.
the hidden manna--the heavenly food of Israel, in contrast to the idol-meats (Rev_ 2:14). A pot of manna was laid up in the holy place "before the testimony." The allusion is here to this: probably also to the Lord's discourse (Jn 6:31-35). Translate, "the manna which is hidden." As the manna hidden in the sanctuary was by divine power preserved from corruption, so Christ in His incorruptible body has passed into the heavens, and is hidden there until the time of His appearing. Christ Himself is the manna "hidden" from the world, but revealed to the believer, so that he has already a foretaste of His preciousness. Compare as to Christ's own hidden food on earth, Jn 4:32, Jn 4:34, and Job 23:12. The full manifestation shall be at His coming. Believers are now hidden, even as their meat is hidden. As the manna in the sanctuary, unlike the other manna, was incorruptible, so the spiritual feast offered to all who reject the world's dainties for Christ is everlasting: an incorruptible body and life for ever in Christ at the resurrection.
white stone . . . new name . . . no man knoweth saving he--TRENCH'S explanation seems best. White is the color and livery of heaven. "New" implies something altogether renewed and heavenly. The white stone is a glistening diamond, the Urim borne by the high priest within the choschen or breastplate of judgment, with the twelve tribes' names on the twelve precious stones, next the heart. The word Urim means "light," answering to the color white. None but the high priest knew the name written upon it, probably the incommunicable name of God, "Jehovah." The high priest consulted it in some divinely appointed way to get direction from God when needful. The "new name" is Christ's (compare Rev_ 3:12, "I will write upon him My new name"): some new revelation of Himself which shall hereafter be imparted to His people, and which they alone are capable of receiving. The connection with the "hidden manna" will thus be clear, as none save the high priest had access to the "manna hidden" in the sanctuary. Believers, as spiritual priests unto God, shall enjoy the heavenly antitypes to the hidden manna and the Urim stone. What they had peculiarly to contend against at Pergamos was the temptation to idol-meats, and fornication, put in their way by Balaamites. As Phinehas was rewarded with "an everlasting priesthood" for his zeal against these very sins to which the Old Testament Balaam seduced Israel; so the heavenly high priesthood is the reward promised here to those zealous against the New Testament Balaamites tempting Christ's people to the same sins.
receiveth it--namely, "the stone"; not "the new name"; see above. The "name that no man knew but Christ Himself," He shall hereafter reveal to His people.
2:182:18: Եւ առ հրեշտակն որ ՚ի Թիւատրոյ եկեղեցին՝ գրեա՛. Ա՛յսպէս ասէ Որդի՛ն Աստուծոյ, որոյ աչք իւր են իբրեւ զբո՛ց հրոյ, եւ ոտք նորա նմա՛ն պղնձի՛ ծխելոյ.
18 «Գրի՛ր նաեւ Թիւատիրի եկեղեցու հրեշտակին. «Այսպէս է ասում Աստծու Որդին, որի աչքերը նման են կրակի բոցի, եւ նրա ոտքերը՝ շիկացած պղնձի.
18 «Եւ Թիւատիրի մէջ եղած եկեղեցիին հրեշտակին գրէ. Այսպէս կ’ըսէ Աստուծոյ Որդին, որ կրակի բոցի պէս աչքեր ունի ու իր ոտքերը ոսկեպղնձի նման են.
Եւ առ հրեշտակն որ ի Թիւատրոյ եկեղեցին` գրեա. Այսպէս ասէ Որդին Աստուծոյ, որոյ աչք իւր են իբրեւ զբոց հրոյ, եւ ոտք նորա նման պղնձի ծխելոյ:

2:18: Եւ առ հրեշտակն որ ՚ի Թիւատրոյ եկեղեցին՝ գրեա՛. Ա՛յսպէս ասէ Որդի՛ն Աստուծոյ, որոյ աչք իւր են իբրեւ զբո՛ց հրոյ, եւ ոտք նորա նմա՛ն պղնձի՛ ծխելոյ.
18 «Գրի՛ր նաեւ Թիւատիրի եկեղեցու հրեշտակին. «Այսպէս է ասում Աստծու Որդին, որի աչքերը նման են կրակի բոցի, եւ նրա ոտքերը՝ շիկացած պղնձի.
18 «Եւ Թիւատիրի մէջ եղած եկեղեցիին հրեշտակին գրէ. Այսպէս կ’ըսէ Աստուծոյ Որդին, որ կրակի բոցի պէս աչքեր ունի ու իր ոտքերը ոսկեպղնձի նման են.
zohrab-1805▾ eastern-1994▾ western am▾
2:1818: И Ангелу Фиатирской церкви напиши: так говорит Сын Божий, у Которого очи, как пламень огненный, и ноги подобны халколивану:
2:18  καὶ τῶ ἀγγέλῳ τῆς ἐν θυατείροις ἐκκλησίας γράψον· τάδε λέγει ὁ υἱὸς τοῦ θεοῦ, ὁ ἔχων τοὺς ὀφθαλμοὺς αὐτοῦ ὡς φλόγα πυρός, καὶ οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ·
2:18. Καὶ (And) τῷ (unto-the-one) ἀγγέλῳ (unto-a-messenger) τῷ (unto-the-one) ἐν (in) Θυατείροις (unto-Thuateiron') ἐκκλησίας (of-a-calling-out-unto) γράψον (thou-should-have-scribed) Τάδε (to-the-ones-moreover,"λέγει (It-fortheth,"ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"ὁ (the-one) ἔχων (holding) τοὺς ( to-the-ones ) ὀφθαλμοὺς ( to-eyes ) [ αὐτοῦ ] "[ of-it ]" ὡς ( as ) φλόγα (to-a-blaze) πυρός , ( of-a-fire ," καὶ ( and ) οἱ ( the-ones ) πόδες ( feet ) αὐτοῦ ( of-it ) ὅμοιοι ( along-belonged ) χαλκολιβάνῳ , ( unto-a-Lebanese-copper ,"
2:18. et angelo Thyatirae ecclesiae scribe haec dicit Filius Dei qui habet oculos ut flammam ignis et pedes eius similes orichalcoAnd to the angel of the church of Thyatira write: These things saith the Son of God, who hath his eyes like to a flame of fire and his feet like to fine brass.
18. And to the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like a flame of fire, and his feet are like unto burnished brass:
2:18. And to the Angel of the Church of Thyatira write: Thus says the Son of God, who has eyes like a flame of fire, and his feet are like shining brass.
2:18. And 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;
And 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:

18: И Ангелу Фиатирской церкви напиши: так говорит Сын Божий, у Которого очи, как пламень огненный, и ноги подобны халколивану:
2:18  καὶ τῶ ἀγγέλῳ τῆς ἐν θυατείροις ἐκκλησίας γράψον· τάδε λέγει ὁ υἱὸς τοῦ θεοῦ, ὁ ἔχων τοὺς ὀφθαλμοὺς αὐτοῦ ὡς φλόγα πυρός, καὶ οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ·
2:18. et angelo Thyatirae ecclesiae scribe haec dicit Filius Dei qui habet oculos ut flammam ignis et pedes eius similes orichalco
And to the angel of the church of Thyatira write: These things saith the Son of God, who hath his eyes like to a flame of fire and his feet like to fine brass.
2:18. And to the Angel of the Church of Thyatira write: Thus says the Son of God, who has eyes like a flame of fire, and his feet are like shining brass.
2:18. And 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;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Фиатира, куда назначается четвертое послание Господа, небольшой лидийский городок Малой Азии, и был македонской колонией. В настоящее время это мусульманский городок; число православных христиан немногочисленно, и единственная их церковь стоит посреди кладбища и почти совсем вросла в землю. В обращении к фиатирским христианам своим эпитетом Господь указывает на свойства Своей Божественной природы: огонь совмещает в свече и благодетельное свойство согревания и животворности (благость Божию), и свойство очищения и уничтожения (Правосудие Божие).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Church in Thyatira.A. D. 95.
18 And 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; 19 I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first. 20 Notwithstanding 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. 21 And I gave her space to repent of her fornication; and she repented not. 22 Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. 23 And 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. 24 But 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. 25 But that which ye have already hold fast till I come. 26 And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: 27 And 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. 28 And I will give him the morning star. 29 He that hath an ear, let him hear what the Spirit saith unto the churches.

The form of each epistle is very much the same; and in this, as the rest, we have to consider the inscription, contents, and conclusion.

I. The inscription, telling us, 1. To whom it is directed: To the angel of the church of Thyatira, a city of the proconsular Asia, bordering upon Mysia on the north and Lydia on the south, a town of trade, whence came the woman named Lydia, a seller of purple, who, being at Philippi in Macedonia, probably about the business of her calling, heard Paul preach there, and God opened her heart, that she attended to the things that were spoken, and believed, and was baptized, and entertained Paul and Silas there. Whether it was by her means that the gospel was brought into her own city, Thyatira, is not certain; but that it was there, and successful to the forming of a gospel church, this epistle assures us. 2. By whom it was sent: by the Son of God, who is here described as having eyes like a flame of fire, and feet like as fine brass. His general title is here, the Son of God, that is, the eternal and only-begotten Son of God, which denotes that he has the same nature with the Father, but with a distinct and subordinate manner of subsistence. The description we have here of him is in two characters:-- (1.) That his eyes are like a flame of fire, signifying his piercing, penetrating, perfect knowledge, a thorough insight into all persons and all things, one who searches the hearts and tries the reins of the children of men (v. 23), and will make all the churches to know he does so. (2.) That his feet are like fine brass, that the outgoings of his providence are steady, awful, and all pure and holy. As he judges with perfect wisdom, so he acts with perfect strength and steadiness.

II. The contents or subject-matter of this epistle, which, as the rest, includes,

1. The honourable character and commendation Christ gives of this church, ministry, and people; and this given by one who was no stranger to them, but well acquainted with them and with the principles from which they acted. Now in this church Christ makes honourable mention, (1.) Of their charity, either more general, a disposition to do good to all men, or more special, to the household of faith: there is no religion where there is no charity. (2.) Their service, their ministration; this respects chiefly the officers of the church, who had laboured in the word and doctrine. (3.) Their faith, which was the grace that actuated all the rest, both their charity and their service. (4.) Their patience; for those that are most charitable to others, most diligent in their places, and most faithful, must yet expect to meet with that which will exercise their patience. (5.) Their growing fruitfulness: their last works were better than the first. This is an excellent character; when others had left their first love, and lost their first zeal, these were growing wiser and better. It should be the ambition and earnest desire of all Christians that their last works may be their best works, that they may be better and better every day, and best at last.

2. A faithful reproof for what was amiss. This is not so directly charged upon the church itself as upon some wicked seducers who were among them; the church's fault was that she connived too much at them.

(1.) These wicked seducers were compared to Jezebel, and called by her name. Jezebel was a persecutor of the prophets of the Lord, and a great patroness of idolaters and false prophets. The sin of these seducers was that they attempted to draw the servants of God into fornication, and to offer sacrifices to idols; they called themselves prophets, and so would claim a superior authority and regard to the ministers of the church. Two things aggravated the sin of these seducers, who, being one in their spirit and design, are spoken of as one person:-- [1.] They made use of the name of God to oppose the truth of his doctrine and worship; this very much aggravated their sin. [2.] They abused the patience of God to harden themselves in their wickedness. God gave them space for repentance, but they repented not. Observe, First, Repentance is necessary to prevent a sinner's ruin. Secondly, Repentance requires time, a course of time, and time convenient; it is a great work, and a work of time. Thirdly, Where God gives space for repentance, he expects fruits meet for repentance. Fourthly, Where the space for repentance is lost, the sinner perishes with a double destruction.

(2.) Now why should the wickedness of this Jezebel be charged upon the church of Thyatira? Because that church suffered her to seduce the people of that city. But how could the church help it? They had not, as a church, civil power to banish or imprison her; but they had ministerial power to censure and to excommunicate her: and it is probable that neglecting to use the power they had made them sharers in her sin.

3. The punishment of this seducer, this Jezebel, v. 22, 23, in which is couched a prediction of the fall of Babylon. (1.) I will cast her into a bed, into a bed of pain, not of pleasure, into a bed of flames; and those who have sinned with her shall suffer with her; but this may yet be prevented by their repentance. (2.) I will kill her children with death; that is, the second death, which does the work effectually, and leaves no hope of future life, no resurrection for those that are killed by the second death, but only to shame and everlasting contempt.

4. The design of Christ in the destruction of these wicked seducers, and this was the instruction of others, especially of his churches: All the churches shall know that I am he that searcheth the reins and the hearts; and I will give to every one of you according to your works. God is known by the judgments that he executes; and, by this revenge taken upon seducers, he would make known, (1.) His infallible knowledge of the hearts of men, of their principles, designs, frame, and temper, their formality, their indifference, their secret inclinations to symbolize with idolaters. (2.) His impartial justice, in giving every one according to his work, that the name of Christians should be no protection, their churches should be no sanctuaries for sin and sinners.

5. The encouragement given to those who keep themselves pure and undefiled: But to you I say, and unto the rest, &c., v. 24. Observe, (1.) What these seducers called their doctrines--depths, profound mysteries, amusing the people, and endeavouring to persuade them that they had a deeper insight into religion than their own ministers had attained to. (2.) What Christ called them--depths of Satan, Satanical delusions and devices, diabolical mysteries; for there is a mystery of iniquity, as well and the great mystery of godliness. It is a dangerous thing to despise the mystery of God, and it is as dangerous to receive the mysteries of Satan. (3.) How tender Christ is of his faithful servants: "I will lay upon you no other burden; but that which you have already hold fast till I come, v. 24, 25. I will not overburden your faith with any new mysteries, nor your consciences with any new laws. I only require your attention to what you have received. Hold that fast till I come, and I desire no more." Christ is coming to put an end to all the temptations of his people; and, if they hold fast faith and a good conscience till he come, all the difficulty and danger will be over.

