Revelation chapter 2 - 1st four Churches

[LittleLambofJesus]

Revelation Chapter 1 Verses
The above link is to Chapter 1.

Revelation chapter 2 - 1st four Churches
The Assembly in Smyrna

Revelation chapter 2 - 1st four Churches
The Assembly in Pergamum

Revelation chapter 2 - 1st four Churches
The Assembly in Thyatira

I will put up the Greek texts and give as close translation as possible.

......................Ephesus [verses: 1-7] [posts 1-18]

Revelation 2:
1 To the Messenger of the Assembly in Ephesus, write!
Now this is saying the One holding the seven Stars in the right-hand of Him, the One walking about in midst of the seven golden Candlesticks/Lampstands.
2 I am aware of the works of the and the toil of thee and the endurance of thee, and thou art now able to bear evil ones and thou that try/test the ones saying themselves apostles to be and not they are and thou found them false.
3 And endurance thou are having and thou bear because of the Name of Me and not thou are wearied.
4 But I am having against thee. That the love of thee, the first, thou didst leave.
5 Remember then! whence thou hast fallen and repent! and the first works do!
And if not, I come to thee [swiftly] and I shall be removing thy lamp-stand from its place, if ever no thou should be repenting
6 but this thou art having.
That thou art hating the works of the Nicolaitans, which I also am hating.
7 He who is having ear, let him hear! what the Spirit is saying to the Assemblies.
To the one conquering, I shall be giving to him to be eating from out of the tree of the life,
which is being in [midst of] the paradise of the God [of Me].
==========================================
2:1
To the Messenger/aggelw<32> of the [in] Ephesus[Ephesian] Assembly, write!
These things saith He Who is holding the seven stars in His right [hand] of Him.
Who is walking in the midst of the seven golden lamp-stands........................

New American Standard Bible
"To the angel of the church in Ephesus write:
The One who holds the seven stars in His right hand, the One who walks among the seven golden lampstands, says this:
King James Bible
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;

A few minor variances in the Greek texts in this verse.
The T-R appears to use the word for "Ephesians", while the others use "Ephesus".
Also the word for "en..." is not used in the T-R tho it is used in the other Mss.
The H-W uses the words Greek article "tw" which is rendered "to-the..."
The others have the article "thV" which translates to "of-the...". These are rather minor.
The word "hand" is not in the texts but rather implied.

Stephens 1550/Scrivener 1894 Textus Receptus
tw aggelw thV ** efesinhs ekklhsiaV grayon tade legei o kratwn touV epta asteraV en th dexia autou o peripatwn en mesw twn epta lucniwn twn cruswn
Byzantine Majority
tw aggelw thV en efesw ekklhsiaV grayon tade legei o kratwn touV epta asteraV en th dexia autou o peripatwn en mesw twn epta lucniwn twn cruswn
Alexandrian
tw aggelw thV en efesw ekklhsiaV grayon tade legei o kratwn touV epta asteraV en th dexia autou o peripatwn en mesw twn epta lucniwn twn cruswn
Hort and Westcott
tw aggelw tw en efesw ekklhsiaV grayon tade legei o kratwn touV epta asteraV en th dexia autou o peripatwn en mesw twn epta lucniwn twn cruswn

Of the 186 times #32 is used in the NT, the exact word form is used only 9 times, 7 of those concerning the 7 Assemblies,
and 2 other times, Luke 2:13 and Revelation 9:14:

Luke 2:
13 And suddenly there came with the Messenger/aggelw<32> a multitude of the heavenly host, praising God, and saying,
Revelation 9:14
saying to the sixth Messenger/aggelw<32>, who had the trumpet,
'Loose the four messengers who are bound at the great river Euphrates;'

Revelation Chapter 2:1 commentaries

2:1
Unto the angel of the church of (literally, in) Ephesus.--
On the word "angel," see Note on Revelation 1:20, and Excursus A.

Adopting the view that the angel represents the chief pastor or bishop of the Church, it would be interesting to know who was its presiding minister at this time; but this must be deternined by another question, viz., the date of the Apocalypse.
Accepting the earlier date--i.e., the reign of Nero, or (with Gebhardt) of Galba--the angel is no other than Timothy.
Some striking coincidences favour this view. Labour, work, endurance, are what St. Paul acknowledges in Timothy, and which he exhorts him to cultivate more and more (2Timothy 2:6; 2Timothy 2:15; 2Timothy 4:5). Again, against false teachers he warns him (1Timothy 1:7).
Further, there is "a latent tone of anxiety" in the Epistles to Timothy.
The nature with which he had to do was emotional even to tears, ascetic, devout; but there was in it a tendency to lack of energy and sustained enthusiasm.
"He urges him to stand up, to rekindle the grace of God, just as here there is a hint of a first love left." (See Prof. Plumptre, Ep. to Seven Churches.)

