[B-Greek] Rev 2:1-6

George F Somsel gfsomsel at yahoo.com
Wed Oct 24 15:48:29 EDT 2007


Τῷ ἀγγέλῳ τῆς ἐν Ἐφέσῳ ἐκκλησίας γράψον·
Τάδε λέγει ὁ κρατῶν τοὺς ἑπτὰ ἀστέρας ἐν τῇ δεξιᾷ αὐτοῦ, ὁ περιπατῶν ἐν μέσῳ τῶν ἑπτὰ λυχνιῶν τῶν χρυσῶν· 2 οἶδα τὰ ἔργα σου καὶ τὸν κόπον καὶ τὴν ὑπομονήν σου καὶ ὅτι οὐ δύνῃ βαστάσαι κακούς, καὶ ἐπείρασας τοὺς λέγοντας ἑαυτοὺς ἀποστόλους καὶ οὐκ εἰσὶν καὶ εὖρες αὐτοὺς ψευδεῖς, 3 καὶ ὑπομονὴν ἔχεις καὶ ἐβάστασας διὰ τὸ ὄνομά μου καὶ οὐ κεκοπίακες. 4 ἀλλὰ ἔχω κατὰ σοῦ ὅτι τὴν ἀγάπην σου τὴν πρώτην ἀφῆκες. 5 μνημόνευε οὖν πόθεν πέπτωκας καὶ μετανόησον καὶ τὰ πρῶτα ἔργα ποίησον· εἰ δὲ μή,
 ἔρχομαί σοι καὶ κινήσω τὴν λυχνίαν σου ἐκ τοῦ τόπου αὐτῆς, ἐὰν μὴ μετανοήσῃς. 6 ἀλλὰ τοῦτο ἔχεις, ὅτι μισεῖς τὰ ἔργα τῶν Νικολαϊτῶν ἃ κἀγὼ μισῶ.
7 Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. Τῷ νικῶντι δώσω αὐτῷ φαγεῖν ἐκ τοῦ ξύλου τῆς ζωῆς, ὅ ἐστιν ἐν τῷ παραδείσῳ τοῦ θεοῦ. 

TWi AGGELWi THS EN EFESWi EKKLHSIAS GRAYON:

1. TADE LEGEI hO KRATWN TOUS hEPTA ASTERAS EN THi DECIAi AUTOU, hO PERIPATWN EN MESWi TWN hEPTA LUXNIWN TWN XRUSWN
2. OIDA TA ERGA SOU KAI TON KOPON KAI THN hUPOMONHN SOU KAI hOTI OU DUNHi BASTASAI KAKOUS, KAI EPEIRASAS TOUS LEGONTAS hEAUTOUS APOSTOLOUS KAI OUK EISIN KAI hEURES AUTOUS YEUDEIS
3. KAI hUPOMONHN EXEIS KAI EBASTASAS DIA TO ONOMA MOU KAI OU KEKOPIAKES.
4. ALLA EXW KATA SOU hOTI THN AGAPHN SOU THN PRWTHN AFHKES
5. MNHMONEUE OUN POQEN PEPTWKAS KAI METANOHSON KAI TA PRWTA ERGA POIHSON; EI DE MH ERXOMAI SOI KAI KINHSW THN LUXNIAN SOU EK TOU TOPOU AUTHS, EAN MH METANOHSHiS.
6. ALLA TOUTO EXEIS, hOTI MISEIS TA ERGA TWN NIKOLAITWN hA KA'GW MISW
7. hO EXWN OUS AKOUSATW TI TO PNEUMA LEGEI TAIS EKKLHSIAIS. TWi NIKWNTI DWSW AUTWi FAGEIN EK TOU CULOU THS ZWHS, hO ESTIN EN TWi PARADEISWi TOU QEOU.

There are some things regarding the Apocalypse which only become apparent when you have carefully read the entire book.  Among them is that when the verb NIKAW is used it desigates the martyrdom of the members of the church.  He who "overcomes" and thus dies for his faith is promised that he will "eat of the Tree of Life …"  This is not a non sequitur but rests upon Old Testament imagery.  We must here go back to the 2nd creation account where there are two trees in the garden. and it is forbidden for man to eat from the "Tree of the Knowledge of Good and Evil."  For his offense man is cast out of the Garden.