III. We now come to the conclusion of this message, v. 26-29. Here we have, 1. The promise of an ample reward to the persevering victorious believer, in two parts:-- (1.) Very great power and dominion over the rest of the world: Power over the nations, which may refer either to the time when the empire should turn Christian, and the world be under the government of the Christian emperor, as in Constantine's time; or to the other world, when believers shall sit down with Christ on his throne of judgment, and join with him in trying, and condemning, and consigning over to punishment the enemies of Christ and the church. The upright shall have dominion in the morning. (2.) Knowledge and wisdom, suitable to such power and dominion: I will give him the morning-star. Christ is the morning-star. He brings day with him into the soul, the light of grace and of glory; and he will give his people that perfection of light and wisdom which is requisite to the state of dignity and dominion that they shall have in the morning of the resurrection. 2. This epistle ends with the usual demand of attention: He that hath an ear let him hear what the Spirit saith unto the churches. In the foregoing epistles, this demand of attention comes before the concluding promise; but in this, and all that follow, it comes after, and tells us that we should all attend to the promises as well as to the precepts that Christ delivers to the churches.
Adam Clarke: Commentary on the Bible - 1831
2:18: These things saith the Son of God - See the notes on Rev 1:14-15 (note).
Albert Barnes: Notes on the Bible - 1834
2:18: And unto the angel of the church - See the notes on Rev 1:20.
These things saith the Son of God - This is the first time, in these epistles, that the name of the speaker is referred to. In each other instance there is merely some attribute of the Saviour mentioned. Perhaps the severity of the rebuke contemplated here made it proper that there should be a more impressive reference to the authority of the speaker; and hence he is introduced as the "Son of God." It is not a reference to him as the "Son of man "the common appellation which he gave to himself when on earth - for that might have suggested his humanity only, and would not have conveyed the same impression in regard to his authority; but it is to himself as sustaining the rank, and having the authority, of the Son of God - one who, therefore, has a right to speak, and a right to demand that what he says shall be heard.
Who hath his eyes like unto a flame of fire - Compare the notes on Rev 1:14. Before the glance of his eye all is light, and nothing can be concealed from his view. Nothing would be better suited to inspire awe then, as nothing should be now, than such a reference to the Son of God as being able to penetrate the secret recesses of the heart.
And his feet are like fine brass - See the notes on Rev 1:15. Perhaps indicative of majesty and glory as he walked in the midst of the churches.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: unto: Rev 2:1, Rev 1:11
the Son: Psa 2:7; Mat 3:17, Mat 4:3-6, Mat 17:5, Mat 27:54; Luk 1:35; Joh 1:14, Joh 1:49; Joh 3:16, Joh 3:18, Joh 3:35, Joh 3:36, Joh 5:25, Joh 10:36; Act 8:37; Rom 1:4, Rom 8:32
who: Rev 1:14, Rev 1:15
Geneva 1599
2:18 And unto (18) 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;
(18) The fourth passage is to the pastors of Thyatira. The introduction is taken from (Rev_ 1:14-15).
John Gill
2:18 And unto the angel of the church in Thyatira write,.... Of the city of Thyatira; see Gill on Rev_ 1:11; a church was formed here very likely by the Apostle Paul; Lydia was a native of this place, who, and her household were converted and baptized by him at Philippi, Acts 16:14; though Epiphanius (u) seems to grant, what some heretics objected to the authority of this book, that there was no church at Thyatira when this letter was written; however, it is certain, there was one in the "second" century, as the same writer observes, since, as he relates, it was overrun with the Cataphrygian heresy; and in the "fourth" century there was a bishop from Thyatira in the council of Nice; and even in the "eighth" century there was one Esaias a presbyter, who supplied the place of the bishop of Thyatira in another council at Nice (w): the Turks have now eight mosques in it, but there is not one Christian church or place of worship to be found in it (x). Who was the angel, or pastor of this church at the writing of this epistle, is not certain; however, it is designed for all the ministers and churches in the interval this church represents; and this period takes in the darkest and most superstitious times of Popery, until the Reformation. Thyatira is the same as Thygatira, which signifies a "daughter"; and it had its name, as Stephanus Byzantius says (y), from hence: Seleucus, the son of Nicanor, being at war with Lysimachus, and hearing that he had a daughter born, called this city Thygatira, which was before called Pelopia, and Semiramis; which is a very fit name for this church, and expresses the effeminacy of it, when the virgin Mary, whom the Romanists call the daughter of God, was more worshipped than her son; and was not only made a partner with him in the business of salvation, but even set above him; when there were such swarms of monks and friars, and religious orders of several sorts, as Franciscans and Dominicans, who claimed her as their patroness; when such numbers of them clad themselves in cowls and long garments, that they looked more like women in hoods and petticoats, than really men; hence also the corrupt part of this church is signified by the woman Jezebel, the daughter of Ethbaal the Zidonian; and it should not be forgot that there was once a she pope, a woman that sat in the papal chair, a whore in a literal sense; wherefore antichrist, or the popes of Rome, are filly called the great whore, the mother of harlots. Mr. Daubuz observes, that the first Christian of Thyatira was a woman, and that the false prophets which first enticed the Christians to apostasy in this church were women, as Maximilia, Quintilia, and Priscilla; to which I would add, that according to Epiphanius, that among those heretics, and which swallowed up this church, their bishops were women, and so were their presbyters, or elders; and Dr. Smith (z) is of opinion, that the inhabitants of this place, when Heathen, were worshippers of the goddess Diana; so that, upon all accounts, the church here was a fit symbol of the effeminate Church of Rome,
These things saith the Son of God; he who is truly, properly, naturally, and essentially the Son of God: this character Christ makes use of to assert his proper deity, as being of the same nature, and having the same perfections with his Father, as well as to command the greater regard to what he ordered to be written to the churches; and chiefly in opposition to the effeminate state of this church; it was time for him to take to him his highest name, as expressive of his highest nature, and to assert himself the Son of God, when Mary, his mother according to the flesh, and who was but a mere creature, was called the daughter of God, and set upon a level with him, and even preferred unto him:
who hath his eyes like unto a flame of fire; quick and sharp, and penetrating through the darkness of this state; seeing into, discovering, and exposing the horrid actions and wickednesses of men done in the dark; expressing fury, wrath, and vengeance against the Romish antichrist and his followers; and may also design the light of Gospel doctrine, which broke out in those times at certain seasons, to the dispelling of Popish darkness in some measure; see Gill on Rev_ 1:14,
and his feet are like fine brass; in the description of Christ in Rev_ 1:14; it is added, as if they burned in a furnace; see Gill on Rev_ 1:14; and may denote the strength, stability, and support Christ gave his people while suffering for his sake, when in the furnace and burning for him, which kind of death was much used in those times: hence Dr. More, to whom I am much obliged for many hints in this exposition of the epistles to the churches, thinks that Thyatira is an allusion to which signify "altars" for the burning of sweet odours; and so may be expressive of the burning of the saints, those sweet odours, as they are to God and Christ, with fire and faggot; which was now practised, as in the other period killing with the sword was chiefly used; in the midst of which Christ was present, supporting his people,
(u) Contra Haeres. l. 2. Haeres. 51. (w) Eccl. Hist. Magdeburgh. cent. 4. c. 2. p. 3. cent. 8. c. 2. p. 4. (x) Smith. Notitia, p. 130. (y) De Urbibus. (z) Notitia, p. 126.
John Wesley
2:18 And to the angel of the church at Thyatira - Where the faithful were but a little flock. These things saith the Son of God - See how great he is, who appeared "like a son of man!" Rev_ 1:13. Who hath eyes as a flame of fire - "Searching the reins and the heart," Rev_ 2:23. And feet like fine brass - Denoting his immense strength. Job comprises both these, his wisdom to discern whatever is amiss, and his power to avenge it, in one sentence, Job 42:2, "No thought is hidden from him, and he can do all things."
Robert Jamieson, A. R. Fausset and David Brown
2:18 Thyatira--in Lydia, south of Pergamos. Lydia, the purple-seller of this city, having been converted at Philippi, a Macedonian city (with which Thyatira, as being a Macedonian colony, had naturally much intercourse), was probably the instrument of first carrying the Gospel to her native town. John follows the geographical order here, for Thyatira lay a little to the left of the road from Pergamos to Sardis [STRABO, 13:4].
Son of God . . . eyes like . . . fire . . . feet . . . like fine brass--or "glowing brass" (see on Rev_ 1:14-15, whence this description is resumed). Again His attributes accord with His address. The title "Son of God," is from Ps 2:7, Ps 2:9, which is referred to in Rev_ 2:27. The attribute, "eyes like a flame," &c., answers to Rev_ 2:23, "I am He which searcheth the reins and hearts." The attribute, "feet like . . . brass," answers to Rev_ 2:27, "as the vessels of a potter shall they be broken to shivers," He treading them to pieces with His strong feet.
2:192:19: Տեսի՛ զգործս քո, եւ զսէ՛ր, եւ զհաւա՛տ, եւ զպաշտօն քո համբերութեամբ. զի բազո՛ւմ է վաստակ քո վերջինն քան զառաջինն:
19 տեսայ քո գործերը, սէրը, հաւատը եւ քո ծառայութիւնը համբերութեամբ, քանի որ քո վերջին գործերն աւելի շատ են, քան առաջինները:
19 ‘Գիտեմ քու գործերդ եւ սէրդ ու ծառայութիւնդ եւ քու հաւատքդ ու համբերութիւնդ եւ թէ քու վերջին գործերդ առաջիններէն շատ են։
[38]Տեսի զգործս քո եւ զսէր եւ զհաւատ եւ զպաշտօն քո [39]համբերութեամբ, զի բազում է վաստակ քո վերջինն քան զառաջինն:

2:19: Տեսի՛ զգործս քո, եւ զսէ՛ր, եւ զհաւա՛տ, եւ զպաշտօն քո համբերութեամբ. զի բազո՛ւմ է վաստակ քո վերջինն քան զառաջինն:
19 տեսայ քո գործերը, սէրը, հաւատը եւ քո ծառայութիւնը համբերութեամբ, քանի որ քո վերջին գործերն աւելի շատ են, քան առաջինները:
19 ‘Գիտեմ քու գործերդ եւ սէրդ ու ծառայութիւնդ եւ քու հաւատքդ ու համբերութիւնդ եւ թէ քու վերջին գործերդ առաջիններէն շատ են։
zohrab-1805▾ eastern-1994▾ western am▾
2:1919: знаю твои дела и любовь, и служение, и веру, и терпение твое, и то, что последние дела твои больше первых.
2:19  οἶδά σου τὰ ἔργα καὶ τὴν ἀγάπην καὶ τὴν πίστιν καὶ τὴν διακονίαν καὶ τὴν ὑπομονήν σου, καὶ τὰ ἔργα σου τὰ ἔσχατα πλείονα τῶν πρώτων.
2:19. Οἶδά (I-had-come-to-see) σου (of-thee) τὰ (to-the-ones) ἔργα, (to-works) καὶ (and) τὴν (to-the-one) ἀγάπην (to-an-excessing-off) καὶ (and) τὴν (to-the-one) πίστιν (to-a-trust) καὶ (and) τὴν (to-the-one) διακονίαν (to-a-raising-through-unto) καὶ (and) τὴν (to-the-one) ὑπομονήν (to-a-staying-under) σου, (of-thee,"καὶ (and) τὰ (the-ones) ἔργα (works) σου (of-thee) τὰ (the-ones) ἔσχατα ( most-bordered ) πλείονα ( more-beyond ) τῶν (of-the-ones) πρώτων . ( of-most-before )
2:19. novi opera tua et caritatem et fidem et ministerium et patientiam tuam et opera tua novissima plura prioribusI know thy works and thy faith and thy charity and thy ministry and thy patience and thy last works, which are more than the former.
19. I know thy works, and thy love and faith and ministry and patience, and that thy last works are more than the first.
2:19. I know your works, and your faith and charity, and your ministry and patient endurance, and that your more recent works are greater than the earlier ones.
2:19. I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last [to be] more than the first.
I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last [to be] more than the first:

19: знаю твои дела и любовь, и служение, и веру, и терпение твое, и то, что последние дела твои больше первых.
2:19  οἶδά σου τὰ ἔργα καὶ τὴν ἀγάπην καὶ τὴν πίστιν καὶ τὴν διακονίαν καὶ τὴν ὑπομονήν σου, καὶ τὰ ἔργα σου τὰ ἔσχατα πλείονα τῶν πρώτων.
2:19. novi opera tua et caritatem et fidem et ministerium et patientiam tuam et opera tua novissima plura prioribus
I know thy works and thy faith and thy charity and thy ministry and thy patience and thy last works, which are more than the former.
2:19. I know your works, and your faith and charity, and your ministry and patient endurance, and that your more recent works are greater than the earlier ones.
2:19. I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last [to be] more than the first.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Господь восхваляет фиатирцев 1) за их милосердие и любовь к ближним; 2) за сознательное усвоение догматов христианской веры; 3) за терпеливое перенесение земных несчастий и скорбей и 4) за христианское стремление к большему совершенству в добродетелях.
Adam Clarke: Commentary on the Bible - 1831
2:19: I know thy works - And of these he first sets forth their charity, την αγαπην, their love to God and each other; and particularly to the poor and distressed: and hence followed their faith, την πιστιν, their fidelity, to the grace they had received; and service, την διακονιαν, and ministration; properly pious and benevolent service to widows, orphans, and the poor in general.
And thy patience - Την ὑπομονην σου· Thy perseverance under afflictions and persecutions, and thy continuance in well-doing. I put faith before service according to the general consent of the best MSS. and versions.
Thy works - The continued labor of love, and thorough obedience.
The last to be more than the first - They not only retained what they had received at first, but grew in grace, and in the knowledge and love of Jesus Christ. This is a rare thing in most Christian Churches: they generally lose the power of religion, and rest in the forms of worship; and it requires a powerful revival to bring them to such a state that their last works shall be more than their first.
Albert Barnes: Notes on the Bible - 1834
2:19: I know thy works - See the notes on Rev 2:2. He knew all they had done, good and bad.
And charity - Love; love to God, and love to man. There is no reason for restricting this word here to the comparatively narrow sense which it now bears. Compare the notes on Co1 13:1.
And service - Greek, "ministry" - διακονίαν diakonian. The word would seem to include all the service which the church had rendered in the cause of religion; all which was the proper fruit of love, or which would be a carrying out of the principles of love to God and man.
And faith - Or, fidelity in the cause of the Redeemer. The word here would include not only trust in Christ for salvation, but what is the proper result of such trust - fidelity in his service.
And thy patience - Patient endurance of the sorrows of life - of all that God brought upon them in any way, to test the reality of their religion.
And thy works - Thy works as the fruit of the virtues just mentioned. The word is repeated here, from the first part of the verse, perhaps to specify more particularly that their works had been recently more numerous and praiseworthy even than they had formerly been. In the beginning of the verse, as in the commencement of each of the epistles, the word is used, in the most general sense, to denote all that they had done; meaning that he had so thorough an acquaintance with them in all respects that he could judge of their character. In the latter part of the verse the word seems to be used in a more specific sense, as referring to good works, and with a view to say that they had latterly abounded in these more than they had formerly.
And the last to be more than the first - Those which had been recently performed were more numerous, and more commendable, than those which had been rendered "formerly." That is, they were making progress; they had been acting more and more in accordance with the nature and claims of the Christian profession. This is a most honorable commendation, and one which every Christian, and every church, should seek. Religion in the soul, and in a community, is designed to be progressive; and while we should seek to live in such a manner always that we may have the commendation of the Saviour, we should regard it as a thing to be greatly desired that we may be approved as making advances in knowledge and holiness; that as we grow in years we may grow alike in the disposition to do good, and in the ability to do it; that as we gain in experience, we may also gain in a readiness to apply the results of our experience in promoting the cause of religion. He would deserve little commendation in religion who should be merely stationary; he alone properly develops the nature of true piety, and shows that it has set up its reign in the soul, who is constantly making advances.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: know: Rev 2:2, Rev 2:9, Rev 2:13
charity: Co1 13:1-8; Col 3:14; Th1 3:6; Th2 1:3; Ti1 1:5; Pe1 4:8; Pe2 1:7
patience: Rev 2:3
the last: Rev 2:4; Job 17:9; Psa 92:14; Pro 4:18; Joh 15:2; Pe2 3:18
Geneva 1599
2:19 I know (19) thy works, and charity, and (i) service, and faith, and thy patience, and thy works; and the last [to be] more than the first.
(19) The note of praise is in this verse, and in (Rev_ 2:20) reprehension, for they tolerated with them the doctrine of unrighteousness and ungodliness. In (Rev_ 2:21), though they were called back to God, they did not repent. To this he adds even stronger threats and in (Rev_ 3:2-5) he gives a conditional promise and an exhortation to hold fast the truth
(i) So he calls those offices of charity which are done to the saints.
John Gill
2:19 I know thy works,.... Good works, as appears from the particular enumeration of them afterwards, and the commendation of proficiency in them, the last being more than the first, and the distinction from the evil ones in Rev_ 2:20; this is said to the faithful followers and professors of Christ in this interval:
and charity; by which is meant not a relieving the wants of the poor; much less such a charity as connives at the errors and heresies of men; but the divine grace of love to God nod Christ, and the saints, without which a profession of religion is a vain thing; and, generally speaking, this grace is most in exercise in a time of trouble and persecution:
and service; or "ministry", meaning either the ministry of the word, which was exercised by many with great zeal, diligence, and faithfulness, as by Wickliff, John Huss, Jerom of Prague, and others; or the ministering to the necessities of the poor saints, as an evidence of their charity or love; or else the service of God is here intended, which is but reasonable, and is his due, and ought to be performed to him only, and that with fear and fervency, in faith, and with a pure conscience, with humility, and without mercenary views, and in righteousness and true holiness; or the service of love which the saints perform to one another, as praying for one another, bearing one another's burdens, admonishing and reproving for sin, restoring such as are gone astray, comforting the distressed, building up one another in their most holy faith, and exhorting and stirring up each other to the duties of religion:
and faith; not the doctrine of faith, as preached by the ministers of the word, and held and maintained by the true professors of it; but either the grace of faith, or the profession of both; or rather the faithfulness, both of the ministers and private believers of those times, as the Waldenses and Albigenses, the Lollards and Wickliffites, who abode by, and were faithful to the light which they had received:
and thy patience; in suffering for the sake of Christ and the Gospel: and very much it was they did endure, and yet held out to the end:
and thy works, and the last to be more than the first; that is, that their works or acts of love to God and Christ and one another, and of service to God and to the saints, and of faith and faithfulness in the cause of God, and of patience in suffering for the Gospel of Christ, were more in quantity, and greater in quality, toward the close of this period, which brought on the Reformation, than at the beginning of it; and which were done by the persons before mentioned, and by others.
John Wesley
2:19 I know thy love - How different a character is this from that of the angel of the church at Ephesus! The latter could not bear the wicked, and hated the works of the Nicolaitans; but had left his first love and first works. The former retained his first love, and had more and more works, but did bear the wicked, did not withstand them with becoming vehemence. Mixed characters both; yet the latter, not the former, is reproved for his fall, and commanded to repent. And faith, and thy service, and patience - Love is shown, exercised, and improved by serving God and our neighbour; so is faith by patience and good works.
Robert Jamieson, A. R. Fausset and David Brown
2:19 The oldest manuscripts transpose the English Version order, and read, "faith and service." The four are subordinate to "thy works"; thus, "I know thy works, even the love and the faith (these two forming one pair, as 'faith works by love,' Gal 5:6), and the service (ministration to the suffering members of the Church, and to all in spiritual or temporal need), and the endurance of (that is, shown by) thee (this pronoun belongs to all four)." As love is inward, so service is its outward manifestation. Similarly, faith and persevering endurance, or "patient continuance (the same Greek as here, Rom 2:7) in well-doing," are connected.
and thy works; and the last--Omit the second "and," with the three oldest manuscripts and the ancient versions; translate, "And (I know) thy works which are last (to be) more in number than the first"; realizing Th1 4:1; the converse of Mt 12:45; 2Pet 2:20. Instead of retrograding from "the first works" and "first love," as Ephesus, Thyatira's last works exceeded her first (Rev_ 2:4-5).
2:202:20: Այլ ասեմ առ քեզ բազո՛ւմ. զի թողեր զկինն զՅեզաբէլ. որ ասէր զինքն մարգարէ՛, եւ ուսուցանէր մոլորութիւն զծառայս իմ՝ պոռնկե՛լ եւ ուտե՛լ զզոհեալ:
20 Բայց շատ բան ունեմ ասելու քո դէմ. այն, որ դու հանդուրժեցիր Յեզաբէլին՝ այդ կնոջը, որ ինքն իրեն մարգարէ է անուանում եւ մոլորութիւն ուսուցանում իմ ծառաներին, որ պոռնկանան եւ ո ւտեն կուռքերին զոհուածի միս:
20 Բայց քեզի դէմ բան մը* ունիմ, որ կը թոյլատրես Յեզաբէլ կնոջ, որ ինքզինք մարգարէուհի անուանէ ու իմ ծառաներս մոլորեցնելով՝ սորվեցնէ պոռնկութիւն ընել եւ կուռքերու զոհուածներ ուտել։
Այլ [40]ասեմ առ քեզ [41]բազում. զի թողեր զկինն զՅեզաբէլ, որ ասէր զինքն մարգարէ, եւ ուսուցանէր [42]մոլորութիւն զծառայս իմ` պոռնկել եւ ուտել զզոհեալ:

2:20: Այլ ասեմ առ քեզ բազո՛ւմ. զի թողեր զկինն զՅեզաբէլ. որ ասէր զինքն մարգարէ՛, եւ ուսուցանէր մոլորութիւն զծառայս իմ՝ պոռնկե՛լ եւ ուտե՛լ զզոհեալ:
20 Բայց շատ բան ունեմ ասելու քո դէմ. այն, որ դու հանդուրժեցիր Յեզաբէլին՝ այդ կնոջը, որ ինքն իրեն մարգարէ է անուանում եւ մոլորութիւն ուսուցանում իմ ծառաներին, որ պոռնկանան եւ ո ւտեն կուռքերին զոհուածի միս:
20 Բայց քեզի դէմ բան մը* ունիմ, որ կը թոյլատրես Յեզաբէլ կնոջ, որ ինքզինք մարգարէուհի անուանէ ու իմ ծառաներս մոլորեցնելով՝ սորվեցնէ պոռնկութիւն ընել եւ կուռքերու զոհուածներ ուտել։
zohrab-1805▾ eastern-1994▾ western am▾
2:2020: Но имею немного против тебя, потому что ты попускаешь жене Иезавели, называющей себя пророчицею, учить и вводить в заблуждение рабов Моих, любодействовать и есть идоложертвенное.
2:20  ἀλλὰ ἔχω κατὰ σοῦ ὅτι ἀφεῖς τὴν γυναῖκα ἰεζάβελ, ἡ λέγουσα ἑαυτὴν προφῆτιν, καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλους πορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα.
2:20. ἀλλὰ (Other) ἔχω (I-hold) κατὰ (down) σοῦ (of-THEE) ὅτι (to-which-a-one) ἀφεῖς (thou-send-off-unto) τὴν (to-the-one) γυναῖκα (to-a-woman) Ἰεζάβελ, (to-an-Iezabel,"ἡ (the-one) λέγουσα (forthing) ἑαυτὴν (to-self) προφῆτιν, (to-a-declaress-before,"καὶ (and) διδάσκει (it-teacheth) καὶ (and) πλανᾷ (it-wandereth-unto) τοὺς (to-the-ones) ἐμοὺς ( to-mine ) δούλους (to-bondees) πορνεῦσαι ( to-have-harloted-of ) καὶ ( and ) φαγεῖν ( to-have-had-devoured ) εἰδωλόθυτα . ( to-image-surged )
2:20. sed habeo adversus te quia permittis mulierem Hiezabel quae se dicit propheten docere et seducere servos meos fornicari et manducare de idolothytisBut I have against thee a few things: because thou sufferest the woman Jezabel, who calleth herself a prophetess, to teach and to seduce my servants, to commit fornication and to eat of things sacrificed to idols.
20. But I have against thee, that thou sufferest the woman Jezebel, which calleth herself a prophetess; and she teacheth and seduceth my servants to commit fornication, and to eat things sacrificed to idols.
2:20. But I have a few things against you. For you permit the woman Jezabel, who calls herself a prophetess, to teach and to seduce my servants, to commit fornication and to eat the food of idolatry.
2:20. Notwithstanding 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.
Notwithstanding 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:

20: Но имею немного против тебя, потому что ты попускаешь жене Иезавели, называющей себя пророчицею, учить и вводить в заблуждение рабов Моих, любодействовать и есть идоложертвенное.
2:20  ἀλλὰ ἔχω κατὰ σοῦ ὅτι ἀφεῖς τὴν γυναῖκα ἰεζάβελ, ἡ λέγουσα ἑαυτὴν προφῆτιν, καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλους πορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα.
2:20. sed habeo adversus te quia permittis mulierem Hiezabel quae se dicit propheten docere et seducere servos meos fornicari et manducare de idolothytis
But I have against thee a few things: because thou sufferest the woman Jezabel, who calleth herself a prophetess, to teach and to seduce my servants, to commit fornication and to eat of things sacrificed to idols.
2:20. But I have a few things against you. For you permit the woman Jezabel, who calls herself a prophetess, to teach and to seduce my servants, to commit fornication and to eat the food of idolatry.
2:20. Notwithstanding 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Для фиатирцев при их чистой христианской жизни снисходительность к жене Иезавели представляла собою нравственную опасность [Ebrard, Hengstenberg.]. Под этой женой можно видеть и образное обозначение николаитской ереси, и историческую личность, известную женщину Иезавель, которая, ложно выдавая себя за пророчицу, склоняла христиан к поступкам, противным христианской нравственности, к ереси николаитов. Обладая авторитетом пророчицы, она тем сильнее, смелее и успешнее склоняла многих христиан к развратной жизни и к пренебрежению христианской дисциплиной (есть идоложертвенное).
Adam Clarke: Commentary on the Bible - 1831
2:20: That woman Jezebel - There is an allusion here to the history of Ahab and Jezebel, as given in 2 Kings 9:1-10:36; and although we do not know who this Jezebel was, yet from the allusion we may take it for granted she was a woman of power and influence in Thyatira, who corrupted the true religion, and harassed the followers of God in that city, as Jezebel did in Israel. Instead of that woman Jezebel, την γυναικα Ιεζαβηλ, many excellent MSS., and almost all the ancient versions, read την γυναικα σου Ιεζαβηλ, Thy Wife Jezebel; which intimates, indeed asserts, that this bad woman was the wife of the bishop of the Church, and his criminality in suffering her was therefore the greater. This reading Griesbach has received into the text. She called herself a prophetess, i.e., set up for a teacher; taught the Christians that fornication, and eating things offered to idols, were matters of indifference, and thus they were seduced from the truth. But it is probable that by fornication here is meant idolatry merely, which is often its meaning in the Scriptures. It is too gross to suppose that the wife of the bishop of this Church could teach fornication literally. The messenger or bishop of this Church, probably her husband, suffered this: he had power to have cast her and her party out of the Church, or, as his wife, to have restrained her; but he did not do it, and thus she had every opportunity of seducing the faithful. This is what Christ had against the messenger of this Church.
Albert Barnes: Notes on the Bible - 1834
2:20: Notwithstanding, I have a few things against thee - Compare notes on Rev 2:4.
Because thou sufferest that woman Jezebel - Thou dost tolerate, or countenance her. Compare the notes on Rev 2:14. Who the individual here referred to by the name Jezebel was, is not known. It is by no means probable that this was her real name, but seems to have been given to her as expressive of her character and influence. Jezebel was the wife of Ahab; a woman of vast influence over her husband - an influence which was uniformly exerted for evil. She was a daughter of Ethbaal, king of Tyre and Sidon, and lived about 918 years before Christ. She was an idolater, and induced her weak husband not only to connive at her introducing the worship of her native idols, but to become an idolater himself, and to use all the means in his power to establish the worship of idols instead of the worship of the true God. She was highly gifted, persuasive, and artful; was resolute in the accomplishment of her purposes; ambitious of extending and perpetuating her power, and unscrupulous in the means which she employed to execute her designs. See Kg1 16:31 ff.
The kind of character, therefore, which would be designated by the term as used here, would be that of a woman who was artful and persuasive in her manner; who was capable of exerting a wide influence over others; who had talents of a high order; who was a thorough advocate of error; who was unscrupulous in the means which she employed for accomplishing her ends; and the tendency of whose influence was to lead the people into the abominable practices of idolatry. The opinions which she held, and the practices into which she led others, appear to have been the same which are referred to in Rev 2:6 and Rev 2:14-15 of this chapter. The difference was, that the teacher in this case was a woman - a circumstance which by no means lessened the enormity of the offence; for, besides the fact that it was contrary to the whole genius of Christianity that a woman should be a public teacher, there was a special incongruity that she should be an advocate of such abominable opinions and practices. Every sentiment of our nature makes us feel that it is right to expect that if a woman teaches at all in a public manner, she should inculcate only what is true and holy - she should be an advocate of a pure life. We are shocked; we feel that there is a violation of every principle of our nature, and an insult done to our common humanity, if it is otherwise. We have in a manner become accustomed to the fact that man should be a teacher of pollution and error, so that we do not shrink from it with horror; we never can be reconciled to the fact that a woman should.
Which calleth herself a prophetess - Many persons set up the claim to be prophets in the times when the gospel was first preached, and it is not improbable that many females would lay claim to such a character, after the example of Miriam, Deborah, Huldah, etc.
To teach and to seduce my servants to commit fornication - Compare Rev 2:14. Whether she herself practiced what she taught is not expressly affirmed, but seems to be implied in Rev 2:22. It is not often that persons teach these doctrines without practicing what they teach; and the fact that they desire and design to live in this manner will commonly account for the fact that they inculcate such views.
And to eat things sacrificed unto idols - See the notes on Rev 2:14. The custom of attending on the festivals of idols led commonly to licentiousness, and they who were gross and sensual in their lives were fit subjects to be persuaded to attend on idol feasts - for nowhere else would they find more unlimited toleration for the indulgence of their passions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: I have: Rev 2:4, Rev 2:14
that woman: Kg1 16:31, Kg1 17:4, Kg1 17:13, Kg1 19:1, Kg1 19:2, Kg1 21:7-15, Kg1 21:23-25; Kg2 9:7, Kg2 9:30-37
and to seduce: Rev 2:14; Exo 34:15; Num 25:1, Num 25:2; Act 15:20, Act 15:29; Co1 8:10-12, Co1 10:18-21, Co1 10:28
Geneva 1599
2:20 Notwithstanding 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 (k) fornication, and to eat things sacrificed unto idols.
(k) Often in the scripture, by fornication they mean idolatry.
John Gill
2:20 Notwithstanding, I have a few things against thee,.... By way of complaint; so the Arabic version renders it, "I have a certain complaint against thee". The impartiality of Christ may be observed in taking notice of the bad deeds, as well as of the good ones of his people, and his tenderness in representing them as few; and these things he had against them not in a judicial way to their condemnation, but in a providential way, in order to chastise them for them, for their good; and they are as follow:
because thou sufferest that woman Jezebel; or "thy wife Jezebel", as the Complutensian edition and Syriac version read; the name of King Ahab's wife, who seduced him, in the Hebrew language is "Izebel", but is read by the Septuagint in 3Kings 16:31, Jezebel, as here; and by Josephus (a) Jezabela; she had her name from "Zebel", "dung", to which Elijah has reference in 4Kings 9:37; the Ethiopic version calls her "Elzabel". By her is meant the apostate church of Rome, comparable to Jezebel, the wife of Ahab; as she was the daughter of an Heathen, so is Rome Papal the daughter of Rome Pagan; and as she was the wife of Ahab, and therefore a queen, so the whore of Babylon calls herself; and as Jezebel was famous for her paintings, so the church of Rome for her pretensions to religion and holiness, and for the gaudiness of her worship; and as she was remarkable for her idolatry, whoredoms, witchcrafts, and cruel persecution of the prophets of the Lord, and for murder, and innocent blood she shed; so the church of Rome, for her idolatrous worship of images, for her whoredoms, both in a literal and spiritual sense, and for the witchcrafts, magic, and devilish arts many of her popes have been addicted to, and especially for her barbarities and cruelties exercised upon the true professors of Christ, and for the blood of the martyrs, with which she has been drunk; and as Jezebel stirred up Ahab against good and faithful men, is has this church stirred up the secular powers, emperors, kings, and princes, against the true followers of Christ: and the end of both of them is much alike; as scarce anything was left of Jezebel, so Babylon the great, the mother of harlots, shall be cast into the sea, and be found no more at all: compare 4Kings 9:7 with Rev_ 17:1,
which calleth herself a prophetess; as perhaps Jezebel might do, since she was such a favourer of the prophets of Baal, and so familiarly conversed with them, and kept them, even a hundred of them, at her table: and certain it is, that the antitype of her pretends to an infallible interpretation of the Scriptures, and to have a bulk of unwritten traditions; and which interpretations and traditions are to be regarded as an infallible rule of faith and practice. Now what is complained of in the true members and followers of Christ is, that they suffered this woman
to teach; when it was insufferable for a woman to teach, and especially such a strumpet:
and to seduce my servants to commit fornication; to deceive such who called themselves the servants of Christ, and draw them into the commission of spiritual fornication, which is idolatry; as the idolatrous worship of the Mass, and of images and saints departed:
and to eat things sacrificed unto idols; as Balaam, or the pope, before had done, Rev_ 2:14. This may have respect to the latter part of this period, when the eyes of many began to be opened to see these false doctrines and idolatrous practices, and yet had not courage enough to oppose them as they should,
(a) Antiqu. l. 8. c. 13. sect. 1. 4, 7.
John Wesley
2:20 But thou sufferest that woman Jezebel - who ought not to teach at all, Ti1 2:12. To teach and seduce my servants - At Pergamos were many followers of Balaam; at Thyatira, one grand deceiver. Many of the ancients have delivered, that this was the wife of the pastor himself. Jezebel of old led the people of God to open idolatry. This Jezebel, fitly called by her name, from the resemblance between their works, led them to partake in the idolatry of the heathens. This she seems to have done by first enticing them to fornication, just as Balaam did: whereas at Pergamos they were first enticed to idolatry, and afterwards to fornication.
Robert Jamieson, A. R. Fausset and David Brown
2:20 a few things--omitted in the three oldest manuscripts. Translate then, "I have against thee that," &c.
sufferest--The three oldest manuscripts read, "lettest alone."
that woman--Two oldest manuscripts read, "THY wife"; two omit it. Vulgate and most ancient versions read as English Version. The symbolical Jezebel was to the Church of Thyatira what Jezebel, Ahab's "wife," was to him. Some self-styled prophetess (or as the feminine in Hebrew is often used collectively to express a multitude, a set of false prophets), as closely attached to the Church of Thyatira as a wife is to a husband, and as powerfully influencing for evil that Church as Jezebel did Ahab. As Balaam, in Israel's early history, so Jezebel, daughter of Eth-baal, king of Sidon (3Kings 16:31, formerly priest of Astarte, and murderer of his predecessor on the throne, JOSEPHUS [Against Apion, 1.18]), was the great seducer to idolatry in Israel's later history. Like her father, she was swift to shed blood. Wholly given to Baal worship, like Eth-baal, whose name expresses his idolatry, she, with her strong will, seduced the weak Ahab and Israel beyond the calf-worship (which was a worship of the true God under the cherub-ox form, that is, a violation of the second commandment) to that of Baal (a violation of the first commandment also). She seems to have been herself a priestess and prophetess of Baal. Compare 4Kings 9:22, 4Kings 9:30, "whoredoms of . . . Jezebel and her witchcrafts" (impurity was part of the worship of the Phœnician Astarte, or Venus). Her spiritual counterpart at Thyatira lured God's "servants" by pretended utterances of inspiration to the same libertinism, fornication, and eating of idol-meats, as the Balaamites and Nicolaitanes (Rev_ 2:6, Rev_ 2:14-15). By a false spiritualism these seducers led their victims into the grossest carnality, as though things done in the flesh were outside the true man, and were, therefore, indifferent. "The deeper the Church penetrated into heathenism, the more she herself became heathenish; this prepares us for the expressions 'harlot' and 'Babylon,' applied to her afterwards" [AUBERLEN].
to teach and to seduce--The three oldest manuscripts read, "and she teaches and seduces," or "deceives." "Thyatira was just the reverse of Ephesus. There, much zeal for orthodoxy, but little love; here, activity of faith and love, but insufficient zeal for godly discipline and doctrine, a patience of error even where there was not a participation in it" [TRENCH].
2:212:21: Եւ ետու նոցա ժամանա՛կ ապաշխարել զպոռնկութիւնն իւրեանց՝ եւ ո՛չ ապաշխարեցին[5119]: [5119] Ոմանք. Ապաշխարելոյ զպոռնկութիւն։
21 Եւ նրանց ժամանակ տուի ապաշխարելու իրենց պոռնկութեան համար, բայց չապաշխարեցին:
21 Ես անոր ժամանակ տուի իր պոռնկութեանը համար ապաշխարելու, բայց չապաշխարեց։
Եւ ետու [43]նոցա ժամանակ ապաշխարել [44]զպոռնկութիւնն իւրեանց եւ ոչ ապաշխարեցին:

2:21: Եւ ետու նոցա ժամանա՛կ ապաշխարել զպոռնկութիւնն իւրեանց՝ եւ ո՛չ ապաշխարեցին[5119]:
[5119] Ոմանք. Ապաշխարելոյ զպոռնկութիւն։
21 Եւ նրանց ժամանակ տուի ապաշխարելու իրենց պոռնկութեան համար, բայց չապաշխարեցին:
21 Ես անոր ժամանակ տուի իր պոռնկութեանը համար ապաշխարելու, բայց չապաշխարեց։
zohrab-1805▾ eastern-1994▾ western am▾
2:2121: Я дал ей время покаяться в любодеянии ее, но она не покаялась.
2:21  καὶ ἔδωκα αὐτῇ χρόνον ἵνα μετανοήσῃ, καὶ οὐ θέλει μετανοῆσαι ἐκ τῆς πορνείας αὐτῆς.
2:21. καὶ (And) ἔδωκα (I-gave) αὐτῇ (unto-it) χρόνον (to-an-interim) ἵνα (so) μετανοήσῃ, (it-might-have-considered-with-unto) καὶ (and) οὐ (not) θέλει (it-determineth) μετανοῆσαι (to-have-considered-with-unto) ἐκ (out) τῆς (of-the-one) πορνείας (of-a-harloting-of) αὐτῆς. (of-it)
2:21. et dedi illi tempus ut paenitentiam ageret et non vult paeniteri a fornicatione suaAnd I gave her a time that she might do penance: and she will not repent of her fornication.
21. And I gave her time that she should repent; and she willeth not to repent of her fornication.
2:21. And I gave her a time, so that she might do penance, but she is not willing to repent from her fornication.
2:21. And I gave her space to repent of her fornication; and she repented not.
And I gave her space to repent of her fornication; and she repented not:

21: Я дал ей время покаяться в любодеянии ее, но она не покаялась.
2:21  καὶ ἔδωκα αὐτῇ χρόνον ἵνα μετανοήσῃ, καὶ οὐ θέλει μετανοῆσαι ἐκ τῆς πορνείας αὐτῆς.
2:21. et dedi illi tempus ut paenitentiam ageret et non vult paeniteri a fornicatione sua
And I gave her a time that she might do penance: and she will not repent of her fornication.
2:21. And I gave her a time, so that she might do penance, but she is not willing to repent from her fornication.
2:21. And I gave her space to repent of her fornication; and she repented not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-23: Господь давал время покаяться и для Иезавели, и для фиатирцев, но напрасно. Покаяния не последовало, и потому в 22: ст. высказывается угроза уже наступающего Божия суда. Суд и казнь начинаются с Иезавели как виновницы нечестия; она поражается болезнью, приковывающей ее к постели. Тем же, которые любодействовали с нею, и по ее научению содержат еретическое учение, Господь грозит великою скорбью.
Adam Clarke: Commentary on the Bible - 1831
2:21: I gave her space to repent - "This alludes to the history of Jezebel. God first sent Elijah to Ahab to pronounce a severe judgment upon him; upon which Ahab showed tokens of repentance, and so God put off his punishment. By these means the like punishment pronounced against Jezebel was also put off. Thus God gave her time to repent, which she did not, but instead of that seduced her sons to the same sins. See 1 Kings 21:1-29. According to the Mosaical law, the punishment of idolatrous seducers was not to be delayed at all, but God sometimes showed mercy; and now much more under the Christian dispensation, though that mercy is often abused, and thus produces the contrary effect, as in the case of this Jezebel. See Ecc 8:11.
Albert Barnes: Notes on the Bible - 1834
2:21: And I gave her space to repent of her fornication - Probably after some direct and solemn warning of the evil of her course. The error and sin had been of long standing, but he now resolved to bear with it no longer. It is true of almost every great sinner, that sufficient time is given for repentance, and that vengeance is delayed after crime is committed. But it cannot always be deferred, for the period must arrive when no reason shall exist for longer delay, and when punishment must come upon the offender.
And she repented not - As she did not do it; as she showed no disposition to abandon her course; as all plea of having had no time to repent would now be taken away, it was proper that he should rise in his anger and cut her down.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: space: Rev 9:20, Rev 9:21; Jer 8:4-6; Rom 2:4, Rom 2:5, Rom 9:22; Pe1 3:20; Pe2 3:9, Pe2 3:15
John Gill
2:21 And I gave her space to repent of her fornication,.... Of idolatry. This may have respect to the time of the witnesses, the Waldenses, and others, who bore a testimony against the Romish idolatry, and reproved for it, and denounced the judgment of God in case of impenitence; and as these things were repeated time after time, this may be called a space given to repent in; just as Jezebel had a space given her to repent in, from the time that Elijah declared the word of the Lord, that the dogs should eat her: so the Jews (b) say of the old world, that God gave them , "space to repent", but they repented not, as here:
and she repented not; see Rev_ 9:20; for the time for, and means leading to repentance may be given, yet if the grace of repentance itself is not given, men, either particular persons, or whole bodies of men, will never repent of their sins. The Alexandrian copy, Complutensian, Vulgate Latin, and all the Oriental versions, read, "and she would not repent",
(b) Juchasin, fol. 7. 1.
John Wesley
2:21 And I gave her time to repent - So great is the power of Christ! But she will not repent - So, though repentance is the gift of God, man may refuse it; God will not compel.
Robert Jamieson, A. R. Fausset and David Brown
2:21 space--Greek, "time."
of her fornication . . . she repented not--The three oldest manuscripts read, "and she willeth not to repent of (literally, 'out of,' that is, so as to come out of) her fornication." Here there is a transition from literal to spiritual fornication, as appears from Rev_ 2:22. The idea arose from Jehovah's covenant relation to the Old Testament Church being regarded as a marriage, any transgression against which was, therefore, harlotry, fornication, or adultery.
2:222:22: Ահաւասիկ ես արկանեմ զնա ՚ի հնո՛ց, եւ զգործակիցս իւր ընդ որս շնացա՛ւ՝ ՚ի նեղութիւնս մեծամեծս. եթէ ոչ ապաշխարեսցեն ՚ի գործոց իւրեանց:
22 Ահա՛ւասիկ, ես հնո՛ցն[5] եմ գցում նրան, իսկ նրա գործակիցներին, որոնց հետ նա շնացաւ՝ մեծամեծ նեղութիւնների մէջ, եթէ չապաշխարեն իրենց գործերի[6] համար:[6] Յունարէնը հնոց բառի փոխարէն ունի հիւանդութեան մահիճ: ">[5] եմ գցում նրան, իսկ նրա գործակիցներին, որոնց հետ նա շնացաւ՝ մեծամեծ նեղութիւնների մէջ, եթէ չապաշխարեն իրենց գործերի
22 Ահա ես զանիկա անկողին պիտի ձգեմ ու անոր հետ շնութիւն ընողները՝ մեծ նեղութեան մէջ, եթէ իրենց գործերուն համար չապաշխարեն։
Ահաւասիկ ես արկանեմ զնա [45]ի հնոց, եւ զգործակիցս իւր ընդ որս շնացաւ` ի նեղութիւնս մեծամեծս, եթէ ոչ ապաշխարեսցեն ի գործոց իւրեանց:

2:22: Ահաւասիկ ես արկանեմ զնա ՚ի հնո՛ց, եւ զգործակիցս իւր ընդ որս շնացա՛ւ՝ ՚ի նեղութիւնս մեծամեծս. եթէ ոչ ապաշխարեսցեն ՚ի գործոց իւրեանց:
22 Ահա՛ւասիկ, ես հնո՛ցն[5] եմ գցում նրան, իսկ նրա գործակիցներին, որոնց հետ նա շնացաւ՝ մեծամեծ նեղութիւնների մէջ, եթէ չապաշխարեն իրենց գործերի[6] համար:
[6] Յունարէնը հնոց բառի փոխարէն ունի հիւանդութեան մահիճ: ">[5] եմ գցում նրան, իսկ նրա գործակիցներին, որոնց հետ նա շնացաւ՝ մեծամեծ նեղութիւնների մէջ, եթէ չապաշխարեն իրենց գործերի
22 Ահա ես զանիկա անկողին պիտի ձգեմ ու անոր հետ շնութիւն ընողները՝ մեծ նեղութեան մէջ, եթէ իրենց գործերուն համար չապաշխարեն։
zohrab-1805▾ eastern-1994▾ western am▾
2:2222: Вот, Я повергаю ее на одр и любодействующих с нею в великую скорбь, если не покаются в делах своих.
2:22  ἰδοὺ βάλλω αὐτὴν εἰς κλίνην, καὶ τοὺς μοιχεύοντας μετ᾽ αὐτῆς εἰς θλῖψιν μεγάλην, ἐὰν μὴ μετανοήσωσιν ἐκ τῶν ἔργων αὐτῆς·
2:22. ἰδοὺ ( Thou-should-have-had-seen ,"βάλλω (I-casteth) αὐτὴν (to-it) εἰς (into) κλίνην, (to-a-reclining,"καὶ (and) τοὺς (to-the-ones) μοιχεύοντας ( to-adultering-of ) μετ' (with) αὐτῆς (of-it) εἰς (into) θλίψιν (to-a-pressing) μεγάλην, (to-great) ἐὰν (if-ever) μὴ (lest) μετανοήσουσιν (they-shall-consider-with-unto) ἐκ (out) τῶν (of-the-ones) ἔργων (of-works) αὐτῆς: (of-it)
2:22. ecce mitto eam in lectum et qui moechantur cum ea in tribulationem maximam nisi paenitentiam egerint ab operibus eiusBehold, I will cast her into a bed: and they that commit adultery with her shall be in very great tribulation, except they do penance from their deeds,
22. Behold, I do cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of her works.
2:22. Behold, I will cast her onto a bed, and those who commit adultery with her shall be in a very great tribulation, unless they repent from their works.
2:22. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.
Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds:

