07550
 \\And on some\\ (\\kai hous men\\). Demonstrative plural of \\hos men--hos\\
 \\de\\ (\\hous de\\, below), not the relative \\hous\\, but by contrast
 (\\men, de\\). So
 # Mt 13:8
 \\Have mercy\\ (\\elete\\). Present active imperative of \\elea\\ (rare
 form in
 # Ro 9:16
 also for the usual \\elee\\
 # Mt 9:27
 But A C read \\elegchete\\, refute, in place of \\eleate\\. The text of
 this verse is in much confusion. \\Who are in doubt\\
 (\\diakrinomenous\\). Present middle participle of \\diakrin\\, in the
 accusative case agreeing with \\hous men\\, though K L P have the
 nominative. If the accusative and \\eleate\\ is read, see
 # Jas 1:6
 for the idea (doubters). If \\elegchete\\ is read, see
 # Jude 1:9
 for the idea (disputers).
07551
 \\And some save\\ (\\hous de szete\\). B omits \\hous de\\. \\Snatching them\\
 \\out of the fire\\ (\\ek puros harpazontes\\). Present active participle
 of \\harpaz\\, old verb, to seize. Quotation from
 # Am 4:11
 and
 # Zec 3:3
 Cf.
 # Ps 106:18
 Firemen today literally do this rescue work. Do Christians? \\And\\
 \\on some have mercy with fear\\ (\\hous de elete en phobi\\). In fear
 "of the contagion of sin while we are rescuing them" (Vincent).
 For this idea see
 # 1Pe 1:17; 3:15; 2Co 7:1; Php 2:12
 \\Spotted\\ (\\espilmenon\\). Perfect passive participle of \\spilo\\, late
 and common verb (from \\spilos\\, spot,
 # 2Pe 2:13
 in N.T. only here and
 # Jas 3:6
07552
 \\From stumbling\\ (\\aptaistous\\). Verbal from \\ptai\\, to stumble
 # Jas 3:2; 2Pe 1:10
 sure-footed as of a horse that does not stumble (Xenophon), and
 so of a good man (Epictetus, Marcus Antoninus). \\Before the\\
 \\presence of his glory\\ (\\katenpion ts doxs autou\\). Late compound
 preposition (\\kata, en, ps\\), right down before the eye of his
 glory as in
 # Eph 1:4
 Cf.
 # Mt 25:31-33; Col 1:22
 where Paul has \\parastsai\\ like \\stsai\\ here (first aorist active
 infinitive) and also \\ammous\\ as here, but \\ammtos\\ in
 # 2Pe 3:14
 \\In exceeding joy\\ (\\en agalliasei\\). See
 # Lu 1:14
07553
 \\To the only God our Saviour\\ (\\moni thei stri hmn\\). Dative in
 the noble doxology. See
 # Ro 16:27
 \\moni sophi thei\\ (to the alone wise God), where also we have
 \\dia Isou Christou\\, but without \\tou kuriou hmn\\ (our Lord) as
 here. \\Str\\ is used of God eight times in the N.T., six of them
 in the Pastoral Epistles. \\Doxa\\ (glory) to God or Christ in all
 the doxologies except
 # 1Ti 6:16
 \\Megalosun\\ (Majesty) is a late LXX word, in N.T. only here and
 # Heb 1:3; 8:1
 \\Before all time\\ (\\pro pantos tou ainos\\). Eternity behind us. See
 same idea in
 # 1Co 2:7
 \\pro tn ainn\\. \\Now\\ (\\nun\\). The present. \\For ever more\\ (\\eis\\
 \\pantas tous ainas\\). "Unto all the ages." All the future. As
 complete a statement of eternity as can be made in human
 language.
07554
 \\The Revelation\\ (\\apokalupsis\\). Late and rare word outside of N.T.
 (once in Plutarch and so in the vernacular _Koin_), only once in
 the Gospels
 # Lu 2:32
 but in LXX and common in the Epistles
 # 2Th 1:7
 though only here in this book besides the title, from \\apokalupt\\,
 old verb, to uncover, to unveil. In the Epistles \\apokalupsis\\ is
 used for insight into truth
 # Eph 1:17
 or for the revelation of God or Christ at the second coming of
 Christ
 # 2Th 1:7; 1Pe 1:7
 It is interesting to compare \\apokalupsis\\ with \\epiphaneia\\
 # 2Th 2:8
 and \\phanersis\\
 # 1Co 12:7
 The precise meaning here turns on the genitive following. \\Of\\
 \\Jesus Christ\\ (\\Isou Christou\\). Hort takes it as objective
 genitive (revelation about Jesus Christ), but Swete rightly
 argues for the subjective genitive because of the next clause.
 \\Gave him\\ (\\edken autoi\\). It is the Son who received the
 revelation from the Father, as is usual
 # Joh 5:20,26
 etc.). \\To shew\\ (\\deixai\\). First aorist active infinitive of
 \\deiknumi\\, purpose of God in giving the revelation to Christ. \\Unto\\
 \\his servants\\ (\\tois doulois autou\\). Believers in general and not
 just to officials. Dative case. God's servants (or Christ's).
 \\Must shortly come to pass\\ (\\dei genesthai en tachei\\). Second
 aorist middle infinitive of \\ginomai\\ with \\dei\\. See this same
 adjunct (\\en tachei\\) in
 # Lu 18:8; Ro 16:20; Re 22:6
 It is a relative term to be judged in the light of
 # 2Pe 3:8
 according to God's clock, not ours. And yet undoubtedly the hopes
 of the early Christians looked for a speedy return of the Lord
 Jesus. This vivid panorama must be read in the light of that
 glorious hope and of the blazing fires of persecution from Rome.
 \\Sent and signified\\ (\\esmanen aposteilas\\). "Having sent (first
 aorist active participle of \\apostell\\,
 # Mt 10:16
 and again in
 # Re 22:6
 of God sending his angel) signified" (first aorist active
 indicative of \\smain\\, from \\sma\\, sign or token, for which see
 # Joh 12:33; Ac 11:28
 See
 # 12:1
 for \\smeion\\, though \\smain\\ (only here in the Apocalypse) suits
 admirably the symbolic character of the book. \\By his angel\\ (\\dia\\
 \\tou aggelou autou\\). Christ's angel as Christ is the subject of
 the verb \\esmanen\\, as in 22:16 Christ sends his angel, though in
 # 22:6
 God sends. \\Unto his servant John\\ (\\ti douli autou Ianei\\).
 Dative case. John gives his name here, though not in Gospel or
 Epistles, because "prophecy requires the guarantee of the
 individual who is inspired to utter it" (Milligan). "The genesis
 of the Apocalypse has now been traced from its origin in the Mind
 of God to the moment when it reached its human interpreter"
 (Swete). "Jesus is the medium of all revelation" (Moffatt).

07555
 \\Bare witness\\ (\\emartursen\\). First aorist active indicative of
 \\marture\\, which, along with \\martus\\ and \\marturia\\, is common in
 all the Johannine books (cf.
 # 22:18,20
 usually with \\peri\\ or \\hoti\\, but with cognate accusative as here in
 # 22:16,20; 1Jo 5:10
 Epistolary aorist here, referring to this book. \\The word of God\\
 (\\ton logon tou theou\\). Subjective genitive, given by God. The
 prophetic word as in
 # 1:9; 6:9; 20:4
 not the personal Word as in
 # 19:14
 \\The testimony of Jesus Christ\\ (\\tn marturian Isou Christou\\).
 Subjective genitive again, borne witness to by Jesus Christ. \\Even\\
 \\of all the things that he saw\\ (\\hosa eiden\\). Relative clause in
 apposition with \\logon\\ and \\marturian\\.

07556
 \\Blessed\\ (\\makarios\\). As in
 # Mt 5:3
 This endorses the book as a whole. \\He that readeth\\ (\\ho\\
 \\anaginskn\\). Present active singular articular participle of
 \\anaginsk\\ (as in
 # Lu 4:16
 Christians in their public worship followed the Jewish custom of
 public reading of the Scriptures
 # 2Co 3:14
 The church reader (\\anagnsts\\, lector) gradually acquired an
 official position. John expects this book to be read in each of
 the seven churches mentioned
 # 1:4
 and elsewhere. Today the public reading of the Bible is an
 important part of worship that is often poorly done. \\They that\\
 \\hear\\ (\\hoi akouontes\\). Present active plural articular participle
 of \\akou\\ (the audience). \\And keep\\ (\\kai trountes\\). Present active
 participle of \\tre\\, a common Johannine word
 # 1Jo 2:4
 etc.). Cf.
 # Mt 7:24
 "The content of the Apocalypse is not merely prediction; moral
 counsel and religious instruction are the primary burdens of its
 pages" (Moffatt). \\Written\\ (\\gegrammena\\). Perfect passive
 participle of \\graph\\. \\For the time is at hand\\ (\\ho gar kairos\\
 \\eggus\\). Reason for listening and keeping. On \\kairos\\ see
 # Mt 12:1
 time of crisis as in
 # 1Co 7:29
 How near \\eggus\\ (at hand) is we do not know any more than we do
 about \\en tachei\\ (shortly) in
 # 1:1