2:1
the call to each individual to give ear. Verses 1-7. - The epistle to the Church at Ephesus. Verse 1. - Unto the angel (see on Revelation 1:20).
"The angel" seems to be the spirit of the Church personified as its responsible guardian.
The Church of Ephesus. "In Ephesus" is certainly the right reading; in all seven cases it is the angel of the Church in the place that is addressed.

In St. Paul's:Epistles we have "in Rome," "in Corinth," "in Colossae," "in Ephesus," "of Galatia," "of the Thessalonians." Among all the cities of the Roman province of Asia, Ephesus ranked as "first of all and greatest."
It was called "the metropolis of Asia." Romans visiting Asia commonly landed first at Ephesus. Its position as a centre of commerce was magnificent.

Three rivers, the Maeander, the Cayster, and the Hermes, drain Western Asia Minor, and Ephesus stood on high ground near the mouth of the central river, the Cayster, which is connected by passes with the valleys of the other two.
Strabo, writing of Ephesus about the time when St. John was born, says, "Owing to its favourable situation, the city is in all other respects increasing daily, for it is the greatest place of trade of all the cities of Asia west of the Taurus."

 

[LittleLambofJesus]

2:2
I am-aware/know the works/erga<2041> of thee and of the labor/toil/kopon<2873> [of thee] and the endurance/upomonhn<5281> of thee,............

Stephens 1550/Scrivener 1894 Textus Receptus
oida ta erga sou kai ton kopon sou kai thn upomonhn sou
kai oti ou dunh bastasai kakouV
kai epeirasw touV faskontas einai apostolouV ***** kai ouk eisin
kai eureV autouV yeudeiV
Byzantine Majority
oida ta erga sou kai ton kopon sou kai thn upomonhn sou
kai oti ou dunh bastasai kakouV
kai epeirasas touV legontas eautous apostolouV einai kai ouk eisi*
kai eureV autouV yeudeiV
Alexandrian
oida ta erga sou kai ton kopon *** kai thn upomonhn sou
kai oti ou dunh bastasai kakouV
kai epeirasas touV legontas eautous apostolouV ***** kai ouk eisin
kai eureV autouV yeudeiV
Hort and Westcott
oida ta erga sou kai ton kopon *** kai thn upomonhn sou
kai oti ou dunh bastasai kakouV
kai epeirasaV touV legontaV eautouV apostolouV ***** kai ouk eisin
kai eureV autouV yeudeiV

2041. ergon er'-gon from a primary (but obsolete) ergo (to work); toil (as an effort or occupation); by implication, an act:--deed, doing, labour, work.
2873. kopos kop'-os from 2875; a cut, i.e. (by analogy) toil (as reducing the strength), literally or figuratively; by implication, pains:--labour, + trouble, weariness.
5281. hupomone hoop-om-on-ay' from 5278; cheerful (or hopeful) endurance, constancy:--enduring, patience, patient continuance (waiting)

Commentaries:

Verse 2. -
Owing to the inaccurate use of a corrupt text, the Authorized Version is here very faulty. The Revised Version is to be preferred throughout. I know thy works.
This introductory "I know" appears in all seven letters. He whose eyes are "as a flame of fire" (Revelation 1:14) has perfect knowledge of his servants, and this knowledge is the basis of the praise and blame.
"Works," a favourite word with St. John, and very frequent in both Gospel and Apocalypse, is used in a wide sense, including the whole of conduct (comp. John 3:19, 20; John 5:36; John 7:3, 7; John 8:39, 41, etc.; 1 John 3:8, 12 2John 11 3 John 1:10).

Thy toil and patience. Explanatory of "thy works;" the Ephesians know how to toil and how to suffer patiently. They have "learned to labour and to wait."
St. Ignatius says that he must be trained "in patience and long suffering" by the Ephesians ('Ephes.,' 3.).

verse (2)
I know thy works.--
This phrase is probably common to all the epistles. See, however, Note on Revelation 2:9. It expresses the way in which all actions are naked and open before the eyes--those flame-like eyes (Revelation 1:14)--of Him with whom we have to do (Psalm 11:4-5; Psalm 139:11-12; Hebrews 4:13).
The veneer of a formal faith might impose on the world, but it would not escape His scrutiny (Acts 1:24).
He knows, too, and lovingly accepts, the unmarked and unrequited acts of true love (Matthew 10:42; Matthew 26:13), and appreciates, amid all its failures, genuine loyalty to Him (John 21:17).

And thy labour (or, toil), and thy patience.--The same things which St. Paul had pressed on Timothy (2Timothy 2:25-26). The first word signifies labour carried on unto weariness. The "patience" is more than passive endurance; it is, as Archbishop Trench says, a beautiful word, expressing the brave and persistent endurance of the Christian.

 

[LittleLambofJesus]

2:2
......and that not thou art being able to bear evil-ones/kakouV<2556>.........

No variances in the texts.