 καὶ εἶπεν ὁ θεός Ἰδοὺ Αδαμ γέγονεν ὡς εἷς ἐξ ἡμῶν τοῦ γινώσκειν καλὸν καὶ πονηρόν, καὶ νῦν μήποτε ἐκτείνῃ τὴν χεῖρα καὶ λάβῃ τοῦ ξύλου τῆς ζωῆς καὶ φάγῃ καὶ ζήσεται εἰς τὸν αἰῶνα. 

KAI EIPEN hO QEOS, "IDOU ADAM GEGONEN hWS EIS EC hHMWN TOU GINWSKEIN KALON KAI PONHRON; KAI NUN MHPOTE EKTEINHi THN XEIRA KAI LABHi TOU CULOU THS ZWHS KAI FAGHi KAI ZHSETAI EIS TON AIWNA

It is a precaution which is taken lest man eat from the Tree of Life and live forever that drives the expulsion.  The promise therefore is twofold: 
1. Eternal life
2. Paradise regained

An interesting book to read on the connection between Genesis and Revelation is Hermann Gunkel's _Urzeit und Endzeit_ which has recently been translated _Creation and Chaos in the Primeval Era and the Eschaton_

**********

What I am about to write is by no means universally accepted.  In Jude 12 this same word is used in a manner not common in the NT

12 Οὗτοί εἰσιν οἱ ἐν ταῖς ἀγάπαις ὑμῶν σπιλάδες συνευωχούμενοι ἀφόβως, ἑαυτοὺς ποιμαίνοντες, νεφέλαι ἄνυδροι ὑπὸ ἀνέμων παραφερόμεναι, δένδρα φθινοπωρινὰ ἄκαρπα δὶς ἀποθανόντα ἐκριζωθέντα, 

hOUTOI EISIN hOI EN TAIS AGAPAIS hUMWN SPILADES SUNEUWXOUMENOI AFOBWS, hEAUTOUS POIMAINONTES, MEFELAI ANUDROI hUPO ANEMWN PARAFEROMENAI, DENDRA FQINOPWRINA AKARPA DIS APOQANONTA EKRIZWQENTA

It is here used of the Love Feast which I take to be a reference to the celebration of the Eucharist.  I therefore do not take this passage in Revelation to refer to a statement of Christ that "You don't love me enough" but rather that there was a very real departure from the proper observance of the sacrament.  My guess on this is that it would refer to some gnostic influence, but that should not enter into the discussion.  I simply include it here so as not to totally ignore it.  If anyone wishes to pursue that, please contact me OFFLIST.
 
george
gfsomsel
 
Therefore, O faithful Christian, search for truth, hear truth, 
learn truth, love truth, speak the truth, hold the truth, 
defend the truth till death.
 
- Jan Hus
_________



----- Original Message ----
From: "Singleton, Michael (Volt)(Mike)" <Michael.Singleton at weyerhaeuser.com>
To: b-greek at lists.ibiblio.org
Sent: Wednesday, October 24, 2007 11:36:35 AM
Subject: [B-Greek] Rev 2:1-8

In regards to Revelation 2 and Christ's letter to the church at Ephesus:

As a little Greek, I am very interested in the flow of these verses. It
appears from the English Bible that Christ first; Praises the Ephesians,
Admonishes them, Tells (Imperative?) them to repent and return to their
first love. And then He states what appears to be somewhat of a
non-sequitur; about he who overcomes, He will grant the Tree of Life in
the paradise of God. My questions are these:

1.    Does the morphology (this may not be the precise word) indicate
a cause and effect between the Ephesians repenting, returning, and then
being granted access to the Tree of Life?
2.    Or does this simply mean an admonition for the Ephesians to
repent and return to their first love, and then a general statement to
ALL the churches that he who overcomes will be granted access to the
Tree of Life?
3.    Does the word "AFIhHMI' in vs.5 indicate a point in time, and if
so, what does that mean? One day the Ephesians decided to leave their
first (best, primary) love?



Mike Singleton, PMP

Enterprise Data Analyst

(253) 924-3534

michael.singleton at weyerhaueser.com



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