07557
 \\To the seven churches which are in Asia\\ (\\tais hepta ekklsiais\\
 \\tais en ti Asii\\). Dative case as in a letter
 # Ga 1:1
 John is writing, but the revelation is from God and Christ
 through an angel. It is the Roman province of Asia which included
 the western part of Phrygia. There were churches also at Troas
 # Ac 20:5
 and at Colossal and Hierapolis
 # Col 1:1; 2:1; 4:13
 and possibly at Magnesia and Tralles. But these seven were the
 best points of communication with seven districts (Ramsay) and,
 besides, seven is a favorite number of completion (like the full
 week) in the book
 # 1:4,12,16; 4:5; 5:1,6; 8:2; 10:3; 11:13; 12:3; 13:1; 14:6
 \\From him which is\\ (\\apo ho n\\). This use of the articular
 nominative participle of \\eimi\\ after \\apo\\ instead of the ablative
 is not due to ignorance or a mere slip (\\lapsus pennae\\), for in
 the next line we have the regular idiom with \\apo tn hepta\\
 \\pneumatn\\. It is evidently on purpose to call attention to the
 eternity and unchangeableness of God. Used of God in
 # Ex 3:14
 \\And which was\\ (\\kai ho n\\). Here again there is a deliberate
 change from the articular participle to the relative use of \\ho\\
 (used in place of \\hos\\ to preserve identity of form in the three
 instances like Ionic relative and since no aorist participle of
 \\eimi\\ existed). The oracle in Pausanias X. 12 has it: \\Zeus n,\\
 \\Zeus esti, Zeus essetai\\ (Zeus was, Zeus is, Zeus will be). \\Which\\
 \\is to come\\ (\\ho erchomenos\\). "The Coming One," futuristic use of
 the present participle instead of \\ho esomenos\\. See the same idiom
 in verse
 # 8; 4:8
 and (without \\ho erchomenos\\) in
 # 11:17; 16:5
 \\From the seven spirits\\ (\\apo tn hepta pneumatn\\). A difficult
 symbolic representation of the Holy Spirit here on a par with God
 and Christ, a conclusion borne out by the symbolic use of the
 seven spirits in
 # 3:1; 4:5; 5:6
 (from
 # Zec 4:2-10
 There is the one Holy Spirit with seven manifestations here to
 the seven churches (Swete, _The Holy Spirit in the N.T._, p.
 374), unity in diversity
 # 1Co 12:4
 \\Which are\\ (\\tn\\ article Aleph A, \\ha\\ relative P). \\Before his\\
 \\throne\\ (\\enpion tou thronou autou\\). As in
 # 4:5

07558
 \\Who is the faithful witness\\ (\\ho martus ho pistos\\). "The witness
 the faithful," nominative in apposition like \\prtotokos\\ and
 \\archn\\ with the preceding ablative \\Isou Christou\\ with \\apo\\, a
 habit of John in this book (apparently on purpose) as in
 # 2:13,20; 3:12
 etc. See this same phrase in
 # 2:13; 3:14
 The use of \\martus\\ of Jesus here is probably to the witness
 # 1:1
 in this book
 # 22:16
 not to the witness of Jesus before Pilate
 # 1Ti 6:13
 \\The first-born of the dead\\ (\\ho prtotokos tn nekrn\\). A Jewish
 Messianic title
 # Ps 88:28
 and as in
 # Col 1:18
 refers to priority in the resurrection to be followed by others.
 See
 # Lu 2:7
 for the word. \\The ruler of the kings of the earth\\ (\\ho archn tn\\
 \\basilen ts gs\\). Jesus by his resurrection won lordship over
 the kings of earth
 # 17:14; 19:16
 what the devil offered him by surrender
 # Mt 4:8
 \\Unto him that loveth us\\ (\\ti agapnti hms\\). Dative of the
 articular present (not aorist \\agapsanti\\) active participle of
 \\agapa\\ in a doxology to Christ, the first of many others to God
 and to Christ
 # 1:6; 4:11; 5:9,12; 7:10,12
 etc.). For the thought see
 # Joh 3:16
 \\Loosed\\ (\\lusanti\\). First aorist active participle of \\lu\\ (Aleph A
 C), though some MSS. (P Q) read \\lousanti\\ (washed), a manifest
 correction. Note the change of tense. Christ loosed us once for
 all, but loves us always. \\By his blood\\ (\\en ti haimati autou\\). As
 in
 # 5:9
 John here as in the Gospel and Epistles states plainly and
 repeatedly the place of the blood of Christ in the work of
 redemption.

07559
 \\And he made\\ (\\kai epoisen\\). Change from the participle
 construction, which would be \\kai poisanti\\ (first aorist active
 of \\poie\\) like \\lusanti\\ just before, a Hebraism Charles calls it,
 but certainly an anacoluthon of which John is very fond, as in
 # 1:18; 2:2,9,20; 3:9; 7:14; 14:2; 15:3
 \\Kingdom\\ (\\basileian\\). So correctly Aleph A C, not \\basileis\\ (P
 cursives). Perhaps a reminiscence of
 # Ex 19:6
 a kingdom of priests. In
 # 5:10
 we have again "a kingdom and priests." The idea here is that
 Christians are the true spiritual Israel in God's promise to
 Abraham as explained by Paul in
 # Ga 3; Ro 9
 \\To be priests\\ (\\hiereis\\). In apposition with \\basileian\\, but with
 \\kai\\ (and) in
 # 5:10
 Each member of this true kingdom is a priest unto God, with
 direct access to him at all times. \\Unto his God and Father\\ (\\ti\\
 \\thei kai patri autou\\). Dative case and \\autou\\ (Christ) applies to
 both \\thei\\ and \\patri\\. Jesus spoke of the Father as his God
 # Mt 27:46; Joh 20:17
 and Paul uses like language
 # Eph 1:17
 as does Peter
 # 1Pe 1:3
 \\To him\\ (\\auti\\). Another doxology to Christ. "The adoration of
 Christ which vibrates in this doxology is one of the most
 impressive features of the book" (Moffatt). Like doxologies to
 Christ appear in
 # 5:13; 7:10; 1Pe 4:11; 2Pe 3:18; 2Ti 4:18; He 13:21
 These same words (\\h doxa kai to kratos\\) in
 # 1Pe 4:11
 only \\h doxa\\ in
 # 2Pe 3:18; 2Ti 4:18
 but with several others in
 # Re 5:13; 7:10

07560
 \\Behold, he cometh with the clouds\\ (\\idou erchetai meta tn\\
 \\nepheln\\). Futuristic present middle indicative of \\erchomai\\, a
 reminiscence of
 # Da 7:13
 (Theodotion). "It becomes a common eschatological refrain"
 (Beckwith) as in
 # Mr 13:26; 14:62; Mt 24:30; 26:64; Lu 21:27
 Compare the manifestation of God in the clouds at Sinai, in the
 cloudy pillar, the Shekinah, at the transfiguration" (Vincent).
 \\Shall see\\ (\\opsetai\\). Future middle of \\hora\\, a reminiscence of
 # Zec 12:10
 according to the text of Theodotion (Aquila and Symmachus) rather
 than the LXX and like that of
 # Mt 24:30
 (similar combination of Daniel and Zechariah) and
 # 26:64
 This picture of the victorious Christ in his return occurs also
 in
 # 14:14, 18-20; 19:11-21; 20:7-10
 \\And they which\\ (\\kai hoitines\\). "And the very ones who," Romans
 and Jews, all who shared in this act. \\Pierced\\ (\\exekentsan\\).
 First aorist active indicative of \\ekkente\\, late compound
 (Aristotle, Polybius, LXX), from \\ek\\ and \\kente\\ (to stab, to
 pierce), in N.T., only here and
 # Joh 19:37
 in both cases from
 # Zec 12:10
 but not the LXX text (apparently proof that John used the
 original Hebrew or the translation of Theodotion and Aquila).
 \\Shall mourn\\ (\\kopsontai\\). Future middle (direct) of \\kopt\\, old
 verb, to cut, "they shall cut themselves," as was common for
 mourners
 # Mt 11:17; Lu 8:52; 23:27
 From
 # Zec 12:12
 See also
 # Re 18:9
 \\Tribes\\ (\\phulai\\). Not just the Jewish tribes, but the spiritual
 Israel of Jews and Gentiles as in
 # 7:4-8
 No nation had then accepted Christ as Lord and Saviour, nor has
 any yet done so.