22: Вот, Я повергаю ее на одр и любодействующих с нею в великую скорбь, если не покаются в делах своих.
2:22  ἰδοὺ βάλλω αὐτὴν εἰς κλίνην, καὶ τοὺς μοιχεύοντας μετ᾽ αὐτῆς εἰς θλῖψιν μεγάλην, ἐὰν μὴ μετανοήσωσιν ἐκ τῶν ἔργων αὐτῆς·
2:22. ecce mitto eam in lectum et qui moechantur cum ea in tribulationem maximam nisi paenitentiam egerint ab operibus eius
Behold, I will cast her into a bed: and they that commit adultery with her shall be in very great tribulation, except they do penance from their deeds,
2:22. Behold, I will cast her onto a bed, and those who commit adultery with her shall be in a very great tribulation, unless they repent from their works.
2:22. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.
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Adam Clarke: Commentary on the Bible - 1831
2:22: Behold, I will cast her into a bed - "This again alludes to the same history. Ahaziah, son of Ahab and Jezebel, by his mother's ill instruction and example, followed her ways. God punished him by making him fall down, as is supposed, from the top of the terrace over his house, and so to be bedridden for a long time under great anguish, designing thereby to give him time to repent; but when, instead of that, he sent to consult Baalzebub, Elijah was sent to pronounce a final doom against his impenitence. Thus the son of Jezebel, who had committed idolatry with and by her advice, was long cast into the bed of affliction, and not repenting, died: in the same manner his brother Jehoram succeeded likewise. All this while Jezebel had time and warning enough to repent; and though she did not prevail with Jehoram to continue in the idolatrous worship of Baal, yet she persisted in her own way, notwithstanding God's warnings. The sacred writer, therefore, here threatens the Gnostic Jezebel to make that wherein she delighteth, as adulterers in the bed of lust, to be the very place, occasion, and instrument, of her greatest torment. So in Isaiah, the bed is made a symbol of tribulation, and anguish of body and mind. See Isa 28:20; Job 33:19.
Albert Barnes: Notes on the Bible - 1834
2:22: Behold, I will cast her into a bed - Not into a bed of ease, but a bed of pain. There is evidently a purpose to contrast this with her former condition. The harlot's bed and a sick-bed are thus brought together, as they are often, in fact, in the dispensations of Providence and the righteous judgments of God. One cannot be indulged without leading on, sooner or later, to the horrid sufferings of the other: and how soon no one knows.
And them that commit adultery with her - Those who are seduced by her doctrines into this sin; either they who commit it with her literally, or who are led into the same kind of life.
Into great tribulation - Great suffering; disease of body or tortures of the soul. How often - how almost uniformly is this the case with those who thus live! Sooner or later, sorrow always comes upon the licentious; and God has evinced by some of his severest judgments, in forms of frightful disease, his displeasure at the violation of the laws of purity. There is no sin that produces a mere withering and desolating effect upon the soul than what is here referred to; none which is more certain to be followed with sorrow.
Except they repent of their deeds - It is only by repentance that we can avoid the consequences of sin. The word "repent" here evidently includes both sorrow for the past, and abandonment of the evil course of life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:22: and them: Rev 17:2, Rev 18:3, Rev 18:9, Rev 19:18-21; Eze 16:37-41, Eze 23:29, Eze 23:45-48
except: Jer 36:3; Eze 18:30-32, Eze 33:11; Zep 3:7; Luk 13:3, Luk 13:5; Co2 12:21; Ti2 2:25, Ti2 2:26
John Gill
2:22 Behold, I will cast her into a bed,.... Of sickness and languishing; and which denotes the sickly, pining, and languishing state of the church of Rome, as a just retaliation for her bed of luxury and deliciousness, adultery and idolatry, she had indulged herself in; this was threatened, and was yet to come, and began at the time of the Reformation, signified by the next church state; and, ever since, the whore of Rome has been visibly sickening and decaying. The Alexandrian copy reads, "into a prison":
and them that commit adultery with her into great tribulation: the kings of the earth, and their subjects, who have joined in the idolatries and corruptions of the Romish church, Rev_ 17:2, which may be understood either of that distress and uneasiness the Reformation in some countries gave them; or those outward troubles, wars, and desolations they have been since attended with, particularly the empire of Germany; which has been in great tribulation, formerly by the Turks, and of late by internal broils among themselves, and by the armies of other princes entering into it; or it may regard that eternal vengeance that will be recompensed to all such persons:
except they repent of their deeds; their spiritual fornication or idolatry, and all the abominations the members of that apostate church are guilty of. There seems to be an allusion in this verse to Ahaziah and Joram, sons of Ahab and Jezebel, who followed their mother's idolatrous practices, and were cast upon a bed of sickness, 4Kings 1:2.
John Wesley
2:22 I will cast her into a bed - into great affliction - and them that commit either carnal or spiritual adultery with her, unless they repent - She had her time before. Of her works - Those to which she had enticed their and which she had committed with them.
Tit is observable, the angel of the church at Thyatira was only blamed for suffering her. This fault ceased when God took vengeance on her. Therefore he is not expressly exhorted to repent, though it is implied.
Robert Jamieson, A. R. Fausset and David Brown
2:22 Behold--calling attention to her awful doom to come.
I will--Greek present, "I cast her."
a bed--The place of her sin shall be the place of her punishment. The bed of her sin shall be her bed of sickness and anguish. Perhaps a pestilence was about to be sent. Or the bed of the grave, and of the hell beyond, where the worm dieth not.
them that commit adultery with her--spiritually; including both the eating of idol-meats and fornication. "With her," in the Greek, implies participation with her in her adulteries, namely, by suffering her (Rev_ 2:20), or letting her alone, and so virtually encouraging her. Her punishment is distinct from theirs; she is to be cast into a bed, and her children to be killed; while those who make themselves partakers of her sin by tolerating her, are to be cast into great tribulation.
except they repent--Greek aorist, "repent" at once; shall have repented by the time limited in My purpose.
their deeds--Two of the oldest manuscripts and most ancient versions read "her." Thus, God's true servants, who by connivance, are incurring the guilt of her deeds, are distinguished from her. One oldest manuscript, ANDREAS, and CYPRIAN, support "their."
2:232:23: Եւ զորդիս նոցա սպանից մահուամբ. եւ ծանիցեն ամենայն եկեղեցիք՝ թէ ե՛ս եմ որ յանդիմանեմ զերիկամունս եւ զսիրտս. եւ տա՛մ ձեզ իւաքանչիւր ըստ գործոց իւրեանց:
23 Եւ պիտի կոտորեմ նրանց որդիներին, եւ բոլոր եկեղեցիները պիտի իմանան, որ ե՛ս եմ, որ զննում եմ երիկամներն ու սրտերը եւ հատուցելու եմ ձեզ՝ իւրաքանչիւրիդ ըստ իր գործերի[7]:[7] Լաւագոյն յուն. բն. ունեն՝... իւրաքանչիւրիդ ըստ ձեր գործերի:
23 Անոր զաւակները պիտի մեռցնեմ ու բոլոր եկեղեցիները պիտի գիտնան թէ ես ան եմ՝ որ երիկամունքները ու սրտերը կը քննեմ. իւրաքանչիւրիդ ձեր գործերուն համեմատ պիտի հատուցանեմ։
Եւ զորդիս [46]նոցա սպանից մահուամբ, եւ ծանիցեն ամենայն եկեղեցիք թէ ես եմ որ յանդիմանեմ զերիկամունս եւ զսիրտս, եւ տամ ձեզ իւրաքանչիւր ըստ գործոց իւրեանց:

2:23: Եւ զորդիս նոցա սպանից մահուամբ. եւ ծանիցեն ամենայն եկեղեցիք՝ թէ ե՛ս եմ որ յանդիմանեմ զերիկամունս եւ զսիրտս. եւ տա՛մ ձեզ իւաքանչիւր ըստ գործոց իւրեանց:
23 Եւ պիտի կոտորեմ նրանց որդիներին, եւ բոլոր եկեղեցիները պիտի իմանան, որ ե՛ս եմ, որ զննում եմ երիկամներն ու սրտերը եւ հատուցելու եմ ձեզ՝ իւրաքանչիւրիդ ըստ իր գործերի[7]:
[7] Լաւագոյն յուն. բն. ունեն՝... իւրաքանչիւրիդ ըստ ձեր գործերի:
23 Անոր զաւակները պիտի մեռցնեմ ու բոլոր եկեղեցիները պիտի գիտնան թէ ես ան եմ՝ որ երիկամունքները ու սրտերը կը քննեմ. իւրաքանչիւրիդ ձեր գործերուն համեմատ պիտի հատուցանեմ։
zohrab-1805▾ eastern-1994▾ western am▾
2:2323: И детей ее поражу смертью, и уразумеют все церкви, что Я есмь испытующий сердца и внутренности; и воздам каждому из вас по делам вашим.
2:23  καὶ τὰ τέκνα αὐτῆς ἀποκτενῶ ἐν θανάτῳ· καὶ γνώσονται πᾶσαι αἱ ἐκκλησίαι ὅτι ἐγώ εἰμι ὁ ἐραυνῶν νεφροὺς καὶ καρδίας, καὶ δώσω ὑμῖν ἑκάστῳ κατὰ τὰ ἔργα ὑμῶν.
2:23. καὶ (And) τὰ (to-the-ones) τέκνα (to-producees) αὐτῆς (of-it) ἀποκτενῶ (I-shall-kill-off) ἐν (in) θανάτῳ: (unto-a-death) καὶ (and) γνώσονται ( they-shall-acquaint ," πᾶσαι ( all ) αἱ (the-ones) ἐκκλησίαι (callings-out-unto,"ὅτι (to-which-a-one) ἐγώ (I) εἰμι (I-be) ὁ (the-one) ἐραυνῶν ( searching-unto ) νεφροὺς ( to-kidneys ) καὶ ( and ) καρδίας , ( to-hearts ,"καὶ (and) δώσω ( I-shall-give ) ὑμῖν (unto-ye) ἑκάστῳ ( unto-each ) κατὰ ( down ) τὰ ( to-the-ones ) ἔργα ( to-works ) ὑμῶν. (of-ye)
2:23. et filios eius interficiam in morte et scient omnes ecclesiae quia ego sum scrutans renes et corda et dabo unicuique vestrum secundum opera vestraAnd I will kill her children with death: and all the churches shall know that I am he that searcheth the reins and hearts. And I will give to every one of you according to your works. But to you I say
23. And 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 each one of you according to your works.
2:23. And I will put her sons to death, and all the Churches shall know that I am the one who examines temperaments and hearts. And I will give to each one of you according to your works. But I say to you,
2:23. And 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.
And 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:

23: И детей ее поражу смертью, и уразумеют все церкви, что Я есмь испытующий сердца и внутренности; и воздам каждому из вас по делам вашим.
2:23  καὶ τὰ τέκνα αὐτῆς ἀποκτενῶ ἐν θανάτῳ· καὶ γνώσονται πᾶσαι αἱ ἐκκλησίαι ὅτι ἐγώ εἰμι ὁ ἐραυνῶν νεφροὺς καὶ καρδίας, καὶ δώσω ὑμῖν ἑκάστῳ κατὰ τὰ ἔργα ὑμῶν.
2:23. et filios eius interficiam in morte et scient omnes ecclesiae quia ego sum scrutans renes et corda et dabo unicuique vestrum secundum opera vestra
And I will kill her children with death: and all the churches shall know that I am he that searcheth the reins and hearts. And I will give to every one of you according to your works. But to you I say
2:23. And I will put her sons to death, and all the Churches shall know that I am the one who examines temperaments and hearts. And I will give to each one of you according to your works. But I say to you,
2:23. And 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.
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Adam Clarke: Commentary on the Bible - 1831
2:23: And I will kill her children with death - "That is, I will certainly destroy her offspring and memory, and thereby ruin her designs. Jezebel's two sons, being both kings were both slain; and after that, all the seventy sons of Ahab; (Kg2 10:1); in all which the hand of God was very visible. In the same manner God predicts the destruction of the heretics and heresies referred to; see Rev 2:16. It should seem by the expression, I am he which searcheth the reins and the hearts, that these heretics lurked about, and sowed their pernicious doctrines secretly. But our Savior tells them that it was in vain, for he had power to bring their deeds to light, having that Divine power of searching into the Evilly and affections of men; and hereby he would show both them and us that he is, according to his title, The Son of God; and hath such eyes to pry into their actions, that, like a fire, they will search into every thing, and burn up the chaff which cannot stand his trial; so that the depths of Satan, mentioned in the next verse, to which this alludes, (Christ assuming here this title purposely) shall avail nothing to those who think by their secret craft to undermine the Christian religion; he will not only bring to light, but baffle all their evil intentions. See Rev 17:9.
Albert Barnes: Notes on the Bible - 1834
2:23: And I will kill her children with death - A strong Hebraistic mode of expression, meaning that he would certainly destroy them. It has been made a question whether the word "children" here is to be taken literally or figuratively. The word itself would admit of either interpretation; and there is nothing in the connection by which its meaning here can be determined. If it is to be taken literally, it is in accordance with what is often threatened in the Scriptures, that children shall be visited with calamity for the sins of parents, and with what often occurs in fact, that they do thus suffer. For it is no uncommon thing that whole families are made desolate on account of the sin and folly of the parent. See the notes on Rom 5:19. If it is to be taken figuratively, then it refers to those who had imbibed her doctrines, and who, of course, would suffer in the punishment which would follow from the propagation of such doctrines. The reference in the word "death" here would seem to be to some heavy judgment, by plague, famine, or sword, by which they would be cut off.
And all the churches shall know, ... - That is, the design of this judgment will be so apparent that it will convince all that I know what is in the hearts of people, even the secret acts of wickedness that are concealed from human view.
I am he which searcheth the reins and hearts - This is clearly a claim to omniscience; and as it is the Lord Jesus who speaks in all these epistles, it is a full proof that he claims this for himself. There is nothing which more clearly pertains to God than the power of searching the heart, and nothing that is more constantly claimed by him as his special prerogative, Ch1 28:9; Psa 7:9; Psa 11:4; Psa 44:21; Psa 139:2; Pro 15:3; Jer 11:20; Jer 17:10; Jer 20:12; Jer 32:19; Heb 4:13. The word "reins" - νεφροὺς nephrous - means, literally, "the kidney," and is commonly used in the plural to denote the kidneys, or the loins. In the Scriptures it is used to denote the inmost mind, the secrets of the soul; probably because the parts referred to by the word are as hidden as any other part of the frame, and would seem to be the repository of the more secret affections of the mind. It is not to be supposed that it is taught in the Scriptures that the reins are the real seat of any of the affections or passions; but there is no more impropriety in using the term in a popular signification than there is in using the word "heart," which all continue to use, to denote the seat of love.
And I will give unto every one of you according to your works - To every one of you; not only to those who have embraced these opinions, but to all the church. This is the uniform rule laid down in the Bible by which God will judge people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:23: with death: Rev 6:8
and all: Rev 2:7, Rev 2:11; Deu 13:11, Deu 17:13, Deu 19:20, Deu 21:21; Zep 1:11
I am: Sa1 16:7; Ch1 28:9, Ch1 29:17; Ch2 6:30; Psa 7:9, Psa 44:21; Jer 11:20, Jer 17:10; Jer 20:12; Joh 2:24, Joh 2:25, Joh 21:17; Act 1:24; Rom 8:27; Heb 4:13
and I will: Rev 20:12; Psa 62:12; Isa 3:10, Isa 3:11; Mat 16:27; Rom 2:5-11, Rom 14:12; Co2 5:10; Gal 6:5; Pe1 1:17
John Gill
2:23 And I will kill her children with death,.... Her popes, cardinals, priests, Jesuits, monks, friars, and all that join in the Romish apostasy, they shall be killed with death; there shall be an utter extirpation of them in God's own time; or they shall be killed with the second death: when used alone, or as distinct from any other kind of death, signifies the plague; compare with this 4Kings 9:24,
and all the churches: that shall be in being at the time of Rome's destruction:
shall know that I am he that searcheth the reins and heart; or am the omniscient God; which will be known by inflicting punishment on the followers of antichrist; when their hidden things of darkness will be brought to light, and exposed by him; and they shall receive the righteous reward of their evil practices, which they have coloured over, and glossed with specious pretences of religion and holiness, and a zeal for God and his glory, when they only meant themselves, the gratifying their carnal lusts, and securing their worldly interests, and amassing riches and honours to themselves:
and I will give unto everyone of you according to your works; who have connived at, and joined with them in their evil deeds; as many as were seduced by the false prophetess to commit spiritual fornication with her: as Christ is omniscient, and does not judge according to the outward appearance of things, but knows the principles and ends of all actions, however covert they may be; so he is righteous in judging and in punishing, which will be according as men's works are; and not one shall escape his righteous judgment, nor the due desert of their sins, though the punishment of some may be greater than that of others.
John Wesley
2:23 And I will kill her children - Those which she hath borne in adultery, and them whom she hath seduced. With death - This expression denotes death by the plague, or by some manifest stroke of God's hand. Probably the remarkable vengeance taken on her children was the token of the certainty of all the rest. And all the churches - To which thou now writest. Shall know that I search the reins - The desires. And hearts - Thoughts.
Robert Jamieson, A. R. Fausset and David Brown
2:23 her children-- (Is 57:3; Ezek 23:45, Ezek 23:47). Her proper adherents; not those who suffer her, but those who are begotten of her. A distinct class from the last in Rev_ 2:22 (compare Note, see on Rev_ 2:22), whose sin was less direct, being that only of connivance.
kill . . . with death--Compare the disaster that overtook the literal Jezebel's votaries of Baal, and Ahab's sons, 3Kings 18:40; 4Kings 10:6-7, 4Kings 10:24-25. Kill with death is a Hebraism for slay with most sure and awful death; so "dying thou shalt die" (Gen 2:17). Not "die the common death of men" (Num 16:29).
all the churches shall know--implying that these addresses are designed for the catholic Church of all ages and places. So palpably shall God's hand be seen in the judgment on Thyatira, that the whole Church shall recognize it as God's doing.
I am he--the "I" is strongly emphatical: "that it is I am He who," &c.
searcheth . . . hearts--God's peculiar attribute is given to Christ. The "reins" are the seat of the desires; the "heart," that of the thoughts. The Greek for "searcheth" expresses an accurate following up of all tracks and windings.
unto every one of you--literally, "unto you, to each."
according to your works--to be judged not according to the mere act as it appears to man, but with reference to the motive, faith and love being the only motives which God recognizes as sound.
2:242:24: Այլ ձե՛զ ասեմ որք ՚ի Թիւատի՛ր էք, եւ ո՛չ ունիք զվարդապետութիւնս զայս. որ ո՛չ ծանեայք զխորս Սատանայի զոր խօսին. Ո՛չ արկից զձեւք ծանրութիւն[5120]. [5120] Ոսկան. Զխորհուրդս Սատանայի զոր։ Ոմանք. Խօսին, սակայն ոչ արկից զձեւք այլ ծանրութիւն։
24 Բայց ասում եմ ձեզ, դուք, որ Թիւատիրում էք եւ չէք պահում այս վարդապետութիւնը, դուք, որ չիմացաք, - ինչպէս ասում են, - Սատանայի ծածուկ մտքերը. ձեր վրայ ուրիշ ծանրութիւն չպիտի դնեմ,
24 Ձեզի՛ կ’ըսեմ՝ միւսներուդ՝ որ Թիւատիրի մէջ էք բայց այս վարդապետութիւնը չունիք, որ չճանչցաք Սատանային ծածուկ բաները, ինչպէս կ’ըսեն, Ձեր վրայ ուրիշ ծանրութիւն չեմ ձգեր.
Այլ ձեզ ասեմ, որք ի Թիւատիր էք եւ ոչ ունիք զվարդապետութիւնս զայս, որ ոչ ծանեայք զխորս Սատանայի զոր խօսին. Ոչ արկից զձեւք այլ ծանրութիւն:

2:24: Այլ ձե՛զ ասեմ որք ՚ի Թիւատի՛ր էք, եւ ո՛չ ունիք զվարդապետութիւնս զայս. որ ո՛չ ծանեայք զխորս Սատանայի զոր խօսին. Ո՛չ արկից զձեւք ծանրութիւն[5120].
[5120] Ոսկան. Զխորհուրդս Սատանայի զոր։ Ոմանք. Խօսին, սակայն ոչ արկից զձեւք այլ ծանրութիւն։
24 Բայց ասում եմ ձեզ, դուք, որ Թիւատիրում էք եւ չէք պահում այս վարդապետութիւնը, դուք, որ չիմացաք, - ինչպէս ասում են, - Սատանայի ծածուկ մտքերը. ձեր վրայ ուրիշ ծանրութիւն չպիտի դնեմ,
24 Ձեզի՛ կ’ըսեմ՝ միւսներուդ՝ որ Թիւատիրի մէջ էք բայց այս վարդապետութիւնը չունիք, որ չճանչցաք Սատանային ծածուկ բաները, ինչպէս կ’ըսեն, Ձեր վրայ ուրիշ ծանրութիւն չեմ ձգեր.
zohrab-1805▾ eastern-1994▾ western am▾
2:2424: Вам же и прочим, находящимся в Фиатире, которые не держат сего учения и которые не знают так называемых глубин сатанинских, сказываю, что не наложу на вас иного бремени;
2:24  ὑμῖν δὲ λέγω τοῖς λοιποῖς τοῖς ἐν θυατείροις, ὅσοι οὐκ ἔχουσιν τὴν διδαχὴν ταύτην, οἵτινες οὐκ ἔγνωσαν τὰ βαθέα τοῦ σατανᾶ, ὡς λέγουσιν, οὐ βάλλω ἐφ᾽ ὑμᾶς ἄλλο βάρος·
2:24. ὑμῖν (Unto-ye) δὲ (moreover) λέγω (I-forth) τοῖς (unto-the-ones) λοιποῖς ( unto-remaindered ) τοῖς (unto-the-ones) ἐν (in) Θυατείροις, (unto-Thuateiron'," ὅσοι ( which-a-which ) οὐκ (not) ἔχουσιν (they-hold) τὴν (to-the-one) διδαχὴν (to-a-teaching) ταύτην, (to-the-one-this,"οἵτινες (which-ones) οὐκ (not) ἔγνωσαν (they-had-acquainted) τὰ (to-the-ones) βαθέα ( to-deep ) τοῦ (of-the-one) Σατανᾶ, (of-a-satanas) ὡς (as) λέγουσιν, (they-fortheth,"οὐ (not) βάλλω (I-casteth) ἐφ' (upon) ὑμᾶς (to-ye) ἄλλο (to-other) βάρος: (to-a-weight)
2:24. vobis autem dico ceteris qui Thyatirae estis quicumque non habent doctrinam hanc qui non cognoverunt altitudines Satanae quemadmodum dicunt non mittam super vos aliud pondusAnd to the rest who are at Thyatira: Whosoever have not this doctrine and who have not known the depths of Satan, as they say: I will not put upon you any other burthen.
24. But to you I say, to the rest that are in Thyatira, as many as have not this teaching, which know not the deep things of Satan, as they say; I cast upon you none other burden.
2:24. and to the others who are at Thyatira: Whoever does not hold to this doctrine, and who has not ‘known the depths of Satan,’ as they say, I will not set any other weight upon you.
2:24. But 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.
But 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:

24: Вам же и прочим, находящимся в Фиатире, которые не держат сего учения и которые не знают так называемых глубин сатанинских, сказываю, что не наложу на вас иного бремени;
2:24  ὑμῖν δὲ λέγω τοῖς λοιποῖς τοῖς ἐν θυατείροις, ὅσοι οὐκ ἔχουσιν τὴν διδαχὴν ταύτην, οἵτινες οὐκ ἔγνωσαν τὰ βαθέα τοῦ σατανᾶ, ὡς λέγουσιν, οὐ βάλλω ἐφ᾽ ὑμᾶς ἄλλο βάρος·
2:24. vobis autem dico ceteris qui Thyatirae estis quicumque non habent doctrinam hanc qui non cognoverunt altitudines Satanae quemadmodum dicunt non mittam super vos aliud pondus
And to the rest who are at Thyatira: Whosoever have not this doctrine and who have not known the depths of Satan, as they say: I will not put upon you any other burthen.
2:24. and to the others who are at Thyatira: Whoever does not hold to this doctrine, and who has not ‘known the depths of Satan,’ as they say, I will not set any other weight upon you.
2:24. But 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-25: Речь к верным Фиатирской церкви. - Здесь под прочими разумеются христиане, еще не увлекшиеся лжеучением и соблазнами секты Иезавели. Их Господь характеризует как чуждающихся учения этой лжепророчицы и не знающих так называемых глубин сатанинских. Под глубинами сатаны здесь нужно разуметь самую философскую систему ереси гностицизма, которая должна быть названа глубиною сатаны, высшим проявлением действий диавола. Гностики хвалились своей системой философии и считали жалкими невеждами всех непричастных к ней. Но Господь замечает, что Фиатирцы не должны смущаться, ибо для их спасения достаточно и того закона Божия, Божия откровения, следуя которому они уже достигли значительного нравственного совершенства.
Adam Clarke: Commentary on the Bible - 1831
2:24: But unto you I say, and unto the rest - "But unto the rest, etc. This is the reading of the Complutensian, and seems preferable to the common one, as it evidently shows that the rest of the epistle wholly concerns the faithful, who have not received the former doctrine of error. I will put upon you none other burden is a commendation of the sound part of the Church, that they have no need of any new exhortation or charge to be given them, no new advice but to persevere as usual. See Rom 15:14, Rom 15:15. The expression of burden is taken from the history of Ahab, Kg2 9:25 : The Lord laid this burden on him; a word often used by the prophets to signify a prophecy threatening heavy things to be suffered. See on Isa 13:1 (note), and Num 4:19 (note)." See Dodd's Notes.
It is worthy of remark that the Gnostics called their doctrine the depths of God, and the depths of Bythos, intimating that they contained the most profound secrets of Divine wisdom. Christ here calls them the depths of Satan, being master pieces of his subtlety. Perhaps they thought them to be of God, while all the time they were deceived by the devil.
Albert Barnes: Notes on the Bible - 1834
2:24: But unto you I say, and unto the rest in Thyatira - The word - "and" - καὶ kai - is omitted in many mss. and versions, and in the critical editions of Griesbach, Tittmann, and Hahn, and the connection demands that it should be omitted. As it stands in the received text, it would seem that what he here says was addressed to those who had received that doctrine, and to all others as well as to them; whereas the declaration here made pertains manifestly to those who had not received the doctrine. With that particle omitted the passage will read, as rendered by Prof. Stuart, "But I say unto you, the remainder in Thyatira, so many as hold not this doctrine," etc. That is, he addresses now all the members of the church who were not involved in the charges already made. He does not say how large a portion of the church had escaped the contaminating influence of those opinions, but to that portion, whether great or small, he addresses only words of exhortation and comfort.
As many as have not this doctrine - To all who have not embraced it, or been contaminated with it. It may be presumed that there was a considerable portion of the church which had not.
And which have not known the depths of Satan - The deep art and designs of Satan. Deep things are those which are hidden from view - as of things which are far underground; and hence the word is used to denote mysteries, or profound designs and purposes. The allusion here is not to any trials or sufferings that Satan might bring upon anyone, or to any temptations of which he might be the author, but to his profound art in inculcating error and leading people astray. There are doctrines of error, and arguments for sin, to originate which seems to lie beyond the power of people, and which would appear almost to have exhausted the talent of Satan himself. They evince such a profound knowledge of man; of the divine government; of the course of events on earth; and of what our race needs; and they are defended with so much eloquence, skill, learning, and subtlety of argumentation, that they appear to lie beyond the compass of the human powers.
As they speak - This cannot mean that the defenders of these errors themselves called their doctrines "the depths of Satan," for no teachers would choose so to designate their opinions; but it must mean, either that they who were opposed to those errors characterized them as "the depths of Satan," or that they who opposed them said that they had not known "the depths of Satan." Prof. Stuart understands it in the latter sense. A somewhat more natural interpretation, it seems to me, however, is to refer it to what the opposers of these heretics said of these errors. They called them "the depths of Satan," and they professed not to have known anything of them. The meaning, perhaps, would be expressed by the familiar words, "as they say," or "as they call them," in the following manner: "As many as have not known the depths of Satan, as they say," or, "to use their own language." Doddridge paraphrases it, "as they proverbially speak." Tyndale encloses it in a parenthesis.
I will put upon you none other burden - That is, no other than that which you now experience from having these persons with you, and that which must attend the effort to purify the church. He had not approved their conduct for suffering these persons to remain in the church, and he threatens to punish all those who had become contaminated with these pernicious doctrines. He evidently designed to say that there was some token of his displeasure proper in the case, but he was not disposed to bring upon them any other expression of his displeasure than what grew naturally and necessarily out of the fact that they had been tolerated among them, and those troubles and toils which must attend the effort to deliver the church from these errors. Under any circumstances the church must suffer. It would suffer in reputation. It would suffer in respect to its internal tranquility. Perhaps, also, there were those who were implicated in these errors, and who would be implicated in the punishment, who had friends and kindred in the church; and the judgments which were to come upon the advocates of these errors must, therefore, come in a measure upon the church.
A kind Saviour says, that he would bring upon them no other and no weightier burden, than must arise from his purpose to inflict appropriate vengeance on the guilty themselves. The trouble which would grow out of that would be a sufficient expression of his displeasure. This is, in fact, often now all that is necessary as a punishment on a church for harboring the advocates of error and of sin. The church has trouble enough ultimately in getting rid of them; and the injury which such persons do to its piety, peace, and reputation, and the disorders of which they are the cause, constitute a sufficient punishment for having tolerated them in its bosom. Often the most severe punishment that God can bring upon people is to "lay upon them no other burden" than to leave them to the inevitable consequences of their own folly, or to the trouble and vexation incident to the effort to free themselves from what they had for a long time tolerated or practiced.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:24: the depths: Rev 12:9, Rev 13:14; Co2 2:11, Co2 11:3, Co2 11:13-15; Eph 6:11, Eph 6:12; Th2 2:9-12
I will: Act 15:28
Geneva 1599
2:24 But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the (l) depths of Satan, as they speak; I will (m) put upon you none other burden.
(l) He points out the bragging of certain men, who boasted of their deep, that is, plentiful and common knowledge, which nonetheless is devilish.
(m) I will speak no worse thing against you, being content to have showed you what I require to be in you.
John Gill
2:24 But unto you I say, and unto the rest in Thyatira,.... The copulative and is left out in the Alexandrian copy and Complutensian edition, and if retained, it may be rendered thus, "even unto the rest"; the persons spoken to are the same, the pastor of this church, with his colleagues, and all the rest of the faithful in it; which shows that this epistle, and so the rest, were not written to the pastors only, but to the churches; and that the pastor and his colleagues, with others, were free from the abominable errors and corruptions before spoken of; and that, in the worst of times, God does, and will reserve a people for himself, who are described as follows:
as many as have not this doctrine; who had not given into, and embraced this doctrine of the antichristian church of Rome, concerning infallibility, the worshipping of images, transubstantiation, &c. the Arabic version reads, "this new doctrine"; for notwithstanding the large pretensions of the Romish church to antiquity, her doctrine is but a novel doctrine:
and which have not known the depths of Satan, as they speak; that is, had not approved of the doctrines of antichrist, which though his followers called deep things and mysteries of their holy religion, such as transubstantiation, &c. yet, to speak in the language of the pure and faithful professors of the Gospel, they are no other than the depths of Satan, or doctrines of devils; or else the sense is, as Jezebel and her followers say, to the contempt of the faithful, arrogating knowledge to themselves, and upbraiding them with simplicity and ignorance, as not knowing Satan's devices, nor how to rescue souls out of them, as they did; but the former sense seems best:
I will put upon you none other burden; meaning not any affliction or tribulation than the present one; nor any other errors and heresies than what were broached; but no other precept or command than what follows; see 4Kings 9:25.
John Wesley
2:24 But I say to you who do not hold this doctrine - Of Jezebel. Who have not known the depths of Satan - O happy ignorance! As they speak - That were continually boasting of the deep things which they taught. Our Lord owns they were deep, even deep as hell: for they were the very depths of Satan. Were these the same of which Martin Luther speaks? It is well if there are not some of his countrymen now in England who know them too well! I will lay upon you no other burden - Than that you have already suffered from Jezebel and her adherents.
Robert Jamieson, A. R. Fausset and David Brown
2:24 you . . . and . . . the rest--The three oldest manuscripts omit "and"; translate then, "Unto you, the rest."
as many as have not--not only do not hold, but are free from contact with.
and which--The oldest manuscripts omit "and"; translate, "whosoever."
the depths--These false prophets boasted peculiarly of their knowledge of mysteries and the deep things of God; pretensions subsequently expressed by their arrogant title, Gnostics ("full of knowledge"). The Spirit here declares their so-called "depths," (namely, of knowledge of divine things) to be really "depths of Satan"; just as in Rev_ 2:9, He says, instead of "the synagogue of God," "the synagogue of Satan." HENGSTENBERG thinks the teachers themselves professed to fathom the depths of Satan, giving loose rein to fleshly lusts, without being hurt thereby. They who thus think to fight Satan with his own weapons always find him more than a match for them. The words, "as they speak," that is, "as they call them," coming after not only "depths," but "depths of Satan," seem to favor this latter view; otherwise I should prefer the former, in which case, "as they speak," or "call them," must refer to "depths" only, not also "depths of Satan." The original sin of Adam was a desire to know EVIL as well as good, so in HENGSTENBERG'S view, those who professed to know "the depths of Satan." It is the prerogative of God alone to know evil fully, without being hurt or defiled by it.
I will put--Two oldest manuscripts have "I put," or "cast." One oldest manuscript reads as English Version.
none other burden--save abstinence from, and protestation against, these abominations; no "depths" beyond your reach, such as they teach, no new doctrine, but the old faith and rule of practice once for all delivered to the saints. Exaggerating and perfecting Paul's doctrine of grace without the law as the source of justification and sanctification, these false prophets rejected the law as a rule of life, as though it were an intolerable "burden." But it is a "light" burden. In Acts 15:28-29, the very term "burden," as here, is used of abstinence from fornication and idol-meats; to this the Lord here refers.
2:252:25: այլ զոր ունիք պահեցէ՛ք մինչեւ ե՛ս գամ:
25 այլ, ինչ որ ունէք, պահեցէ՛ք, մինչեւ որ ես գամ:
25 Հապա զայն որ ունիք՝ պահեցէք մինչեւ ես գամ։
այլ զոր ունիք, պահեցէք մինչեւ ես գամ:

2:25: այլ զոր ունիք պահեցէ՛ք մինչեւ ե՛ս գամ:
25 այլ, ինչ որ ունէք, պահեցէ՛ք, մինչեւ որ ես գամ:
25 Հապա զայն որ ունիք՝ պահեցէք մինչեւ ես գամ։
zohrab-1805▾ eastern-1994▾ western am▾
2:2525: только то, что имеете, держите, пока приду.
2:25  πλὴν ὃ ἔχετε κρατήσατε ἄχρι[ς] οὖ ἂν ἥξω.
2:25. πλὴν (to-beyond,"ὃ (to-which) ἔχετε (ye-hold) κρατήσατε (ye-should-have-secured-unto) ἄχρι (unto-whilst) οὗ (of-which) ἂν (ever) ἥξω. (I-might-have-arrived)
2:25. tamen id quod habetis tenete donec veniamYet that which you have, hold fast till I come.
25. Howbeit that which ye have, hold fast till I come.
2:25. Even so, that which you have, hold on to it until I return.
2:25. But that which ye have [already] hold fast till I come.
But that which ye have [already] hold fast till I come:

25: только то, что имеете, держите, пока приду.
2:25  πλὴν ὃ ἔχετε κρατήσατε ἄχρι[ς] οὖ ἂν ἥξω.
2:25. tamen id quod habetis tenete donec veniam
Yet that which you have, hold fast till I come.
2:25. Even so, that which you have, hold on to it until I return.
2:25. But that which ye have [already] hold fast till I come.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:25: That which ye have - That is, the pure doctrine of the Gospel, hold fast till I come - till I come to execute the judgments which I have threatened.
Albert Barnes: Notes on the Bible - 1834
2:25: But that which ye have ... - All that there is of truth and purity remaining among you, retain faithfully. Compare Rev 3:11.
Till I come - To receive you to myself, Joh 14:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:25: that: Rev 3:3, Rev 3:11; Act 11:28; Rom 12:9; Th1 5:21; Heb 3:6, Heb 4:14, Heb 10:23
till: Rev 1:7, Rev 22:7, Rev 22:20; Joh 14:3, Joh 21:22, Joh 21:23; Co1 4:5, Co1 11:26; Pe2 3:10
John Gill
2:25 But that which ye have already,.... Which was something good, even the faithful word, the form of sound words, the mystery and doctrine of faith; this they had received from Christ and his apostles; they had it in their hearts, and a comfortable experience of the truth and power of it, and had made a profession of it, which they now held, and are here exhorted to hold fast:
hold fast till I come; meaning the coming of Christ, either at the Reformation by Luther, Calvin, and others, which began at the close of this church state, when the hands and hearts of those professors would be more strengthened, which seems to be the first sense of the words; or to judge Jezebel, destroy antichrist, which will be by the brightness of his coming; till which time the doctrine of the Gospel is to be held fast: and such an exhortation will be always necessary, since, till then, there will be always more or less an opposition to it, and attempts made to wrest it out of the hands of its professors, to cause them to hesitate about it, and to intimidate them in the profession of it, by loading them with reproaches, calumnies, and persecution.
John Wesley
2:25 What ye - Both the angel and the church have.
Robert Jamieson, A. R. Fausset and David Brown
2:25 that which ye have already-- (Jude 1:3, end).
hold fast--do not let go from your grasp, however false teachers may wish to wrest it from you.
till I come--when your conflict with evil will be at an end. The Greek implies uncertainty as to when He shall come.
2:262:26: Եւ որ յաղթէ՝ եւ պահէ զգործս իմ մինչեւ ցվախճան, տաց նմա իշխանութիւն ՚ի վերայ ազգաց[5121]: [5121] Ոմանք. Եւ որ պահէ զգործս։
26 Եւ ով յաղթի ու իմ գործերը պահի մինչեւ վերջ, նրան իշխանութիւն պիտի տամ ազգերի վրայ.
26 Եւ ան որ կը յաղթէ ու իմ գործերս մինչեւ վերջը կը պահէ, անոր իշխանութիւն պիտի տամ ազգերուն վրայ,
Եւ որ յաղթէ եւ պահէ զգործս իմ մինչեւ ցվախճան, տաց նմա իշխանութիւն ի վերայ ազգաց:

2:26: Եւ որ յաղթէ՝ եւ պահէ զգործս իմ մինչեւ ցվախճան, տաց նմա իշխանութիւն ՚ի վերայ ազգաց[5121]:
[5121] Ոմանք. Եւ որ պահէ զգործս։
26 Եւ ով յաղթի ու իմ գործերը պահի մինչեւ վերջ, նրան իշխանութիւն պիտի տամ ազգերի վրայ.
26 Եւ ան որ կը յաղթէ ու իմ գործերս մինչեւ վերջը կը պահէ, անոր իշխանութիւն պիտի տամ ազգերուն վրայ,
zohrab-1805▾ eastern-1994▾ western am▾
2:2626: Кто побеждает и соблюдает дела Мои до конца, тому дам власть над язычниками,
2:26  καὶ ὁ νικῶν καὶ ὁ τηρῶν ἄχρι τέλους τὰ ἔργα μου, δώσω αὐτῶ ἐξουσίαν ἐπὶ τῶν ἐθνῶν,
2:26. Καὶ (And) ὁ (the-one) νικῶν (conquering-unto) καὶ (and) ὁ (the-one) τηρῶν (keeping-unto) ἄχρι (unto-whilst) τέλους (of-a-finish) τὰ (to-the-ones) ἔργα (to-works) μου, (of-me," δώσω ( I-shall-give ) αὐτῷ ( unto-it ) ἐξουσίαν (to-a-being-out-unto) ἐπὶ (upon) τῶν ( of-the-ones ) ἐθνῶν , ( of-nations ,"
2:26. et qui vicerit et qui custodierit usque in finem opera mea dabo illi potestatem super gentesAnd he that shall overcome and keep my words unto the end, I will give him power over the nations.
26. And he that overcometh, and he that keepeth my works unto the end, to him will I give authority over the nations:
2:26. And whoever will prevail and will observe my works even unto the end, I will give to him authority over the nations.
2:26. And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations:
And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations:

26: Кто побеждает и соблюдает дела Мои до конца, тому дам власть над язычниками,
2:26  καὶ ὁ νικῶν καὶ ὁ τηρῶν ἄχρι τέλους τὰ ἔργα μου, δώσω αὐτῶ ἐξουσίαν ἐπὶ τῶν ἐθνῶν,
2:26. et qui vicerit et qui custodierit usque in finem opera mea dabo illi potestatem super gentes
And he that shall overcome and keep my words unto the end, I will give him power over the nations.
2:26. And whoever will prevail and will observe my works even unto the end, I will give to him authority over the nations.
2:26. And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-27: Награды удостоится только тот, кто остается победителем в перенесении страданий и трудов до конца своего земного поприща. Власть над язычниками, как награда фиатирцам, выразится в пасении их жезлом железным и в сокрушении их как глиняных сосудов. Железный жезл - символ твердой власти, глиняные сосуды - символ слабости и ничтожества. Под язычниками нужно разуметь вообще людей, не принадлежащих к Царствию Божию. Под властью над язычниками (собственно наградами) разумеется высокое положение праведников пред всеми другими людьми как еще здесь на земле (в смысле авторитета их нравственной силы), так особенно после смерти, когда они как прославленные действуют на живущих своими молитвами и предстательством пред престолом Всевышнего.
Adam Clarke: Commentary on the Bible - 1831
2:26: Power over the nations - Every witness of Christ has power to confute and confound all the false doctrines and maxims of the nations of the world, for Christianity shall at last rule over all; the kingdom of Christ will come, and the kingdoms of this world become the kingdoms of our God and of his Christ.
Albert Barnes: Notes on the Bible - 1834
2:26: And he that overcometh - notes on Rev 2:7.
And keepeth my works unto the end - The works that I command and that I require, to the end of his life. Compare Joh 13:1.
To him will I give power over the nations - The evident meaning of what is said here, and in the next verse, is, that in accordance with the uniform promise made to the redeemed in the New Testament, they would partake of the final triumph anal glory of the Saviour, and be associated with him. It is not said that they would have exclusive power over the nations, or that they would hold offices of trust under him during a personal reign on the earth; but the meaning is, that they would be associated with him in his future glory. Compare the Rom 8:17 note; Co1 6:2-3 notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:26: he: Rev 2:7, Rev 2:11, Rev 2:17, Rev 3:5, Rev 3:12, Rev 3:21, Rev 21:7; Rom 8:37; Jo1 5:5
keepeth: Mat 24:13; Luk 8:13-15; Joh 6:29, Joh 8:31, Joh 8:32; Rom 2:7; Th1 3:5; Heb 10:38, Heb 10:39; Jam 2:20; Jo1 2:19, Jo1 3:23
to him will I give: Rev 3:21, Rev 20:4, Rev 22:5; Psa 49:14; Dan 7:18, Dan 7:22, Dan 7:27; Mat 19:28; Luk 22:29, Luk 22:30; Co1 6:3, Co1 6:4
Geneva 1599
2:26 (20) And he that overcometh, and keepeth my works unto the end, to him will I give (21) power over the nations:
(20) The conclusion, in which Christ assures to his servants the communion of his kingdom and glory, in this verse, and that following: and commands a holy attention in the last verse (Rev_ 2:29).
(21) That is, I will make him a king, by communion with me, and my fellow heir, as it is promised; (Mt 19:28, Mt 25:34) (Rom 8:17; 1Cor 6:3; Eph 2:6; Ti2 2:12).
John Gill
2:26 And he that overcometh,.... Jezebel and her idolatries, her children, and all that commit adultery with her; such as are not drawn into the same evil practices with them, but bravely stand their ground against the Romish antichrist and his followers, and bear their testimony against his impious doctrines and idolatrous practices:
and keepeth my works unto the end; either of life, or of this church state, or of time, when Christ will personally appear, even at the end of the world; and by his works are meant, not the works which were done by him, as his miracles and works of mercy to the souls and bodies of men, and works of righteousness in obedience to the law, and the work of redemption and salvation; though these are works to be observed, and kept in view, and to be preserved in memory, and for the encouragement of faith and hope; but the works which are commanded, and required by Christ to be done by his people; as the public work of the ministry, by the preachers of the Gospel; and every private work, both internal and external, as the work of faith, the labour of love, and every act of obedience, which is constantly to be discharged. The Arabic version reads, "and keepeth my words and my works"; things both relating to doctrine and practice:
to him will I give power over the nations; or Gentiles, the Papists; so called because of the Pagan notions and worship introduced by them; and because they consist of many nations, tongues, and people, who are deceived, and drawn into idolatry by them: and this power over them may be understood in a spiritual sense, through the preaching of the Gospel, which being attended with the power of God, is the means of converting sinners, and so of weakening the kingdom of Satan, and of antichrist; and which had its fulfilment, at least in part, at the time of the Reformation, and onward, and will have still a greater accomplishment in the spiritual reign of Christ and his people, under the Philadelphian church state; and it may also design the temporal power which the saints shall have over antichrist, when they shall take away his dominion, and consume and destroy it, and the kingdom and the dominion under the whole heaven shall be given to the saints of the most High; Dan 7:25.
John Wesley
2:26 By works - Those which I have commanded. To him will I give power over the nations - That is, I will give him to share with me in that glorious victory which the Father hath promised me over all the nations who as yet resist me, Ps 2:8-9.
Robert Jamieson, A. R. Fausset and David Brown
2:26 And--implying the close connection of the promise to the conqueror that follows, with the preceding exhortation, Rev_ 2:25.
and keepeth--Greek, "and he that keepeth." Compare the same word in the passage already alluded to by the Lord, Acts 15:28-29, end.
my works--in contrast to "her (English Version, 'their') works" (Rev_ 2:22). The works which I command and which are the fruit of My Spirit.
unto the end-- (Mt 24:13). The image is perhaps from the race, wherein it is not enough to enter the lists, but the runner must persevere to the end.
give power--Greek, "authority."
over the nations--at Christ's coming the saints shall possess the kingdom "under the whole heaven"; therefore over this earth; compare Lk 19:17, "have thou authority [the same word as here] over ten cities."
2:272:27: Եւ հովուեսցէ զնոսա գաւազանաւ երկաթեաւ, եւ իբրեւ զանօթ բրտի փշրեսցէ զնոսա:
27 եւ նա նրանց պիտի հովուի երկաթէ գաւազանով ու նրանց պիտի փշրի ինչպէս բրուտի անօթ:
27 Եւ պիտի հովուէ զանոնք երկաթէ գաւազանով։ Անոնք բրուտի ամաններու պէս պիտի փշրուին.
Եւ հովուեսցէ զնոսա գաւազանաւ երկաթեաւ, եւ իբրեւ զանօթ բրտի փշրեսցէ զնոսա:

2:27: Եւ հովուեսցէ զնոսա գաւազանաւ երկաթեաւ, եւ իբրեւ զանօթ բրտի փշրեսցէ զնոսա:
27 եւ նա նրանց պիտի հովուի երկաթէ գաւազանով ու նրանց պիտի փշրի ինչպէս բրուտի անօթ:
27 Եւ պիտի հովուէ զանոնք երկաթէ գաւազանով։ Անոնք բրուտի ամաններու պէս պիտի փշրուին.
zohrab-1805▾ eastern-1994▾ western am▾
2:2727: и будет пасти их жезлом железным; как сосуды глиняные, они сокрушатся, как и Я получил [власть] от Отца Моего;
2:27  καὶ ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ, ὡς τὰ σκεύη τὰ κεραμικὰ συντρίβεται,
2:27. καὶ (and) ποιμανεῖ ( it-shall-shepherd ) αὐτοὺς ( to-them ) ἐν ( in ) ῥάβδῳ ( unto-a-rod ) σιδηρᾷ ( unto-iron ) ὡς ( as ) τὰ ( the-ones ) σκεύη ( equipments ) τὰ ( the-ones ) κεραμικὰ ( clay-belonged-of ) συντρίβεται , ( it-be-rubbed-together ,"
2:27. et reget illas in virga ferrea tamquam vas figuli confringenturAnd he shall rule them with a rod of iron: and as the vessel of a potter they shall be broken:
27. and he shall rule them with a rod of iron, as the vessels of the potter are broken to shivers; as I also have received of my Father:
2:27. And he shall rule them with an iron rod, and they shall be broken like the earthenware of a potter.
2:27. And 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.
And 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:

27: и будет пасти их жезлом железным; как сосуды глиняные, они сокрушатся, как и Я получил [власть] от Отца Моего;
2:27  καὶ ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ, ὡς τὰ σκεύη τὰ κεραμικὰ συντρίβεται,
2:27. et reget illas in virga ferrea tamquam vas figuli confringentur
And he shall rule them with a rod of iron: and as the vessel of a potter they shall be broken:
2:27. And he shall rule them with an iron rod, and they shall be broken like the earthenware of a potter.
2:27. And 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:27: He shall rule them with a rod of iron - He shall restrain vice by the strictest administration of justice; and those who finally despise the word and rebel shall be broken and destroyed, so as never more to be able to make head against the truth. This seems to refer to the heathen world; and perhaps Constantine the Great may be intended, who, when he overcame Licinius, became the instrument in God's hand of destroying idolatry over the whole Roman empire; and it was so effectually broken as to be ever after like the fragments of an earthen vessel, of no use in themselves, and incapable of being ever united to any good purpose.
Albert Barnes: Notes on the Bible - 1834
2:27: And he shall rule them with a rod of iron - There is an allusion here to Psa 2:9; "Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel." There is a slight change in the passage, "he shall rule," instead of "thou shalt break," in order to adapt the language to the purpose of the speaker here. The allusion in the Psalm is to the Messiah as reigning triumphant over the nations, or subduing them under him; and the idea here, as in the pRev_ious verse, is, that his redeemed people will be associated with him in this dominion. To rule with a scepter of iron, is not to rule with a harsh and tyrannical sway, but with power that is firm and invincible. It denotes a government of strength, or one that cannot be successfully opposed; one in which the subjects are effectually subdued.
As the vessels of a potter shall they be broken to shivers - The ironic here is that of the vessel of a potter - a fragile vessel of clay - struck with a rod of iron and broken into fragments. That is, as applied to the nations, there would be no power to oppose His rule; the enemies of his government would be destroyed. Instead of remaining firm and compacted together, they would be broken like the clay vessel of a potter when struck with a rod of iron. The speaker does not intimate when this would be; but all that is said here would be applicable to that time when the Son of God will come to judge the world, and when His saints will be associated with him in his triumphs. As, in respect to all the others of the seven epistles to the churches, the rewards promised refer to heaven, and to the happy state of that blessed world, it would seem also that this should have a similar reference, for there is no reason why "to him that overcame" in Thyatira a temporal reward and triumph should be promised more than in the cases of the others. If so, then this passage should not be adduced as having any reference to an imaginary personal reign of the Saviour and of the saints on the earth.
Even as I received of my Father - As he has appointed me, Psa 2:6-9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:27: he shall: Rev 12:5, Rev 19:15; Psa 2:8, Psa 2:9, Psa 49:14, Psa 149:5-9; Dan 7:22
even: Mat 11:27; Luk 22:29; Joh 17:24
Geneva 1599
2:27 (22) And 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.
(22) The brightness of greatest glory and honour nearest approaching to the light of Christ, who is the Son of righteousness, and our head; (Mt 4:14, Mt 4:16).
John Gill
2:27 And he shall rule them with a rod of iron,.... Either with the Gospel, which is the rod of Christ's strength, and is the power of God unto salvation, and by which the kingdom of Christ is enlarged, and the power of the church of Christ over the antichristian party is increased; or it may design great strictness and severity, with which the man of sin will be used by the saints of the most High, when they shall take away his dominion from him:
as the vessels of a potter shall they be broken to shivers; which may be expressive either of the breaking of rocky hearts in pieces at conversion, and of making souls humble and contrite; or of the irreparable ruin and destruction of antichrist, when the saints shall consume and destroy him:
even as I received of my Father; Christ, as God, has an underived power and government; but, as Mediator, his rule and power over the nations are asked by him, given to him, and received by him, Ps 2:8. This "as" does not intend equality, but similitude; and denotes the participation the saints will have with Christ in the judgment and destruction of antichrist, and in his kingdom and power.
John Wesley
2:27 And he shall rule them - That is, shall share with me when I do this. With a rod of iron - With irresistible power, employed on those only who will not otherwise submit; who will hereby be dashed in pieces - Totally conquered.
Robert Jamieson, A. R. Fausset and David Brown
2:27 From Ps 2:8-9.
rule--literally, "rule as a shepherd." In Ps 2:9 it is, "Thou shalt break them with a rod of iron." The Septuagint, pointing the Hebrew word differently, read as Revelation here. The English Version of Ps 2:9 is doubtless right, as the parallel word, "dash in pieces," proves. But the Spirit in this case sanctions the additional thought as true, that the Lord shall mingle mercy to some, with judgment on others; beginning by destroying His Antichristian foes, He shall reign in love over the rest. "Christ shall rule them with a scepter of iron, to make them capable of being ruled with a scepter of gold; severity first, that grace may come after" (TRENCH, who thinks we ought to translate "SCEPTER" for "rod," as in Heb 1:8). "Shepherd" is used in Jer 6:3, of hostile rulers; so also in Zech 11:16. As severity here is the primary thought, "rule as a shepherd" seems to me to be used thus: He who would have shepherded them with a pastoral rod, shall, because of their hardened unbelief, shepherd them with a rod of iron.
shall they be broken--So one oldest manuscript, Vulgate, Syriac, and Coptic Versions read. But two oldest manuscripts, read, "as the vessels of a potter are broken to shivers." A potter's vessel dashed to pieces, because of its failing to answer the design of the maker, is the image to depict God's sovereign power to give reprobates to destruction, not by caprice, but in the exercise of His righteous judgment. The saints shall be in Christ's victorious "armies" when He shall inflict the last decisive blow, and afterwards shall reign with Him. Having by faith "overcome the world," they shall also rule the world.
even as I--"as I also have received of (from) My Father," namely, in Ps 2:7-9. Jesus had refused to receive the kingdom without the cross at Satan's hands; He would receive it from none but the Father, who had appointed the cross as the path to the crown. As the Father has given the authority to Me over the heathen and uttermost parts of the earth, so I impart a share of it to My victorious disciple.
2:282:28: Որպէս եւ ես ընկալա՛յ ՚ի Հօրէ իմմէ, եւ տա՛ց նոցա զաստղն առաւօտուն[5122]: [5122] Ոսկան. Եւ տաց նմա զաստղն։
28 Նոյնպէս եւ ե՛ս ստացայ իշխանութիւնը իմ Հօրից: Եւ նրանց պիտի տամ առաւօտեան աստղը:
28 Ինչպէս ես ալ իմ Հօրմէս առի ու անոր պիտի տամ առաւօտեան աստղը։
Որպէս եւ ես ընկալայ ի Հօրէ իմմէ, եւ տաց նոցա զաստղն առաւօտուն:

2:28: Որպէս եւ ես ընկալա՛յ ՚ի Հօրէ իմմէ, եւ տա՛ց նոցա զաստղն առաւօտուն[5122]:
[5122] Ոսկան. Եւ տաց նմա զաստղն։
28 Նոյնպէս եւ ե՛ս ստացայ իշխանութիւնը իմ Հօրից: Եւ նրանց պիտի տամ առաւօտեան աստղը:
28 Ինչպէս ես ալ իմ Հօրմէս առի ու անոր պիտի տամ առաւօտեան աստղը։
zohrab-1805▾ eastern-1994▾ western am▾
2:2828: и дам ему звезду утреннюю.
2:28  ὡς κἀγὼ εἴληφα παρὰ τοῦ πατρός μου, καὶ δώσω αὐτῶ τὸν ἀστέρα τὸν πρωϊνόν.
2:28. ὡς (as) κἀγὼ (and-I) εἴληφα (I-had-come-to-take) παρὰ (beside) τοῦ (of-the-one) πατρός (of-a-Father) μου, (of-me,"καὶ (and) δώσω (I-shall-give) αὐτῷ (unto-it) τὸν (to-the-one) ἀστέρα (to-a-star) τὸν (to-the-one) πρωινόν. (to-earlied-belonged-to)
2:28. sicut et ego accepi a Patre meo et dabo illi stellam matutinamAs I also have received of my Father. And I will give him the morning star.
28. and I will give him the morning star.
2:28. The same I also have received from my Father. And I will give to him the morning star.
2:28. And I will give him the morning star.
And I will give him the morning star:

28: и дам ему звезду утреннюю.
2:28  ὡς κἀγὼ εἴληφα παρὰ τοῦ πατρός μου, καὶ δώσω αὐτῶ τὸν ἀστέρα τὸν πρωϊνόν.
2:28. sicut et ego accepi a Patre meo et dabo illi stellam matutinam
As I also have received of my Father. And I will give him the morning star.
2:28. The same I also have received from my Father. And I will give to him the morning star.
2:28. And I will give him the morning star.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: Под утреннею звездою нужно понимать Самого Иисуса Христа [Андрей Кесар., Suller, Hengstenberg, Жданов.], Который есть свет просвещающий всякого человека (Ин I:9). Именно свет Христова учения и просвещения, усваиваемый праведниками и проявляющийся в их жизни, может быть и бывает и для других путеводною звездою и влечет их к подражанию и усовершенствованию.
Adam Clarke: Commentary on the Bible - 1831
2:28: And I will give him the morning star - He shall have the brightest and most glorious empire, next to that of Christ himself. And it is certain that the Roman empire under Constantine the Great was the brightest emblem of the latter day glory which has ever yet been exhibited to the world. It is well known that sun, moon, and stars are emblems, in prophetic language, of empires, kingdoms, and states. And as the morning star is that which immediately precedes the rising of the sun, it probably here intends an empire which should usher in the universal sway of the kingdom of Christ.
Ever since the time of Constantine the light of true religion has been increasingly diffused, and is shining more and more unto the perfect day.
Albert Barnes: Notes on the Bible - 1834
2:28: And I will give him the morning star - The "morning star" is that bright planet - Venus - which at some seasons of the year appears so beautifully in the east, leading on the morning - the harbinger of the day. It is one of the most beautiful objects in nature, and is susceptible of a great variety of uses for illustration. It appears as the darkness passes away; it is an indication that the morning comes; it is intermingled with the first rays of the light of the sun; it seems to be a herald to announce the coming of that glorious luminary; it is a pledge of the faithfulness of God. In which of these senses, if any, it is referred to here, is not stated; nor is it said what is implied by its being given to him that overcomes. It would seem to be used here to denote a bright and brilliant ornament; something with which he who "overcame" would be adorned, resembling the bright star of the morning. It is observable that it is not said that he would make him like the morning star, as in Dan 12:3; nor that he would be compared with the morning star, like the king of Babylon, Isa 14:12; nor that he would resemble a star which Balaam says he saw in the distant future, Num 24:17. The idea seems to be, that the Saviour would give him something that would resemble that morning planet in beauty and splendor - perhaps meaning that it would be placed as a gem in his diadem, and would sparkle on his brow - bearing some such relation to him who is called "the Sun of Righteousness," as the morning star does to the glorious sun on his rising. If so, the meaning would be that he would receive a beautiful ornament, bearing a near relation to the Redeemer himself as a bright sun - a pledge that the darkness was past - but one whose beams would melt away into the superior light of the Redeemer himself, as the beams of the morning star are lost in the superior glory of the sun.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:28: Rev 22:16; Luk 1:78, Luk 1:79; Pe2 1:19
John Gill
2:28 And I will give him the morning star. So Christ is called, Rev_ 22:16; and here it designs an illustrious appearance of Christ at the close of this church state, and a communication of much light and grace from him, which introduced the Sardian church state, or the reformation by Luther, Calvin, &c. which is the phosphorus, or morning star, to the spiritual reign of Christ under the Philadelphian church state; which will be the bright, clear, day of the Gospel, when the present twilight, which is between the appearance of the morning star and that glorious day, will be removed: for by this morning star is not meant the glory that shall be put upon the bodies of the saints in the resurrection morn; nor the heavenly glory itself, or the hope of it; but the dawning of the latter day glory, which began at the Reformation, and is promised the faithful professors in the Thyatirian church state, who lived in the darkness of Popery.
John Wesley
2:28 I will give him the morning star - Thou, O Jesus, art the morning star! O give thyself to me! Then will I desire no sun, only thee, who art the sun also. He whom this star enlightens has always morning and no evening. The duties and promises here answer each other; the valiant conqueror has power over the stubborn nations. And he that, after having conquered his enemies, keeps the works of Christ to the end, shall have the morning star, - an unspeakable brightness and peaceable dominion in him.
Robert Jamieson, A. R. Fausset and David Brown
2:28 the morning star--that is, I will give unto him Myself, who am "the morning star" (Rev_ 22:16); so that reflecting My perfect brightness, he shall shine like Me, the morning star, and share My kingly glory (of which a star is the symbol, Num 21:17; Mt 2:2). Compare Rev_ 2:17, "I will give him . . . the hidden manna," that is, Myself, who am that manna (Jn 6:31-33).
2:292:29: Որ ունի ականջս՝ լուիցէ՛ զինչ Հոգին ասէ առ եկեղեցիս[5123]:[5123] Ոսկան. Ականջս լսելոյ, լուիցէ։
29 Ով ականջ ունի, թող լսի, ինչ որ Հոգին ասում է եկեղեցիներին»:
29 Ան որ ականջ ունի, թող լսէ թէ Հոգին ի՛նչ կ’ըսէ եկեղեցիներուն’»։
Որ ունի ականջս` լուիցէ զինչ Հոգին ասէ առ եկեղեցիս:

2:29: Որ ունի ականջս՝ լուիցէ՛ զինչ Հոգին ասէ առ եկեղեցիս[5123]:
[5123] Ոսկան. Ականջս լսելոյ, լուիցէ։
29 Ով ականջ ունի, թող լսի, ինչ որ Հոգին ասում է եկեղեցիներին»:
29 Ան որ ականջ ունի, թող լսէ թէ Հոգին ի՛նչ կ’ըսէ եկեղեցիներուն’»։
zohrab-1805▾ eastern-1994▾ western am▾
2:2929: Имеющий ухо (слышать) да слышит, что Дух говорит церквам.
2:29  ὁ ἔχων οὗς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις.
2:29. Ὁ (The-one) ἔχων (holding) οὖς (to-an-ear) ἀκουσάτω (it-should-have-heard) τί (to-what-one) τὸ (the-one) πνεῦμα (a-currenting-to) λέγει (it-fortheth) ταῖς (unto-the-ones) ἐκκλησίαις. (unto-callings-out-unto)
2:29. qui habet aurem audiat quid Spiritus dicat ecclesiisHe that hath an ear, let him hear what the Spirit saith to the churches.
29. He that hath an ear, let him hear what the Spirit saith to the churches.
2:29. Whoever has an ear, let him hear what the Spirit says to the Churches.”
2:29. He that hath an ear, let him hear what the Spirit saith unto the churches.
He that hath an ear, let him hear what the Spirit saith unto the churches:

29: Имеющий ухо (слышать) да слышит, что Дух говорит церквам.
2:29  ὁ ἔχων οὗς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις.
2:29. qui habet aurem audiat quid Spiritus dicat ecclesiis
He that hath an ear, let him hear what the Spirit saith to the churches.
2:29. Whoever has an ear, let him hear what the Spirit says to the Churches.”
2:29. He that hath an ear, let him hear what the Spirit saith unto the churches.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:29: He that hath an ear - Let every Christian pay the strictest regard to these predictions of Christ; and let them have a suitable influence on his heart and life.
Albert Barnes: Notes on the Bible - 1834
2:29: He that hath an ear ... - See the notes on Rev 2:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:29: Rev 2:7
John Gill
2:29 He that hath an ear, let him hear,.... See Gill on Rev_ 2:7.