Stephens 1550/Scrivener 1894 Textus Receptus
kai oti ou dunh bastasai kakouV

#2556 "evil-ones" is used 51 times in the NT.
However, the exact word form of #2556 used in Reve 2:2 is used only 2 other times.
Matt 21:41
They say to Him, 'evil-ones/kakouV<2556> -- he will evilly destroy them,
and the vineyard will give out to other husbandmen, who will give back to Him the fruits in their seasons.'
Phillip 3:2
Beware of the dogs! Beware of the evil/kakouV<2556> workers! Beware of the circumcision!

#2556 is used 2 times in Revelation, Reve 2:2 and:

Revelation 16:2
And the first departed and poured out his bowl into the land,
and an evil/kakon<2556> and grievous sore came upon the men having the mark of the beast and those worshiping its image

I find it interesting that this exact word form of kakon<2556> used in Reve 16:2 is used only 4 times in the Gospels, and that at the trial of Jesus. [the rest of the times is in Acts and the Epistles, mainly in Romans]

Matt 27:23
And he said, "For what evil/kakon<2556> did He commit?" And they kept crying out all the more, saying, "Let Him be being crucified."
Mark 15:14
And Pilate was saying to them, "Why? What evil/kakon<2556> did He commit?" But they shouted much more, "Crucify Him!"
Luke 23:22
And he said to them a third time, "What evil/kakon<2556> indeed did this Man commit? I found no cause of death in Him.
Therefore, having chastised Him, I will release Him."
John 18:30
They answered and said to him, "If He were not doing evil/kakon<2556>, we would not have delivered Him to you."

Commentaries:

2:2
And that thou canst not bear evil men. Again St. Ignatius supplies a commentary: "Now, Onesimus of his own accord highly praiseth your orderly conduct in God, for that ye all live according to truth, and that no heresy hath a home among you; nay, ye do not so much as listen to any one, if he speak of aught else save concerning Jesus Christ in truth" ('Ephes.,' 6.).

The word for "evil" (κακός), though one of the commonest in the Greek language, is rare in St. John; it occurs only here and in Revelation 16:2 (see note); John 18:23 3John

2:2
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,

 

[LittleLambofJesus]

2:2
..........and that thou try/epeirasas<3985> those saying themselves apostles [to be] and not they are being.........

Some variances in this verse:

Stephens 1550/Scrivener 1894 Textus Receptus
kai epeirasw touV faskontas **** einai apostolouV kai ouk eisin
Byzantine Majority
kai epeirasas touV legontas eautous apostolouV einai kai ouk eisi*
Alexandrian
kai epeirasas touV legontas eautous apostolouV ***** kai ouk eisin
Hort and Westcott
kai epeirasaV touV legontaV eautouV apostolouV ***** kai ouk eisin

#3985 is first used in Matthew 4:1 when Jesus is led into the wilderness to be tried/tested/tempted by the Devil:

Matthew 4:1
Then Jesus was led up into the wilderness by the Spirit to be tried/tested/tempted/peirasqhnai<3985> by the devil.

#3985 is used 3 times in Revelation, 2:2 and:
Revelation 2:10
'Be not afraid of the things that thou art about to suffer;
Behold! the devil is about to cast of you to prison, that ye may be being tried/peirasqhte<3985>.....................
Revelation 3:10
'Because thou didst keep the word of my endurance, I also will keep thee from the hour of the trial/peirasmou<3986>
that is about to come upon all the world, to try/peirasai<3985> those dwelling upon the land.

 

[LittleLambofJesus]

2:2
........ and not they are being, and thou found them liars/false/yeudeiV<5571>.

No variances

Stephens 1550/Scrivener 1894 Textus Receptus
kai eureV autouV yeudeiV
Byzantine Majority
kai eureV autouV yeudeiV
Alexandrian
kai eureV autouV yeudeiV
Hort and Westcott
kai eureV autouV yeudeiV

#5571 is used only 3 times in the NT. [The exact word form is used in Acts 6:13 concerning false witnesses:
Acts 6:13
And set up false/yeudeiV<5571> witnesses, which said, "This man ceaseth not to speak blasphemous words against this holy place and the law":
Reve 21:8
But to the cowardly and unbelieving and having become abominable and murderers and the sexually immoral and sorcerers and idolaters and to all the falsifiers/liars/yeudesin<5571>,
their portion is in the lake burning with fire and brimstone, which is the second death."

Commentaries:

2:2
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.

2;2
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."

Kindgdom Bible Studies Revelation Series 31

....... This is the day of false apostles, deceitful workers, transforming themselves into the apostles of Christ; and no marvel, for Satan himself is transformed into an angel of light; therefore it is no great wonder if his ministers also be transformed as ministers of righteousness, whose end shall be according to their works (II Cor. 11:13-15).
Any preacher who can come up with a unique twist of doctrine, an apparent gift of some kind, and a liberal dose of charisma can gain a following and start a little movement around himself, imagining that he is an apostle.