07561
 \\The Alpha and the Omega\\ (\\to Alpha kai to O\\). The first and the
 last letters of the Greek alphabet, each with its own neuter
 (grammatical gender) article. This description of the eternity of
 God recurs in
 # 21:6
 with the added explanation \\h arch kai to telos\\ (the Beginning
 and the End) and of Christ in
 # 22:13
 with the still further explanation \\ho prtos kai ho eschatos\\ (the
 First and the Last). This last phrase appears also in
 # 1:17; 2:8
 without \\to Alpha kai to O\\. The change of speaker here is
 unannounced, as in
 # 16:15; 18:20
 Only here and
 # 21:5
 is God introduced as the speaker. The eternity of God guarantees
 the prophecy just made. \\The Lord God\\ (\\Kurios ho theos\\). "The Lord
 the God." Common phrase in Ezekiel
 # Eze 6:3,11; 7:2
 etc.) and in this book
 # 4:8; 11:17; 15:3; 16:7; 19:6; 21:22
 See
 # 1:4; 4:8
 for the triple use of \\ho\\, etc. to express the eternity of God.
 \\The Almighty\\ (\\ho pantokratr\\). Late compound (\\ps\\ and \\krate\\),
 in Cretan inscription and a legal papyrus, common in LXX and
 Christian papyri, in N.T. only in
 # 2Co 6:18
 (from
 # Jer 38:35
 and
 # Re 1:8; 4:8; 11:17; 15:3; 16:7,14; 19:6,15; 21:22

07562
 \\I John\\ (\\Eg Ians\\). So
 # 22:8
 In apocalyptic literature the personality of the writer is always
 prominent to guarantee the visions
 # Da 8:1; 10:2
 \\Partaker with you\\ (\\sunkoinnos\\). See already
 # 1Co 9:23
 "Co-partner with you"
 # Ro 11:17
 One article with \\adelphos\\ and \\sunkoinnos\\ unifying the picture.
 The absence of \\apostolos\\ here does not show that he is not an
 apostle, but merely his self-effacement, as in the Fourth Gospel,
 and still more his oneness with his readers. So there is only one
 article (\\ti\\) with \\thlipsei\\ (tribulation), \\basileii\\
 (kingdom), \\hupomoni\\ (patience), ideas running all through the
 book. Both the tribulation (see
 # Mt 13:21
 for \\thlipsis\\) and the kingdom (see
 # Mt 3:2
 for \\basileia\\) were present realities and called for patience
 (\\hupomon\\ being "the spiritual alchemy" according to Charles for
 those in the kingdom, for which see
 # Lu 8:15; Jas 5:7
 All this is possible only "in Jesus" (\\en Isou\\), a phrase on a
 par with Paul's common \\en Christi\\ (in Christ), repeated in
 # 14:13
 Cf.
 # 3:20; 2Th 3:5
 \\Was\\ (\\egenomn\\). Rather, "I came to be," second aorist middle
 indicative of \\ginomai\\. \\In the isle that is called Patmos\\ (\\en ti\\
 \\nsi ti kaloumeni Patmi\\). Patmos is a rocky sparsely settled
 island some ten miles long and half that wide, one of the
 Sporades group in the Aegean Sea, south of Miletus. The present
 condition of the island is well described by W. E. Geil in _The
 Isle That Is Called Patmos_ (1905). Here John saw the visions
 described in the book, apparently written while still a prisoner
 there in exile. \\For the word of God and the testimony of Jesus\\
 (\\dia ton logon tou theou kai tn marturian Isou\\). The reason for
 (\\dia\\ and the accusative) John's presence in Patmos, naturally as
 a result of persecution already alluded to, not for the purpose
 of preaching there or of receiving the visions. See verse
 # 2
 for the phrase.

07563
 \\I was in the Spirit\\ (\\egenomn en pneumati\\). Rather, "I came to be
 (as in
 # 1:9
 in the Spirit," came into an ecstatic condition as in
 # Ac 10:10; 22:17
 not the normal spiritual condition (\\einai en pneumati\\,
 # Ro 8:9
 \\On the Lord's Day\\ (\\en ti kuriaki hmeri\\). Deissmann has proven
 (_Bible Studies_, p. 217f.; _Light_, etc., p. 357ff.) from
 inscriptions and papyri that the word \\kuriakos\\ was in common use
 for the sense "imperial" as imperial finance and imperial
 treasury and from papyri and ostraca that \\hmera Sebast\\
 (Augustus Day) was the first day of each month, Emperor's Day on
 which money payments were made (cf.
 # 1Co 16:1
 It was easy, therefore, for the Christians to take this term,
 already in use, and apply it to the first day of the week in
 honour of the Lord Jesus Christ's resurrection on that day
 (_Didache_ 14, Ignatius _Magn_. 9). In the N.T. the word occurs
 only here and
 # 1Co 11:20
 (\\kuriakon deipnon the Lord's Supper\\). It has no reference to
 \\hmera kuriou\\ (the day of judgment,
 # 2Pe 3:10
 \\Behind me\\ (\\opis mou\\). "The unexpected, overpowering entrance of
 the divine voice" (Vincent). Cf.
 # Eze 3:12
 \\Voice\\ (\\phnn\\). Of Christ, as is plain in verses
 # 12
 \\As of a trumpet\\ (\\hs salpiggos\\). So in
 # 4:1
 referring to this. \\Saying\\ (\\legouss\\). Present active participle
 genitive case agreeing with \\salpiggos\\ rather than \\legousan\\,
 accusative agreeing with \\phnn\\. So on purpose, as is clear from
 # 4:1
 where \\lalouss\\ also agrees with \\salpiggos\\.

07564
 \\Write in a book\\ (\\grapson eis biblion\\). First aorist active
 imperative of \\graph\\ for instantaneous action. The commission
 covers the whole series of visions which all grow out of this
 first vision of the Risen Christ. \\Send\\ (\\pempson\\). First aorist
 active imperative of \\pemp\\. Part of the commission from Christ.
 The names of the seven churches of
 # 1:4
 are now given, and the particular message to each church comes in
 chapters 2 and 3 and in the same order, the geographical order
 going north from Ephesus, then east and south to Laodicea. But
 apparently the whole book was to be read to each of the seven
 churches. It would probably also be copied at each church.

07565
 \\To see the voice\\ (\\blepein tn phnn\\). The voice put for the
 person speaking. \\Having turned\\ (\\epistrepsas\\). First aorist active
 participle of \\epistreph\\, from which also \\epestrepsa\\, just
 before, for which verb see
 # Ac 15:36; 16:18
 \\Seven golden candlesticks\\ (\\hepta luchnias chrusas\\). See
 # Mt 5:15
 for \\luchnia\\ (lampstand). Symbols of the seven churches as
 explained in verse
 # 20
 See
 # Ex 25:35
 for description of a seven-branched candlestick, but here the
 lampstands are separate.

07566
 \\One like unto a son of man\\ (\\homoion huion anthrpou\\). Note
 accusative here with \\homoion\\ (object of \\eidon\\) as in
 # 14:14
 and not the associative-instrumental as is usual
 # 1:15; 4:3,6
 Charles holds that \\homoion\\ here has the sense of \\hs\\ (as) and
 compares
 # 4:6; 22:1
 for proof. The absence of the article here shows also (Charles)
 that the idea is not "like the Son of man" for Christ is the Son
 of man. He is like "a son of man," but not a man. \\Clothed\\
 (\\endedumenon\\). Perfect passive participle of \\endu\\, accusative
 case agreeing with \\homoion\\. \\A garment down to the foot\\ (\\podr\\).
 Old adjective \\podrs\\ (from \\pous\\, foot, and \\air\\), here only
 in N.T., accusative singular retained with the passive participle
 as often with verbs of clothing. Supply \\chitna\\ or \\esthta\\
 (garment). \\Girt about\\ (\\periezsmenon\\). Perfect passive participle
 of \\periznnumi\\, accusative singular agreeing with \\homoion\\. \\At the\\
 \\breasts\\ (\\pros tois mastois\\). Old word for breasts of a woman
 # Lu 11:27; 23:29
 and nipples of a man, as here. High girding like this was a mark
 of dignity as of the high priest (Josephus, _Ant_. III. 7. 2).
 For \\pros\\ with the locative see
 # Mr 5:11
 \\With a golden girdle\\ (\\znn chrusn\\). Accusative case again
 retained with the passive participle (verb of clothing). Note
 also \\chrusn\\ (vernacular _Koin_) rather than the old form,
 \\chrusn\\.