As the elect of God you have a divine obligation to investigate, scrutinize, and seek the Lord about everything that I teach or that anyone else teaches! You have an obligation in the Spirit and by the Spirit to observe my life and the life of every minister of God. I have no right to expect you to blindly follow my words or ministry in any fashion or form.
But I do earnestly pray that you will make sure of all things, search the scriptures, and be led by the Spirit of truth within you! The word of the Lord is sure to all who humbly and sincerely follow on to know the Lord, for He says, “If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of myself” (Jn. 7:7)..............

 

[LittleLambofJesus]

2:3
And endurance thou are having
and thou bear because of the Name of Me and not thou are wearied...............

New American Standard Bible
and you have perseverance and have endured for My name's sake, and have not grown weary.
King James Bible
And hast borne, and hast patience, and for my name's sake hast laboured, and hast not fainted.

Because of the variances between the 4 major Greek texts, it is best to look at various Bible versions for this verse.

The T-R appears to have the first words of this verse in reverse order in relation to the other 3 Greek texts, which doesn't affect the verse.
However, the Greek word #2872. kopiao has variations in all the texts, [tho the T-R appears to use it twice?]

Stephens 1550/Scrivener 1894 Textus Receptus
kai ebastasas kai upomonhn eceiV kai dia to onoma mou
kekopiakas kai ou kekmhkas
Byzantine Majority
kai upomonhn eceiV kai ebastasas *** dia to onoma mou
********** kai ouk ekopiasas
Alexandrian
kai upomonhn eceiV kai ebastasas *** dia to onoma mou
********** kai ou kekopiakes
Hort and Westcott
kai upomonhn eceiV kai ebastasaV *** dia to onoma mou
********** kai ou kekopiakeV

 

[LittleLambofJesus]

2:3
....... And endurance/patience/upomonhn<5281> thou art having................

Strong's Number G5281 matches the Greek ὑπομονή (hypomonē), which occurs 32 times in 31 verses

This word is used only 2 times in the Gospels, both in Luke

Luke 8:15
But the seed in the good ground--these are the ones who, having heard the word with an honest and good heart, hold on to it and by enduring/upomonh<5281>, produce fruit.

Luke 21:19
By your patient-endurance/upomonh<5281>, you will gain your souls.

It is used 7 times in Revelation.
Revelation 1:9, 2:2, 2:3, 2:19, 3:10, 13:10, 14:12
The exact word form of #5281 used in Reve 2:2 is used 11 times.
8 time in the Epistles, and 3 times in Revelation:

Revelation 2:19
I have known thy works and love and ministration and faith, and thy endurance/patience/upomonhn<5281> and thy works -- and the last are more than the first.

Revelation 14:12
Here is *the endurance/patience/upomonh<5281> of the saints:
here are those keeping the commands of God, and the faith of Jesus.'

 

[LittleLambofJesus]

2:3
.......and thou bear/labor because of the Name of Me and not thou are wearied........

KJV) 2:3
.......and for my name's sake hast laboured/kekopiakas<2872>, and hast not fainted/kekmhkas...............
NASB) 2:3
.......and you have perseverance and have endured for My name's sake, and have not grown weary/ kekopiakes<2872>..............

2872. kopiao from a derivative of 2873; to feel fatigue; by implication, to work hard:--(bestow) labour, toil, be wearied.

Stephens 1550/Scrivener 1894 Textus Receptus
kai ebastasas kai upomonhn eceiV kai dia to onoma mou
kekopiakas kai ou kekmhkas
Byzantine Majority
kai upomonhn eceiV kai ebastasas *** dia to onoma mou
********** kai ouk ekopiasas
Alexandrian
kai upomonhn eceiV kai ebastasas *** dia to onoma mou
********** kai ou kekopiakes
Hort and Westcott
kai upomonhn eceiV kai ebastasaV *** dia to onoma mou
********** kai ou kekopiakeV


Of the 28 times # 2872 is used, it is used only 1 time in Revelation.

 

[LittleLambofJesus]

Revelation 2:4
But/yet I am having against thee, that the love of thee, the first, thou leave/abandon.

Just a few letter variances. The T-R and B-M both agree except a letter diffence in #235 "alla".
Both agree those agree on #863 "afhkas", while the other 2 differ in 1 letter.
There are 2 articles before both "love" and "first"

Stephens 1550/Scrivener 1894 Textus Receptus
all* ecw kata sou oti thn agaphn sou thn prwthn afhkas
Byzantine Majority
alla ecw kata sou oti thn agaphn sou thn prwthn afhkas
Alexandrian
alla ecw kata sou oti thn agaphn sou thn prwthn afhkes
Hort and Westcott
alla ecw kata sou oti thn agaphn sou thn prwthn afhkeV

The beginning phrase in verse 2:4 also occurs in these 2 verses.
However, these verses add "few things", depending on which Greek texts one used

Pergumum [throne of Satan. Balaam]
Reve 2:14
But/yet I am having against thee a few...
Thatira [Jezebel]
Reve 2:20
But/yet I am having against thee [a few].....

 

[LittleLambofJesus]

Revelation 2:5
Remember! then, whence thou hast *fallen, and repent/reform! and the first works do!
And if not, I come to thee [quickly] and I shall be removing thy lamp-stand from its place -- if ever no thou should be repenting/reforming;

King James Bible
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.
New American Standard Bible
'Therefore remember from where you have fallen, and repent and do the deeds you did at first; or else I am coming to you ****** and will remove your lampstand out of its place-- unless you repent.

Some variances in the Greek texts.
tacu/tacei is missing in the Alex and H-W. and rendered differently in the 1550 and 1894 T-R Mss.
The 1894 T-R agrees with the B-M #5035/tacu, and I would go with that.
The T-R adds the prefix "ek" to #4098/ek-peptwkas, the word used for "fallen".

Stephens 1550 Textus Receptus
mnhmoneue oun poqen ekpeptwkas kai metanohson kai ta prwta erga poihson
ei de mh ercomai soi tacei
kai kinhsw thn lucnian sou ek tou topou authV ean mh metanohshV
Scrivener 1894 Textus Receptus
mnhmoneue oun poqen ekpeptwkas kai metanohson kai ta prwta erga poihson
ei de mh ercomai soi tacu
kai kinhsw thn lucnian sou ek tou topou authV ean mh metanohshV
Byzantine Majority
mnhmoneue oun poqen **peptwkas kai metanohson kai ta prwta erga poihson
ei de mh ercomai soi tacu
kai kinhsw thn lucnian sou ek tou topou authV ean mh metanohshV
Alexandrian
mnhmoneue oun poqen **peptwkas kai metanohson kai ta prwta erga poihson
ei de mh ercomai soi ****
kai kinhsw thn lucnian sou ek tou topou authV ean mh metanohshV
Hort and Westcott
mnhmoneue oun poqen **peptwkaV kai metanohson kai ta prwta erga poihson
ei de mh ercomai soi ****
kai kinhsw thn lucnian sou ek tou topou authV ean mh metanohshV

 

[LittleLambofJesus]

2:5
.............remember! then, whence thou hast *fallen, and repent/reform/metanohson<3340>!...................

I think this word warrants being looked at more closely.

#3340 appears to be formed by 2 Greek words, #3326 and 3539 and literally means to change ones ways, thinking, mind upon hearing the Gospel of Jesus. Here is the Greek definition:

3340. metanoeo met-an-o-eh'-o from 3326 and 3539; to think differently or afterwards, i.e. reconsider (morally, feel compunction):--repent.
(from 3326 /metá, "changed after being with" and 3539 /noiéō, "think") – properly, "think differently after," "after a change of mind"; to repent (literally, "think differently afterwards").

Used in the Gospels of Matt, Luke and Mark; Acts and 2 Corin and 12 times in Revelation.

3 of those times in the Gospels #3340 is used in relation to the "kingdom of heavens" and "kingdom of God:

Matt 3:2
and saying,
“be thou repenting/reforming!/metanoeite<3340> for the kingdom of the heavens is nigh at hand!”
Matt 4:17
From that time Jesus began to preach and to say,
“be thou repenting/reforming!/metanoeite<3340> for the kingdom of the heavens is nigh at hand.”
Mark 1:15
and saying, “The time is fulfilled, and the kingdom of God is at hand.
Be thou repenting/reforming!/metanoeite<3340> and believe in the gospel.”

Last time used:

Reve 16:11
They blasphemed the God of heaven because of their pains and their sores,
and did not repent/repent/metenohsan<3340> of their deeds/acts.

 

[LittleLambofJesus]

2:5
.................And if not, I come to thee [quickly] and I shall be removing/kinhsw<2795> thy lamp-stand from its place
if ever no thou should be repenting/reforming;

#2795 is used 8 times in the NT.
2 times in Matt, 1 time in Mark, 3 times in Acts, 2 times in Revelation.

2795. kineo kin-eh'-o from kio (poetic for eimi, to go); to stir (transitively), literally or figuratively:--(re-)move(-r), way.
Strong's Number G2795 matches the Greek κινέω (kineō), which occurs 8 times in 8 verses

Last time used:
Reve 6:14
And heaven departed like a scroll being rolled up, and every mountain and island were moved out of their places/ekinhqhsan<2795>.

 

[LittleLambofJesus]

Revelation 2:6
but this thou art having.
That thou art hating the works/deeds of the Nicolaitans, that I also hate.

All the Greek texts agree

Stephens 1550/Scrivener 1894 Textus Receptus
alla touto eceiV
oti miseiV ta erga twn nikolaitwn a kagw misw

 

[LittleLambofJesus]

2:6
..........That thou art hating the works/deeds of the Nicolaitans/nikolaitwn<3531>, which also I am hating

According to Strong's lexicon, the word "Nicolaitans" uses 2 root words literally meaning "conquering/conquered people".