07567
 \\As white wool\\ (\\hs erion leukon\\). \\Erion\\ (wool) in N.T. only here
 and
 # Heb 9:19
 though old word. The person of the Lord Jesus is here described
 in language largely from
 # Da 7:9
 (the Ancient of Days). \\White as snow\\ (\\hs chin\\). Just "as snow,"
 also in
 # Da 7:9
 In N.T. only here and
 # Mt 28:3
 \\As a flame of fire\\ (\\hs phlox puros\\). In
 # Da 7:9
 the throne of the Ancient of Days is \\phlox puros\\, while in
 # Da 10:6
 the eyes of the Ancient of Days are \\lampades puros\\ (lamps of
 fire). See also
 # 2:18; 19:12
 for this bold metaphor (like
 # Heb 1:7

07568
 \\Burnished brass\\ (\\chalkolibani\\). Associative-instrumental case
 after \\homoioi\\. This word has so far been found nowhere else save
 here and
 # 2:18
 Suidas defines it as an \\lecktron\\ (amber) or a compound of copper
 and gold and silver (_aurichalcum_ in the Latin Vulgate). It is
 in reality an unknown metal. \\As if it had been refined\\ (\\hs\\
 \\pepuromens\\). Perfect passive participle of \\puro\\, old verb, to
 set on fire, to glow, as in
 # Eph 6:16; Re 3:18
 The feminine gender shows that \\h chalkolibanos\\ is referred to
 with \\ts chalkolibanou\\ understood, for it does not agree in case
 with the associative-instrumental \\chalkolibani\\ just before. Some
 would call it a slip for \\pepuromeni\\ as Aleph, and some cursives
 have it (taking \\chalkolibani\\ to be neuter, not feminine). But P
 Q read \\pepurmenoi\\ (masculine plural), a correction, making it
 agree in number and gender with \\podes\\ (feet). \\In a furnace\\ (\\en\\
 \\kamini\\). Old word, in N.T. also
 # 9:2; Mt 13:42,50
 \\As the voice of many waters\\ (\\hs phn hudatn polln\\). So the
 voice of God in the Hebrew (not the LXX) of
 # Eze 43:2
 Repeated in
 # 14:2; 19:6

07569
 \\And he had\\ (\\kai echn\\). "And having," present active participle
 of \\ech\\, loose use of the participle (almost like \\eiche\\,
 imperfect) and not in agreement with \\autou\\, genitive case. This
 is a common idiom in the book; a Hebraism, Charles calls it. \\In\\
 \\his right hand\\ (\\en ti dexii cheiri\\). For safe keeping as in
 # Joh 10:28
 \\Seven stars\\ (\\asteras hepta\\). Symbols of the seven churches (verse
 # 20
 seven planets rather than Pleiades or any other constellation
 like the bear. \\Proceeded\\ (\\ekporeuomen\\). Present middle
 participle of \\ekporeuomai\\, old compound
 # Mt 3:5
 used loosely again like \\echn\\. \\A sharp two-edged sword\\ (\\romphaia\\
 \\distomos oxeia\\). "A sword two-mouthed sharp." \\Romphaia\\ (as
 distinct from \\machaira\\) is a long sword, properly a Thracian
 javelin, in N.T. only
 # Lu 2:35; Re 1:16; 2:12; Heb 4:12
 See \\stoma\\ used with \\machairs\\ in
 # Lu 21:24
 (by the mouth of the sword). \\Countenance\\ (\\opsis\\). Old word (from
 \\opt\\), in N.T. only here,
 # Joh 7:24; 11:44
 \\As the sun shineth\\ (\\hs ho hlios phainei\\). Brachylogy, "as the
 sun when it shines." For \\phainei\\ see
 # Joh 1:5

07570
 \\I fell\\ (\\epesa\\). Late form for the old \\epeson\\ (second aorist
 active indicative of \\pipt\\, to fall). Under the over-powering
 influence of the vision as in
 # 19:10
 \\He laid\\ (\\ethken\\). First aorist active indicative of \\tithmi\\. The
 act restored John's confidence. \\Fear not\\ (\\m phobou\\). Cf.
 # Lu 1:13
 to Zacharias to give comfort. \\I am the first and the last\\ (\\eg\\
 \\eimi ho prtos kai ho eschatos\\). Used in
 # Isa 44:6; 48:12
 of God, but here,
 # 2:8; 22:13
 of Christ. \\And the Living One\\ (\\kai ho zn\\). Present active
 articular participle of \\za\\, another epithet of God common in the
 O.T.
 # De 32:40; Isa 49:18
 etc.) and applied purposely to Jesus, with which see
 # Joh 5:26
 for Christ's own words about it.

07571
 \\And I was dead\\ (\\kai egenomn nekros\\). "And I be came dead"
 (aorist middle participle of \\ginomai\\ as in
 # 1:9,10
 definite reference to the Cross). \\I am alive\\ (\\zn eimi\\).
 Periphrastic present active indicative, "I am living," as the
 words \\ho zn\\ just used mean. \\Forevermore\\ (\\eis tous ainas tn\\
 \\ainn\\). "Unto the ages of the ages," a stronger expression of
 eternity even than in
 # 1:6
 \\The keys\\ (\\tas kleis\\). One of the forms for the accusative plural
 along with \\kleidas\\, the usual one
 # Mt 16:19
 \\Of death and of Hades\\ (\\tou thanatou kai tou hidou\\). Conceived as
 in
 # Mt 16:18
 as a prison house or walled city. The keys are the symbol of
 authority, as we speak of honouring one by giving him the keys of
 the city. Hades here means the unseen world to which death is the
 portal. Jesus has the keys because of his victory over death. See
 this same graphic picture in
 # 6:8; 20:13
 For the key of David see
 # 3:7
 for the key of the abyss see
 # 9:1; 20:1

07572
 \\Therefore\\ (\\oun\\). In view of Christ's words about himself in verse
 # 18
 and the command in verse
 # 11
 \\Which thou sawest\\ (\\ha eides\\). The vision of the Glorified Christ
 in verses
 # 13-18
 \\The things which are\\ (\\ha eisin\\). Plural verb (individualising the
 items) though \\ha\\ is neuter plural, certainly the messages to the
 seven churches
 # 1:20-3:22
 in relation to the world in general, possibly also partly
 epexegetic or explanatory of \\ha eides\\. \\The things which shall\\
 \\come to pass hereafter\\ (\\ha mellei ginesthai meta tauta\\). Present
 middle infinitive with \\mellei\\, though both aorist and future are
 also used. Singular verb here (\\mellei\\) blending in a single view
 the future. In a rough outline this part begins in 4:1 and goes
 to end of chapter 22, though the future appears also in chapters
 2 and 3 and the present occurs in 4 to 22 and the elements in the
 vision of Christ
 # 1:13-18
 reappear repeatedly.

07573
 \\The mystery of the seven stars\\ (\\to mustrion tn hepta astern\\).
 On the word \\mustrion\\
 See note on "Mt 13:11"
 See note on "2Th 2:7"
 See note on "Col 1:26"
 Here it means the inner meaning (the secret symbol) of a symbolic
 vision (Swete) as in
 # 10:7; 13:18; 17:7,9; Da 2:47
 Probably the accusative absolute (Charles), "as for the mystery"
 (Robertson, _Grammar_, pp. 490, 1130), as in
 # Ro 8:3
 This item is picked out of the previous vision
 # 1:16
 as needing explanation at once and as affording a clue to what
 follows
 # 2:1,5
 \\Which\\ (\\hous\\). Masculine accusative retained without attraction to
 case of \\astern\\ (genitive, \\hn\\). \\In my right hand\\ (\\epi ts\\
 \\dexias mou\\). Or "upon," but \\en ti\\, etc., in verse
 # 16
 \\And the seven golden candlesticks\\ (\\kai tas hepta luchnias tas\\
 \\chruss\\). "The seven lampstands the golden," identifying the
 stars of verse
 # 16
 with the lampstands of verse
 # 12
 The accusative case here is even more peculiar than the
 accusative absolute \\mustrion\\, since the genitive \\luchnin\\ after
 \\mustrion\\ is what one would expect. Charles suggests that John
 did not revise his work. \\The angels of the seven churches\\
 (\\aggeloi tn hepta ekklsin\\). Anarthrous in the predicate
 (angels of, etc.). "The seven churches" mentioned in
 # 1:4,11
 Various views of \\aggelos\\ here exist. The simplest is the
 etymological meaning of the word as messenger from \\aggell\\
 # Mt 11:10
 as messengers from the seven churches to Patmos or by John from
 Patmos to the churches (or both). Another view is that \\aggelos\\ is
 the pastor of the church, the reading \\tn gunaika sou\\ (thy wife)
 in
 # 2:20
 (if genuine) confirming this view. Some would even take it to be
 the bishop over the elders as \\episcopos\\ in Ignatius, but a
 separate \\aggelos\\ in each church is against this idea. Some take
 it to be a symbol for the church itself or the spirit and genius
 of the church, though distinguished in this very verse from the
 churches themselves (the lampstands). Others take it to be the
 guardian angel of each church assuming angelic patrons to be
 taught in
 # Mt 18:10; Ac 12:15
 Each view is encompassed with difficulties, perhaps fewer
 belonging to the view that the "angel" is the pastor. \\Are seven\\
 \\churches\\ (\\hepta ekklsiai eisin\\). These seven churches
 # 1:4,11
 are themselves lampstands
 # 1:12
 reflecting the light of Christ to the world
 # Mt 5:14-16; Joh 8:12
 in the midst of which Christ walks
 # 1:13

07574
 \\In Ephesus\\ (\\en Ephesi\\). Near the sea on the river Cayster, the
 foremost city of Asia Minor, the temple-keeper of Artemis and her
 wonderful temple
 # Ac 19:35
 the home of the magic arts (Ephesian letters,
 # Ac 19:19
 and of the mystery-cults, place of Paul's three years' stay
 # Ac 19:1-10; 20:17-38
 where Aquila and Priscilla and Apollos laboured
 # Ac 18:24-28
 where Timothy wrought (I and II Tim.), where the Apostle John
 preached in his old age. Surely it was a place of great
 privilege, of great preaching. It was about sixty miles from
 Patmos and the messenger would reach Ephesus first. It is a free
 city, a seat of proconsular government
 # Ac 19:38
 the end of the great road from the Euphrates. The port was a
 place of shifting sands, due to the silting up of the mouth of
 the Cayster. Ramsay (_Letters to the Seven Churches_, p. 210)
 calls it "the City of Change." \\These things\\ (\\tade\\). This
 demonstrative seven times here, once with the message to each
 church
 # 2:1,8,12,18; 2:1,7,14
 only once elsewhere in N.T.
 # Ac 21:11
 \\He that holdeth\\ (\\ho kratn\\). Present active articular participle
 of \\krate\\, a stronger word than \\echn\\ in
 # 1:16
 to which it refers. \\He that walketh\\ (\\ho peripatn\\). Present
 active articular participle of \\peripate\\, an allusion to
 # 1:13
 These two epithets are drawn from the picture of Christ in
 # 1:13-18
 and appropriately to conditions in Ephesus describe Christ's
 power over the churches as he moves among them.