It is also derivative of #3532 found in Acts 6:5 at the choosing of the ,7 ...... Nicolas in
Acts 6:5.
["Nikanora" is also mentioned which is pretty similar to "Nicolas"]

Acts 5:6
and Nicanor/nikanora<3527> , and Timon, and Parmenas, and Nicolas/nikolaon<3532>, a proselyte of Antioch,........

3531. Nikolaites from 3532; a Nicolaite, i.e. adherent of Nicolaus:--Nicolaitane.
3532. Nikolaos nik-ol'-ah-os from 3534 and 2994; victorious over the people; Nicolaus, a heretic:--Nicolaus.
3534. nikos nee'-kos from 3529; a conquest (concretely), i.e. (by implication) triumph:--victory.
2992. laos lah-os' apparently a primary word; a people (in general; thus differing from 1218, which denotes one's own populace):--people.

#3531 is uses 2 times in the NT, both in Revelation, Reve 2:6, 2:15
Reve 2:15
Thus thou art having, even thou, those holding to the teaching of the Nicolaitans/nikolaitwn<3531> -- which thing I hate.

Commentaries:

(6) But this thou hast, that thou hatest the deeds (better, works) of the Nicolaitanes.-
-The Nicolaitanes were, as has been expressed, the Antinomians of the Asiatic Church. The life and conduct were little thought of, and the faith professed was everything. Some have thought that they were a sect who derived their name, under some colourable pretext, from Nicolas the Proselyte; others hold that the name is purely symbolical, signifying "destroyer of the people," and that it is no more than the Greek form of Balaam. (See Notes on Revelation 2:14-15, below.) The existence of a sect called Nicolaitanes in the second century is attested by Irenaeus, Tertullian, and Clement of Alexandria.........

Verse 6. - They are again commended for their good points. But it is possible to hate what Christ hates without loving what he loves. It is possible to hate false doctrine and lawlessness, and yet be formal and dead one's self. Who the Nicolaitans were we cannot now determine with certainty.

The name Nicolaus may be intended as a Greek equivalent of Balaam, but this is by no means certain. Irenaeus and Clement of Alexandria write as if the sect of Nicolaitans existed in their day. A common belief was that their founder was Nicolaus of Antioch, one of the seven deacons.
Irenaeus (1:26), followed by Hippolytus ('Refut.,' 7:24), supports this view; Ignatius ('Trall.,' 9) and the Apostolic Constitutions (6:8), are against it. The Nicolaitans may have claimed him as their founder, or similarity of name may have caused confusion with a different person.

The doctrine of the Nicolaitans, and that of Balaam (ver. 14), and that of the woman Jezebel (ver. 20), seem to have this much in common - a contention that the freedom of the Christian placed him above the moral Law. Neither idolatry nor sensuality could harm those who had been made free by Christ.
The moral enactments of the Law had been abrogated by the gospel, no less than the ceremonial. The special mention of "the pollutions of idols" and "fornication," in the decrees of the Council of Jerusalem (Acts 15:20, 29), seems to show that this pernicious doctrine was already in existence in A.D. .
In 2 Peter 2 and Jude 1:7-13 a similar evil is denounced. It appears in other heretical sects, especially those of Gnostic origin, e.g. Cerinthians, Cainites, Carpocratians. In this way we may explain the statement of Eusebius ('Hist. Eccl.,' 3:29), that the Nieelaitan heresy lasted only for a short time; i.e. its religious libertinism did not die out, but passed over into other sects.
Note that it is "the works of the Nicolaitans," not the men themselves, that Christ hates. He loves the sinner, while he hates the sin. "It would have been well with the Church had this always been remembered" (Alford).

(15) So hast thou also them that hold the doctrine of the Nicolaitanes--i.e., thou, as well as those of old, hast such teachers. There is little doubt that this is the connection between the verses, but opinions are divided whether we are on this account to identify the Balaamites with the Nicolaitanes, and to suppose that both names point to the same sect.
The simplest meaning of the passage seems to be that the temptation to which the Israelites were exposed, is used to illustrate the temptations of the Pergamene Church, through the teaching of the Nicolaitanes. Both temptations lead in the same Antinomian direction. Such a tendency was early seen (comp. Romans 6:4; Galatians 5:13; Jude 1:4), and is not extinct now.
"Is there not," writes Dr. Vaughan, "a vague, unavowed, unrealised idea that the Atonement has made sin less fatal, that even sin indulged and persisted in, may yet not work death?"
To such and all who countenance them the warning is, "Repent; but if not, I am coming for thee, and will war with thee (note the change of person and number) with (literally, in--i.e., armed with) the sword of My mouth."

Nicolaism - Wikipedia

Nicolaism (also Nicholaism, Nicolaitism, Nicolationism, or Nicolaitanism) is a Christian heresy first mentioned (twice) in the Book of Revelation of the New Testament, whose adherents were called Nicolaitans, Nicolaitanes, or Nicolaites. According to Revelation 2:6 and 15,[1] they were known in the cities of Ephesus and Pergamum. In this chapter, the church at Ephesus is commended for "[hating] the works of the Nicolaites, which I also hate"; and the church in Pergamos is rebuked: "So thou hast also some [worshiping in their midst] who hold the teaching of the Nicolaites".

Several of the early church fathers mentioned this group, including Irenaeus, Hippolytus,[2] Epiphanius, and Theodoret, stating that deacon Nicolas was the author of the heresy and the sect........

A common view holds that the Nicolaitans held the antinomian heresy of 1 Corinthians 6, although this has not been proved.[5] One scholar who espouses this interpretation, John Henry Blunt, maintains that the comparison between the Nicolaitans and Balaam "proves that the fornication spoken of is not that crime under ordinary circumstances, but fornication connected with religious rites".[4] Blunt points out that the Hebrews had a long history of preaching against or alternatively using cult prostitutes (Genesis 38:21-22; Deuteronomy 23:17-8; 1 Kings 14:24, 15:12, 22:46; 2 Kings 23:7; Ezekiel 16:16; Hosea 4:14)........

Blunt holds that the Nicolaitans believed either that the command against ritual sex was part of the Mosaic law (from which they had been freed by Jesus Christ) and it was licit for them, or that they went too far during Christian "love-feasts".

Blunt sees echoes of this behavior in the admonishments which Paul gives the Corinthians, though he does not name them as such. Blunt also believes that similar echoes can be found in the admonishments of Jude 4-16 (which invokes both "Balaam's error" and "love feasts") and 2 Peter 2:2-21 (which repeats much of Jude's statements, including invoking Balaam)

 

[LittleLambofJesus]

Revelation 2:7
He who is having ear, let him hear! what the Spirit is saying to the Assemblies.
To the one conquering/overcoming, I shall be giving to him to be eating from out of the tree of life
which is being in [midst] of the paradise of the God [of Me].

You can look at the various Bible versions to see which ones leave out/add #3319

KJV)
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.
NASB)
'He who has an ear, let him hear what the Spirit says to the churches.
To him who overcomes, I will grant to eat of the tree of life which is in the Paradise of God.'

The main variance in this verse is the #3319 /"midst/middle",which is missing in the Alex and Hort Westcott texts.

Stephens 1550/Scrivener 1894 Textus Receptus
o ecwn ouV akousatw ti to pneuma legei taiV ekklhsiaiV
tw nikwnti dwsw autw fagein ek tou xulou thV zwhV
o estin en mesw tou paradeisou tou qeou ***
Byzantine Majority
o ecwn ouV akousatw ti to pneuma legei taiV ekklhsiaiV
tw nikwnti dwsw autw fagein ek tou xulou thV zwhV
o estin en mesw tou paradeisou tou qeou mou
Alexandrian
o ecwn ouV akousatw ti to pneuma legei taiV ekklhsiaiV
tw nikwnti dwsw autw fagein ek tou xulou thV zwhV
o estin en **** tw* paradeisw tou qeou ***
Hort and Westcott
o ecwn ouV akousatw ti to pneuma legei taiV ekklhsiaiV
tw nikwnti dwsw autw fagein ek tou xulou thV zwhV
o estin en **** tw* paradeisw tou qeou ***

 

[LittleLambofJesus]

2:7
...............To the one conquering/overcoming/nikwnti<3528> I shall be giving to him to be eating from out of the tree of life.

The exact form of #3528 is used 1 other time:

Revelation 2:17
The one having an ear, let him hear what the Spirit says to the churches.
The one overcoming/nikwnti<3528>, I will give to him the manna having been hidden.

Used 17 times in Revelation.
The rest in Luke(1), John(1), Romans(3) and 1 John(6).
Luke 11:22
but when the stronger than he, having come upon him, should be overcoming him, his whole-armour he doth take away in which he had trusted,
and his spoils he distributeth;
Revelation 21:7
The one overcoming shall inherit all things, and I will be to him -- a God, and he shall be to me -- the son,

 

[LittleLambofJesus]

Reve 2:7
.............I shall be giving to him to be eating from out of the tree/wood/xulou<3586> of the life.............

Just as Ephesus is the first Assembly in Reve, so is the Tree of Life[and Paradise] in the first book of Genesis.

The phrase "tree of life"occurs in 10 verses.
3 times in Genesis, 4 times in Proverbs, and 3 times in Revelation.

Genesis 2:
9 And out of the ground the LORD God made every tree grow that is pleasant to the sight and good for food.
The tree of life was also in the midst of the garden, and the tree of the knowledge of good and evil

Genesis 3
24 So He drove out the man; and He placed cherubim at the east of the garden of Eden, and a flaming sword which turned every way, to guard the way to the tree of life.