07575
 \\I know\\ (\\oida\\). Rather than \\ginsk\\ and so "emphasizes better the
 absolute clearness of mental vision which photographs all the
 facts of life as they pass" (Swete). So also in
 # 2:9,13,19; 3:1,8,15
 For the distinction see
 # Joh 21:17
 "where the universal knowledge passes into the field of special
 observation." \\Works\\ (\\erga\\). The whole life and conduct as in
 # Joh 6:29
 \\And thy toil and patience\\ (\\kai ton kopon kai tn hupomonn sou\\).
 "Both thy toil and patience," in explanation of \\erga\\, and see
 # 1Th 1:3
 where all three words (\\ergon, kopos, hupomon\\) occur together as
 here. See
 # 14:13
 for sharp distinction between \\erga\\ (activities) and \\kopoi\\ (toils,
 with weariness). Endurance (\\hupomon\\) in hard toil (\\kopos\\). \\And\\
 \\that\\ (\\kai hoti\\). Further explanation of \\kopos\\ (hard toil). \\Not\\
 \\able\\ (\\ou duni\\). This _Koin_ form for the Attic \\dunasai\\ (second
 person singular indicative middle) occurs also in
 # Mr 9:22; Lu 16:2
 \\Bear\\ (\\bastasai\\). First aorist active infinitive of \\bastaz\\, for
 which verb see
 # Joh 10:31; 12:6; Ga 6:2
 These evil men were indeed a heavy burden. \\And didst try\\ (\\kai\\
 \\epeirasas\\). First aorist active indicative of \\peiraz\\, to test, a
 reference to a recent crisis when these Nicolaitans (verse
 # 6
 were condemned. The present tenses (\\duni, echeis\\) indicate the
 continuance of this attitude. Cf.
 # 1Jo 4:1
 \\Which call themselves apostles\\ (\\tous legontas heautous\\
 \\apostolous\\). Perhaps itinerant missionaries of these Nicolaitans
 who posed as equal to or even superior to the original apostles,
 like the Judaizers so described by Paul
 # 2Co 11:5,13; 12:11
 Paul had foretold such false teachers (Gnostics), grievous
 wolves, in
 # Ac 20:29
 in sheep's clothing, Jesus had said
 # Mt 7:15
 \\And they are not\\ (\\kai ouk eisin\\). A parenthesis in Johannine
 style
 # Joh 2:9; 3:9; 1Jo 3:1
 for \\kai ouk ontas\\ to correspond to \\legontas\\. \\And didst find\\
 (\\kai heures\\). Second aorist active indicative of \\heurisk\\.
 Dropping back to the regular structure parallel with \\epeirasas\\.
 \\False\\ (\\pseudeis\\). Predicate accusative plural of \\pseuds\\,
 self-deceived deceivers as in
 # 21:8

07576
 \\Thou hast\\ (\\echeis\\). Continued possession of patience. \\Didst bear\\
 (\\ebastasas\\). First aorist indicative of \\bastaz\\, repeated
 reference to the crisis in verse
 # 2
 \\And hast not grown weary\\ (\\kai ou kekopiakes\\). Perfect active
 indicative of \\kopia\\, old verb, to grow weary
 # Mt 6:28
 play on the word \\kopos\\, late form in \\-es\\, for the regular \\-as\\
 (\\lelukas\\). like \\aphkes\\ (verse
 # 4
 and \\peptkes\\ (verse
 # 5
 "Tired in loyalty, not of it. The Ephesian church can bear
 anything except the presence of impostors in her membership"
 (Moffatt).

07577
 \\This against thee, that\\ (\\kata sou hoti\\). For the phrase "have
 against" see
 # Mt 5:23
 The \\hoti\\ clause is the object of \\ech\\. \\Thou didst leave\\
 (\\aphkes\\). First aorist active (kappa aorist, but with \\-es\\
 instead of \\-as\\) of \\aphimi\\, a definite and sad departure. \\Thy\\
 \\first love\\ (\\tn agapn sou tn prtn\\). "Thy love the first."
 This early love, proof of the new life in Christ
 # 1Jo 3:13
 had cooled off in spite of their doctrinal purity. They had
 remained orthodox, but had become unloving partly because of the
 controversies with the Nicolaitans.

07578
 \\Remember\\ (\\mnmoneue\\). Present active imperative of \\mnmoneu\\,
 "continue mindful" (from \\mnmn\\). \\Thou art fallen\\ (\\peptkes\\).
 Perfect active indicative of \\pipt\\, state of completion. Down in
 the valley, look up to the cliff where pure love is and whence
 thou hast fallen down. \\And repent\\ (\\kai metanoson\\). First aorist
 active imperative of \\metanoe\\, urgent appeal for instant change
 of attitude and conduct before it is too late. \\And do\\ (\\kai\\
 \\poison\\). First aorist active imperative of \\poie\\, "Do at once."
 \\The first works\\ (\\ta prta erga\\). Including the first love
 # Ac 19:20; 20:37; Eph 1:3
 which has now grown cold
 # Mt 24:12
 \\Or else\\ (\\ei de m\\). Elliptical condition, the verb not expressed
 (\\metanoeis\\), a common idiom, seen again in verse
 # 16
 the condition expressed in full by \\ean m\\ in this verse and verse
 # 22
 \\I come\\ (\\erchomai\\). Futuristic present middle
 # Joh 14:2
 \\To thee\\ (\\soi\\). Dative, as in
 # 2:16
 also. \\Will move\\ (\\kins\\). Future active of \\kine\\. In Ignatius'
 Epistle to Ephesus it appears that the church heeded this
 warning. \\Except thou repent\\ (\\ean m metanosis\\). Condition of
 third class with \\ean m\\ instead of \\ei m\\ above, with the first
 aorist active subjunctive of \\metanoe\\.

07579
 \\That thou hatest\\ (\\hoti miseis\\). Accusative object clause in
 apposition with \\touto\\ (this). Trench tells of the words used in
 ancient Greek for hatred of evil (\\misoponria\\) and \\misoponros\\
 (hater of evil), neither of which occurs in the N.T., but which
 accurately describe the angel of the church in Ephesus. \\Of the\\
 \\Nicolaitans\\ (\\tn Nikolaitn\\). Mentioned again in verse
 # 15
 and really meant in verse
 # 2
 Irenaeus and Hippolytus take this sect to be followers of
 Nicolaus of Antioch, one of the seven deacons
 # Ac 6:5
 a Jewish proselyte, who is said to have apostatized. There was
 such a sect in the second century (Tertullian), but whether
 descended from Nicolaus of Antioch is not certain, though
 possible (Lightfoot). It is even possible that the Balaamites of
 verse
 # 14
 were a variety of this same sect (verse
 # 15
 \\Which I also hate\\ (\\ha kag mis\\). Christ himself hates the
 teachings and deeds of the Nicolaitans (\\ha\\, not \\hous\\, deeds, not
 people), but the church in Pergamum tolerated them.

07580
 \\He that hath an ear\\ (\\ho echn ous\\). An individualizing note
 calling on each of the hearers
 # 1:3
 to listen
 # 2:7,11,17,28; 3:3,6,13,22
 and a reminiscence of the words of Jesus in the Synoptics
 # Mt 11:15; 13:9,43; Mr 4:9,23; Lu 8:8; 14:35
 but not in John's Gospel. \\The spirit\\ (\\to pneuma\\). The Holy Spirit
 as in
 # 14:13; 22:17
 Both Christ and the Holy Spirit deliver this message. "The Spirit
 of Christ in the prophet is the interpreter of Christ's voice"
 (Swete). \\To him that overcometh\\ (\\ti niknti\\). Dative of the
 present (continuous victory) active articular participle of
 \\nika\\, a common Johannine verb
 # Joh 16:33; 1Jo 2:13; 4:4; 5:4
 # Re 2:7,11,17,26; 3:5,12,21; 5:5; 12:11; 15:2; 17:14; 21:7
 Faith is dominant in Paul, victory in John, faith is victory
 # 1Jo 5:4
 So in each promise to these churches. \\I will give\\ (\\ds\\). Future
 active of \\didmi\\ as in
 # 2:10,17,23,26,28; 3:8,21; 6:4; 11:3; 21:6
 \\To eat\\ (\\phagein\\). Second aorist active infinitive of \\esthi\\. \\Of\\
 \\the tree of life\\ (\\ek tou xulou ts zs\\). Note \\ek\\ with the
 ablative with \\phagein\\, like our "eat of" (from or part of). From
 # Ge 2:9; 3:22
 Again in
 # Re 22:2,14
 as here for immortality. This tree is now in the Garden of God.
 For the water of life see
 # 21:6; 22:17
 (Cf.
 # Joh 4:10,13
 \\Which\\ (\\ho\\). The \\xulon\\ (tree). \\In the Paradise of God\\ (\\en ti\\
 \\paradeisi tou theou\\). Persian word, for which see
 # Lu 23:43; 2Co 12:4
 The abode of God and the home of the redeemed with Christ, not a
 mere intermediate state. It was originally a garden of delight
 and finally heaven itself (Trench), as here.

07581
 \\In Smyrna\\ (\\en Smurni\\). North of Ephesus, on a gulf of the
 Aegean, one of the great cities of Asia (province), a seat of
 emperor-worship with temple to Tiberius, with many Jews hostile
 to Christianity who later join in the martyrdom of Polycarp, poor
 church (rich in grace) which receives only praise from Christ,
 scene of the recent massacre of Greeks by the Turks. Ramsay (_op.
 cit._, p. 251) terms Smyrna "the City of Life." Christianity has
 held on here better than in any city of Asia. \\The first and the\\
 \\last\\ (\\ho prtos kai ho eschatos\\). Repeating the language of
 # 1:17
 \\Which was dead\\ (\\hos egeneto nekros\\). Rather, "who became dead"
 (second aorist middle indicative of \\ginomai\\) as in
 # 1:18
 \\And lived again\\ (\\kai ezsen\\). First aorist (ingressive, came to
 life) active of \\za\\ (\\ho zn\\ in
 # 1:18
 Emphasis on the resurrection of Christ.

07582
 \\Thy tribulation and thy poverty\\ (\\sou tn thlipsin kai ptcheian\\).
 Separate articles of same gender, emphasizing each item. The
 tribulation was probably persecution, which helped to intensify
 the poverty of the Christians
 # Jas 2:5; 1Co 1:26; 2Co 6:10; 8:2
 In contrast with the wealthy church in Laodicea
 # 3:17
 \\But thou art rich\\ (\\alla plousios ei\\). Parenthesis to show the
 spiritual riches of this church in contrast with the spiritual
 poverty in Laodicea
 # 3:17
 this a rich poor church, that a poor rich church. Rich in grace
 toward God
 # Lu 12:21
 and in good deeds
 # 1Ti 6:18
 Perhaps Jews and pagans had pillaged their property
 # Heb 10:34
 poor as they already were. \\Blasphemy\\ (\\blasphmian\\). Reviling
 believers in Christ. See
 # Mr 7:22
 The precise charge by these Jews is not indicated, but see
 # Ac 13:45
 \\Of them which say\\ (\\ek tn legontn\\). "From those saying" (\\ek\\ with
 the ablative plural of the present active articular participle of
 \\leg\\). \\They are Jews\\ (\\Ioudaious einai heautous\\). This is the
 accusative of general reference and the infinitive in indirect
 discourse after \\leg\\
 # Ac 5:36; 8:9
 even though \\legontn\\ is here ablative (cf.
 # 3:9
 common idiom. These are actual Jews and only Jews, not
 Christians. \\And they are not\\ (\\kai ouk eisin\\). Another parenthesis
 like that in
 # 2:2
 These are Jews in name only, not spiritual Jews
 # Ga 6:15, Ro 2:28
 \\A synagogue of Satan\\ (\\sunagg tou Satan\\). In
 # 3:9
 again and note
 # 2:13,24
 serving the devil
 # Joh 8:44
 instead of the Lord
 # Nu 16:3; 20:4

07583
 \\Fear not\\ (\\m phobou\\). As in
 # 1:17
 Worse things are about to come than poverty and blasphemy,
 perhaps prison and death, for the devil "is about to cast"
 (\\mellei ballein\\), "is going to cast." \\Some of you\\ (\\ex humn\\).
 Without \\tinas\\ (some) before \\ex humn\\, a common idiom as in
 # 3:9; 11:19; Lu 11:49
 \\That ye may be tried\\ (\\hina peirasthte\\). Purpose clause with
 \\hina\\ and the first aorist passive subjunctive of \\peiraz\\. John
 himself is in exile. Peter and John had often been in prison
 together. James the brother of John, Paul, and Peter had all
 suffered martyrdom. In
 # 3:10
 a general persecution is outlined by \\peirasmos\\. \\Ye shall have\\
 (\\hexete\\). Future active, but some MSS. read \\echte\\ (present
 active subjunctive with hina, "that ye may have"). \\Tribulation\\
 \\ten days\\ (\\thlipsin hmern deka\\). "Tribulation of ten days" (or
 "within ten days"). It is unwise to seek a literal meaning for
 ten days. Even ten days of suffering might seem an eternity while
 they lasted. \\Be thou faithful\\ (\\ginou pistos\\). "Keep on becoming
 faithful" (present middle imperative of \\ginomai\\), "keep on
 proving faithful unto death"
 # Heb 12:4
 as the martyrs have done (Jesus most of all). \\The crown of life\\
 (\\ton stephanon ts zs\\). See this very image in
 # Jas 1:12
 a familiar metaphor in the games at Smyrna and elsewhere in which
 the prize was a garland. See also
 # 3:11
 The crown consists in life
 # 2:7
 See Paul's use of \\stephanos\\ in
 # 1Co 9:25; 2Ti 4:8

07584
 \\Shall not be hurt\\ (\\ou m adikthi\\). Strong double negative with
 first aorist passive subjunctive of \\adike\\, old verb, to act
 unjustly (from \\adikos\\), here to do harm or wrong to one, old
 usage as in
 # 6:6; 7:2; 9:4,10; 11:5
 \\Of the second death\\ (\\ek tou thanatou tou deuterou\\). \\Ek\\ here used
 for the agent or instrument as often
 # 3:18; 9:2; 18:1
 See
 # 20:6,14; 21:8
 where "the second death" is explained as "the lake of fire." The
 idea is present in
 # Da 12:3; Joh 5:29
 and is current in Jewish circles as in the Jerusalem Targum on
 # De 33:6
 and in Philo. It is not annihilation. The Christians put to death
 in the persecution will at least escape this second death
 (eternal punishment).

07585
 \\In Pergamum\\ (\\en Pergami\\). In a north-easterly direction from
 Smyrna in the Caicus Valley, some fifty-five miles away, in
 Mysia, on a lofty hill, a great political and religious centre.
 Ramsay (_Op. cit._, p. 281) calls it "the royal city, the city of
 authority." Eumenes II (B.C. 197-159) extended it and embellished
 it with many great buildings, including a library with 200,000
 volumes, second only to Alexandria. The Kingdom of Pergamum
 became a Roman province B.C. 130. Pliny termed it the most
 illustrious city of Asia. Parchment (\\charta Pergamena\\) derived
 its name from Pergamum. It was a rival of Ephesus in the temples
 to Zeus, Athena, Dionysos, in the great grove Nicephorium (the
 glory of the city). Next to this was the grove and temple of
 Asklepios, the god of healing, called the god of Pergamum, with a
 university for medical study. Pergamum was the first city in Asia
 (A.D. 29) with a temple for the worship of Augustus (Octavius
 Caesar). Hence in the Apocalypse Pergamum is a very centre of
 emperor-worship "where Satan dwells"
 # 2:13
 Here also the Nicolaitans flourished
 # 2:15
 as in Ephesus
 # 2:6
 and in Thyatira
 # 2:20
 Like Ephesus this city is called temple-sweeper (\\nekoros\\) for
 the gods. \\The sharp two-edged sword\\ (\\tn romphaian tn distomon\\
 \\tn oxeian\\). This item repeated from
 # 1:16
 in the same order of words with the article three times (the
 sword the two-mouthed the sharp) singling out each point.