Proverbs:
3:18 She is a tree of life to those who take hold of her,
And happy are all who retain her.
11:30 The fruit of the righteous is a tree of life,
And he who wins souls is wise.
13:12 Hope deferred makes the heart sick,
But when the desire comes, it is a tree of life.
15:4 A wholesome tongue is a tree of life,
But perverseness in it breaks the spirit.

Last time used in Bible:
Revelation 22:
2 In the middle of its street, and on either side of the river, was the tree of life, which bore twelve fruits, each tree yielding its fruit every month.
The leaves of the tree were for the healing of the nations.
14 Blessed are those who do His commandments,[fn] that they may have the right to the tree of life, and may enter through the gates into the city.

 

[LittleLambofJesus]

2:7.........which is being in [midst] of the paradise/paradeisou<3857>of the God [of Me].

[A few of the Greek texts omit # 3319 "midst"]

o estin en mesw tou paradeisou tou qeou
o estin en ***** tw paradeisw tou qeou

#3857 παράδεισος (paradeisos), occurs 3 times in 3 verses
Luke 23:43
And Jesus said to him, Amen I say to you, Today shall you be with me in paradise.
2 Corinthians 12:4
How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.
Revelation 2:7 .... To him who overcomes will I give to eat of the tree of life, which is in the [midst] of the paradise of God.
In the OT, 18 scripture verses (20 occurrences) 'paradeisos' refers to a 'garden'

Genesis 2:
8 And Yahweh God planted a garden eastward in Eden; and there he put the man whom he had formed.
9 And Yahweh God made to grow out of the ground every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.

 

[LittleLambofJesus]

.........................SMYRNA [verses 8 - 11] [posts # 19 - 30]

Revelation 2:
8 "And to the Messenger of the Assembly of Smyrna write! "now this is saying the First and The Last, Who became dead and lives:"
9 "I know of of the works of thee and the tribulation and poverty, but rich thou are. And the blasphemy of those saying Judeans themselves to be and not they are, but they are a synagogue of the Satan are being."
10 "No be fearing which things thou are being about to be suffering. behold! The Devil is being about to be casting out of ye into a prison that ye may be being tried and ye shall be having tribulation ten days. Be thou becoming faithful unto death! and I shall be giving to thee the Crown of the Life."
11"He who is having an ear, let him hear! what the Spirit is saying to the Assemblies. 'The one overcoming/conquering not may be being injured out of the second death..'"

Stephens 1550/Scrivener 1894 Textus Receptus
kai tw aggelw thV ekklhsiaV smurnaiwn grayon
tade legei o prwtoV kai o escatoV oV egeneto nekroV kai ezhsen
Byzantine Majority
kai tw aggelw thV en smurnh ekklhsiaV grayon
tade legei o prwtoV kai o escatoV oV egeneto nekroV kai ezhsen
Alexandrian
kai tw aggelw thV en smurnh ekklhsiaV grayon
tade legei o prwtoV kai o escatoV oV egeneto nekroV kai ezhsen
Hort and Westcott
kai tw aggelw tw en smurnh ekklhsiaV grayon
tade legei o prwtoV kai o escatoV oV egeneto nekroV kai ezhsen

 

[LittleLambofJesus]

2:8
"And to The Messenger of the in assembly of Smyrna, write!.................

The T-R appears to deviate from the other 3 texts in this verse.

Only YLT uses the word "Smyrneans" and the order is reversed:
'And to the *messenger of the assembly" of the Smyrneans write

Smyrna means “sweet smelling” and comes from the root word for myrrh.

The word "myrrh" is only used 2 times in the NT.
At the birth of Jesus and at His burial

Matthew 2:11
and having come to the house, they found the child with Mary his mother, and having fallen down they bowed to him,
and having opened their treasures, they presented to him gifts, gold, and frankincense, and myrrh,
John 39:
18 and Nicodemus also came -- who came unto Jesus by night at the first --
bearing a mixture of myrrh and aloes, as it were, a hundred pounds.
19 They took, therefore, the body of Jesus, and bound it with linen clothes with the spices, according as it was the custom of the Jews to prepare for burial;

Commentaries

Smyrna means “sweet smelling” and comes from the root word for myrrh.

The myrrh plant is found throughout the Middle East and was used in the manufacture of an aromatic ointment. When bruised and crushed, the myrrh gives forth a lovely fragrance.
Myrrh was used to embalm the bodies of the dead. Carefully the linens were prepared, and wound around the bodies of the loved ones, while myrrh was packed between the folds of the cloth. Thus was the body of our Lord embalmed!

After the death of Jesus, the women, who had loved and followed Him on earth, brought one hundred pounds of myrrh and aloes to the tomb. With what grief did they take that precious body and wind about it the linen cloths! With what untold tenderness did they lay it away in the bed of fragrant spices!
Thus myrrh is a type of suffering and death, and some in the church at Smyrna were to pass through bitter persecution, severe trials, and intense testings, as a picture of that which all of God’s called and chosen elect must also pass through. Their sufferings, however, instead of destroying them, would give forth the rich perfume of heaven, the life of the spirit!