07586
 \\Where\\ (\\pou--hopou\\). \\Pou\\ is interrogative adverb used here in an
 indirect question as in
 # Joh 1:39
 \\Hopou\\ is relative adverb referring to \\pou\\. Satan's throne (\\ho\\
 \\thronos tou Satan\\). Satan not simply resided in Pergamum, but
 his "throne" or seat of power of king or judge
 # Mt 19:28; Lu 1:32,52
 The symbol of Asklepios was the serpent as it is of Satan
 # 12:9; 20:2
 There was, besides, a great throne altar to Zeus cut on the
 Acropolis rock, symbol of "rampant paganism" (Swete) and the new
 Caesar-worship with the recent martyrdom of Antipas made Pergamum
 indeed a very throne of Satan. \\Holdest fast my name\\ (\\krateis to\\
 \\onoma sou\\). Present active indicative of \\krate\\, "dost keep on
 holding," as in
 # 2:25, 3:11
 This church refused to say \\Kurios Kaisar\\ (_Martyrd. Polyc_. 8f.)
 and continued to say \\Kurios Isous\\
 # 1Co 12:3
 They stood true against the emperor-worship. \\Didst not deny\\ (\\ouk\\
 \\rns\\). First aorist middle second person singular of \\arneomai\\.
 Reference to a specific incident not known to us. \\My faith\\ (\\tn\\
 \\pistin mou\\). Objective genitive, "thy faith in me." \\Of Antipas\\
 (\\Antipas\\). Indeclinable in this form. It is possible that \\Antipa\\
 (genitive) was really written, though unimportant as the
 nominative follows in apposition. Nothing is really known of this
 early martyr in Pergamum before the writing of the Apocalypse.
 One legend is that he was burnt to death in a brazen bull. Other
 martyrs followed him at Pergamum (Agathonice, Attalus, Carpus,
 Polybus). \\My witness\\ (\\ho martus mou\\). Nominative in apposition
 with a genitive as in
 # 1:5
 (with ablative), common solecism in the Apocalypse. "Witness" as
 Jesus had said they should be
 # Ac 1:8
 and Stephen was
 # Ac 22:20
 and others were
 # Re 17:6
 The word later (by third century) took on the modern meaning of
 martyr. \\My faithful one\\ (\\ho pistos mou\\). Nominative also, with
 \\mou\\ also. Jesus gives Antipas his own title (Swete) as in
 # 1:5; 3:14
 Faithful unto death. \\Was killed\\ (\\apektanth\\). First aorist
 passive indicative of \\apoktein\\, this passive form common in the
 Apocalypse (?2:13; 6:11; 5:9,13; 13:10,15; 18, 20; 19:21?). \\Among\\
 \\you\\ (\\par humin\\). By your side. Proof of the throne of Satan,
 "where Satan dwells" (\\hopou ho Satans katoikei\\), repeated for
 emphasis.

07587
 \\There\\ (\\ekei\\). That is \\par' humin\\ (among you). A party in the
 church that resisted emperor-worship, to the death in the case of
 Antipas, yet were caught in the insidious wiles of the
 Nicolaitans which the church in Ephesus withstood. \\Some that\\
 \\hold\\ (\\kratountas\\). "Men holding" (present active participle of
 \\krate\\). \\The teaching of Balaam\\ (\\tn didachn Balaam\\).
 Indeclinable substantive Balaam
 # Nu 25:1-9; 31:15
 The point of likeness of these heretics with Balaam is here
 explained. \\Taught Balak\\ (\\edidasken ti Balak\\). Imperfect
 indicative of \\didask\\, Balaam's habit, "as the prototype of all
 corrupt teachers" (Charles). These early Gnostics practised
 licentiousness as a principle since they were not under law, but
 under grace
 # Ro 6:15
 The use of the dative with \\didask\\ is a colloquialism rather than
 a Hebraism. Two accusatives often occur with \\didask\\. \\To cast a\\
 \\stumbling-block\\ (\\balein skandalon\\). Second aorist active
 infinitive (accusative case after \\edidasken\\) of \\ball\\, regular
 use with \\skandalon\\ (trap) like \\tithmi skandalon\\ in
 # Ro 14:13
 Balaam, as Josephus and Philo also say, showed Balak how to set a
 trap for the Israelites by beguiling them into the double sin of
 idolatry and fornication, which often went together (and do so
 still). \\To eat things sacrificed to idols\\ (\\phagein eidlothuta\\).
 Second aorist active infinitive of \\esthi\\ and the verbal
 adjective (from \\eidlon\\ and \\thu\\), quoted here from
 # Nu 25:1
 but in inverse order, repeated in other order in verse
 # 20
 See
 # Ac 15:29; 21:25; 1Co 8:1
 for the controversy over the temptation to Gentile Christians to
 do what in itself was harmless, but which led to evil if it led
 to participation in the pagan feasts. Perhaps both ideas are
 involved here. Balaam taught Balak how to lead the Israelites
 into sin in both ways.

07588
 \\So thou also\\ (\\houts kai su\\). Thou and the church at Pergamum as
 Israel had the wiles of Balaam. \\The teaching of the Nicolaitans\\
 \\likewise\\ (\\tn didachn tn Nikolaitn homois\\).
 See note on "Re 1:6"
  for the Nicolaitans. The use of \\homois\\ (likewise) here shows
 that they followed Balaam in not obeying the decision of the
 Conference at Jerusalem
 # Ac 15:20,29
 about idolatry and fornication, with the result that they
 encouraged a return to pagan laxity of morals (Swete). Some
 wrongly hold that these Nicolaitans were Pauline Christians in
 the face of
 # Col 3:5-8; Eph 5:3-6

07589
 \\Repent therefore\\ (\\metanoson oun\\). First aorist (tense of
 urgency) active imperative of \\metanoe\\ with the inferential
 particle \\oun\\ (as a result of their sin). \\I come\\ (\\erchomai\\).
 Futuristic present middle indicative, "I am coming" (imminent),
 as in
 # 2:5
 with \\tachu\\ as in
 # 3:11; 11:14; 22:7,12,20
 As with \\en tachei\\
 # 1:1
 we do not know how soon "quickly" is meant to be understood. But
 it is a real threat. \\Against them\\ (\\met' autn\\). This proposition
 with \\poleme\\ rather than \\kata\\ (against) is common in the LXX, but
 in the N.T. only in
 # Re 2:16; 12:7; 13:4; 17:14
 and the verb itself nowhere else in N.T. except
 # Jas 4:2
 "An eternal roll of thunder from the throne" (Renan). "The
 glorified Christ is in this book a Warrior, who fights with the
 sharp sword of the word" (Swete). \\With\\ (\\en\\). Instrumental use of
 \\en\\. For the language see
 # 1:16; 2:12; 19:15

07590
 \\Of the hidden manna\\ (\\tou manna tou kekrummenou\\). "Of the manna
 the hidden" (perfect passive articular participle of \\krupt\\). The
 partitive genitive, the only N.T. example with \\didmi\\, though Q
 reads \\to\\ (accusative) here. For examples of the ablative with
 \\apo\\ and \\ek\\ see Robertson, _Grammar_, p. 519. See
 # Joh 6:31,49
 for the indeclinable word \\manna\\. The golden pot of manna was
 "laid up before God in the ark"
 # Ex 16:23
 It was believed that Jeremiah hid the ark, before the destruction
 of Jerusalem, where it would not be discovered till Israel was
 restored (II Macc. 2:5ff.). Christ is the true bread from heaven
 # Joh 6:31-33, 48-51
 and that may be the idea here. Those faithful to Christ will have
 transcendent fellowship with him. Swete takes it to be "the
 life-sustaining power of the Sacred Humanity now hid with Christ
 in God." \\A white stone\\ (\\psphon leukn\\). This old word for pebble
 (from \\psa\\, to rub) was used in courts of justice, black pebbles
 for condemning, white pebbles for acquitting. The only other use
 of the word in the N.T. is in
 # Ac 26:10
 where Paul speaks of "depositing his pebble" (\\katnegka psphon\\)
 or casting his vote. The white stone with one's name on it was
 used to admit one to entertainments and also as an amulet or
 charm. \\A new name written\\ (\\onoma kainon gegrammenon\\). Perfect
 passive predicate participle of \\graph\\. Not the man's own name,
 but that of Christ (Heitmuller, _Im Namen Jsu_, p. 128-265). See
 # 3:12
 for the name of God so written on one. The man himself may be the
 \\psphos\\ on which the new name is written. "The true Christian has
 a charmed life" (Moffatt). \\But he that receiveth it\\ (\\ei m ho\\
 \\lambann\\). "Except the one receiving it." See
 # Mt 11:27
 for like intimate and secret knowledge between the Father and the
 Son and the one to whom the Son wills to reveal the Father. See
 also
 # Re 19:12

07591
 \\In Thyatira\\ (\\en Thuateirois\\). Some forty miles south-east of
 Pergamum, a Lydian city on the edge of Mysia, under Rome since
 B.C. 190, a centre of trade, especially for the royal purple,
 home of Lydia of Philippi
 # Ac 16:14
 shown by inscriptions to be full of trade guilds, Apollo the
 chief deity with no emperor-worship, centre of activity by the
 Nicolaitans with their idolatry and licentiousness under a
 "prophetess" who defied the church there. Ramsay calls it
 "Weakness Made Strong" (_op. cit._, p. 316). \\The Son of God\\ (\\ho\\
 \\huios tou theou\\). Here Jesus is represented as calling himself by
 this title as in
 # Joh 11:4
 and as he affirms on oath in
 # Mt 26:63
 "The Word of God" occurs in
 # 19:13
 \\His eyes like a flame of fire\\ (\\tous ophthalmous autou hs phloga\\
 \\puros\\). As in
 # 1:14
 \\His feet like burnished brass\\ (\\hoi podes autou homoioi\\
 \\chalkolibani\\). As in
 # 1:15

07592
 \\Thy works\\ (\\sou ta erga\\) . As in
 # 2:2
 and explained (explanatory use of \\kai\\ =namely) by what follows.
 Four items are given, with separate feminine article for each
 (\\tn agapn, tn pistin, tn diakonian, tn hupomonn\\), a longer
 list of graces than in
 # 2:2
 for Ephesus. More praise is given in the case of Ephesus and
 Thyatira when blame follows than in the case of Smyrna and
 Philadelphia when no fault is found. Love comes first in this
 list in true Johannine fashion. Faith (\\pistin\\) here may be
 "faithfulness," and ministry (\\diakonian\\) is ministration to needs
 of others
 # Ac 11:29; 1Co 16:15
 \\And that\\ (\\kai\\). Only \\kai\\ (and) in the Greek, but doubtless
 \\hoti\\ (that) is understood. \\Than the first\\ (\\tn prtn\\). Ablative
 after the comparative \\pleiona\\ (more).

07593
 \\Thou sufferest\\ (\\apheis\\). Late vernacular present active
 indicative second person singular as if from a form \\aphe\\ instead
 of the usual \\aphimi\\ forms. \\The woman Jezebel\\ (\\tn gunaika\\
 \\Iezabel\\). Symbolical name for some prominent woman in the church
 in Thyatira, like the infamous wife of Ahab who was guilty of
 whoredom and witchcraft
 # 1Ki 16:31; 2Ki 9:22
 and who sought to drive out the worship of God from Israel. Some
 MSS. here (A Q 40 min.s) have \\sou\\ (thy wife, thy woman Ramsay
 makes it), but surely Aleph C P rightly reject \\sou\\. Otherwise she
 is the pastor's wife! \\Which calleth herself a prophetess\\ (\\h\\
 \\legousa heautn prophtin\\). Nominative articular participle of
 \\leg\\ in apposition with the accusative \\gunaika\\ like \\ho martus\\
 in apposition with \\Antipas\\ in
 # 2:13
 \\Prophtis\\ is an old word, feminine form for \\prophts\\, in N.T.
 only here and
 # Lu 2:36
 (Anna), two extremes surely. See
 # Ac 21:9
 for the daughters of Philip who prophesied. \\And she teacheth and\\
 \\seduceth\\ (\\kai didaskei kai plani\\). A resolution of the
 participles (\\didaskousa kai plansa\\) into finite verbs (present
 active indicatives) as in
 # 1:5
 This woman was not a real prophetess, but a false one with loud
 claims and loose living. One is puzzled to know how such a woman
 had so much shrewdness and sex-appeal as to lead astray the
 servants of God in that church. The church tolerated the
 Nicolaitans and this leader whose primary object was sexual
 immorality (Charles) and became too much involved with her to
 handle the heresy.

07594
 \\I gave her time\\ (\\edka auti chronon\\). First aorist active
 indicative of \\didmi\\, allusion to a definite visit or message of
 warning to this woman. \\That she should repent\\ (\\hina metanosi\\).
 Sub-final use of \\hina\\ with first aorist active subjunctive of
 \\metanoe\\. \\And she willeth not\\ (\\kai ou thelei\\). "And she is not
 willing." Blunt and final like
 # Mt 23:37
 \\To repent of\\ (\\metanosai ek\\). First aorist (ingressive) active
 infinitive with \\ek\\, "to make a change out of," the usual
 construction with \\metanoe\\ in this book
 # 2:22; 9:20; 16:11
 with \\apo\\ in
 # Ac 8:22
 \\Porneia\\ (fornication) here, but \\moicheu\\ (to commit adultery) in
 verse
 # 22

07595
 \\I do cast\\ (\\ball\\). Futuristic present active indicative rather
 than the future \\bal\\, since judgment is imminent. \\Into a bed\\ (\\eis\\
 \\klinn\\). "A bed of sickness in contrast with the bed of adultery"
 (Beckwith). \\Them that commit adultery with her\\ (\\tous moicheuontas\\
 \\met' auts\\). Present active articular participle accusative
 plural of \\moicheu\\. The actual paramours of the woman Jezebel,
 guilty of both \\porneia\\ (fornication, verse
 # 21
 and \\moicheia\\ (adultery), works of Jezebel of old and of this
 Jezebel. There may be also an allusion to the spiritual adultery
 # 2Co 11:2
 towards God and Christ as of old
 # Jer 3:8; 5:7; Eze 16:22
 \\Except they repent\\ (\\ean m metanosousin\\). Condition of first
 class with \\ean m\\ and the future active indicative of \\metanoe\\,
 put in this vivid form rather than the aorist subjunctive (\\-sin\\)
 third-class condition. \\Of her works\\ (\\ek tn ergn auts\\). \\Auts\\
 (her) correct rather than \\autn\\ (their). Jezebel was chiefly
 responsible.

07596
 \\I will kill with death\\ (\\apokten en thanati\\). Future (volitive)
 active of \\apoktein\\ with the tautological (cognate) \\en thanati\\
 (in the sense of pestilence) as in
 # Eze 33:27
 \\Her children\\ (\\ta tekna auts\\). Either her actual children, like
 the fate of Ahab's sons
 # 2Ki 10:7
 or "her spiritual progeny" (Swete) who have completely accepted
 her Nicolaitan practices. \\Shall know\\ (\\gnsontai\\). Future
 (ingressive punctiliar) middle of \\ginsk\\, "shall come to know."
 "The doom of the offenders was to be known as widely as the
 scandal had been" (Charles). \\Searcheth\\ (\\eraunn\\). Present active
 articular participle of \\erauna\\, to follow up, to track out, late
 form for \\ereuna\\, from
 # Jer 17:10
 \\Reins\\ (\\nephrous\\). Old word for kidneys, here only in N.T., quoted
 also with \\kardias\\ from
 # Jer 17:10
 See
 # 22:17
 for the reward of punishment.

07597
 \\To you the rest\\ (\\humin tois loipois\\). Dative case. Those who hold
 out against Jezebel, not necessarily a minority
 # 9:20; 19:21; 1Th 4:13
 \\As many as\\ (\\hosoi\\). Inclusive of all "the rest." \\This teaching\\
 (\\tn didachn tautn\\). That of Jezebel. \\Which\\ (\\hoitines\\). "Which
 very ones," generic of the class, explanatory definition as in
 # 1:7
 \\Know not\\ (\\ouk egnsan\\). Second aorist (ingressive) active of
 \\ginsk\\, "did not come to know by experience." \\The deep things of\\
 \\Satan\\ (\\ta bathea tou Satan\\). The Ophites (worshippers of the
 serpent) and other later Gnostics (Cainites, Carpocratians,
 Naassenes) boasted of their knowledge of "the deep things," some
 claiming this very language about Satan (the serpent) as Paul did
 of God
 # 1Co 2:10
 It is not clear whether the words here quoted are a boast of the
 Nicolaitans or a reproach on the other Christians for not knowing
 the depths of sin. Some even claimed that they could indulge in
 immorality without sinning
 # 1Jo 1:10; 3:10
 Perhaps both ideas are involved. \\As they say\\ (\\hs legousin\\).
 Probably referring to the heretics who ridicule the piety of the
 other Christians. \\None other burden\\ (\\ou--allo baros\\). \\Baros\\
 refers to weight
 # Mt 20:12
 \\phortion\\, from \\pher\\, to bear, refers to load
 # Ga 6:5
 \\ogkos\\ to bulk
 # Heb 12:1
 Apparently a reference to the decision of the Jerusalem
 Conference
 # Ac 15:28
 where the very word \\baros\\ is used and mention is made about the
 two items in verse
 # 20
 (fornication and idolatry) without mentioning the others about
 things strangled, etc. See the Pharisaic narrowness in
 # Mt 23:4

07598
 \\Howbeit\\ (\\pln\\). Common after \\ouk allo\\ as a preposition with the
 ablative
 # Mr 12:32
 but here a conjunction as in
 # Php 1:18
 \\Hold fast\\ (\\kratsate\\). First aorist active imperative of \\krate\\,
 either ingressive (get a grip on) or constative (hold on as a
 single decisive effort). See present imperative \\kratei\\ in
 # 3:11
 (keep on holding). \\Till I come\\ (\\achri hou an hx\\). Indefinite
 temporal clause with \\achri hou\\ (until which time) with modal \\an\\
 and either the future active indicative or the first aorist
 active subjunctive of \\hk\\ (usual idiom with \\achri\\ in Revelation
 as in
 # 7:3; 15:8; 20:3,5

07599
 \\He that overcometh and he that keepeth\\ (\\ho nikn kai ho trn\\).
 Present active articular participles of \\nika\\ and \\tre\\ in the
 nominative absolute (_nominativus pendens_) as in
 # 3:12,21
 resumed by the dative \\auti\\ (to him), as in verses
 # 7,17
 \\Unto the end\\ (\\achri telous\\). That is, \\achri hou an hxo\\ above.
 \\Authority over the nations\\ (\\exousian epi tn ethnn\\). From
 # Ps 2:8
 The followers of the Messiah will share in his victory over his
 enemies
