The Meaning of Revelation 2:6 Explained

Revelation 2:6

KJV: But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate.

YLT: but this thou hast, that thou dost hate the works of the Nicolaitans, that I also hate.

Darby: But this thou hast, that thou hatest the works of the Nicolaitanes, which I also hate.

ASV: But this thou hast, that thou hatest the works of the Nicolaitans, which I also hate.

KJV Reverse Interlinear

But  this  thou hast,  that  thou hatest  the deeds  of the Nicolaitans,  which  I also  hate. 

What does Revelation 2:6 Mean?

Study Notes

Nicolaitanes
From nikao, "to conquer," and laos, "the people," or "laity." There is no ancient authority for a sect of the Nicolaitanes. If the word is symbolic it refers to the earliest form of the notion of a priestly order, or "clergy," which later divided an equal brotherhood Matthew 23:8 into "priests" and "laity." What in Ephesus was "deeds" Revelation 2:6 had become in Pergamos a "doctrine Revelation 2:15 .
Nicolaitanes , Revelation 2:15 , contra,; 1 Peter 5:2 ; 1 Peter 5:3 ; Matthew 24:49 .

Context Summary

Revelation 2:1-7 - Renew Thy First Love
Each of these letters consists of three parts: 1. The introduction, specifying some characteristic from the vision of the preceding chapter, which is appropriate to the need of the church addressed. 2. A description of the condition of the church. 3. A promise to the overcomer, following the successive revelations of God in the Old Testament, which begin with the tree of life and include the manna, the conquest of Canaan, the glory of the Temple, and the reign of Solomon.
We may go far in outward activity for the cause of the Redeemer and yet be threatened with the removal of our candlestick. Full of labor, opposed to wicked men and false teachers, persistently orthodox, not fainting in the day of trial; and yet, if love be wanting, nothing can compensate. Is the complaint true of us, that we have lost our first love? The exuberance of its emotion may have passed with the years, but has it been replaced by a deep, all-constraining, and masterful devotion to our Lord? It is the Spirit's prerogative to shed abroad His love in our hearts and to teach us to love Him. But none of us can acquire that love without perpetually feeding on the Tree of Life, which is the emblem of Himself, Genesis 2:9; Revelation 22:2; Revelation 22:14; Revelation 22:19. [source]

Chapter Summary: Revelation 2

1  What is commanded to be written to the angels, that is, the ministers of the churches of Ephesus,
8  Smyrna,
12  Pergamos,
18  Thyatira, and what is commended and lacking in them

Greek Commentary for Revelation 2:6

That thou hatest [οτι μισεις]
Accusative object clause in apposition with τουτο — touto (this). Trench tells of the words used in ancient Greek for hatred of evil (μισοπονηρια — misoponēria) and μισοπονηρος — misoponēros (hater of evil), neither of which occurs in the N.T., but which accurately describe the angel of the church in Ephesus. [source]
Of the Nicolaitans [των Νικολαιτων]
Mentioned again in Revelation 2:15 and really meant in Revelation 2:2. Irenaeus and Hippolytus take this sect to be followers of Nicolaus of Antioch, one of the seven deacons (Acts 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 Revelation 2:14 were a variety of this same sect (Revelation 2:15).Which I also hate (α καγω μισω — ha kagō misō). Christ himself hates the teachings and deeds of the Nicolaitans (α — ha not ους — hous deeds, not people), but the church in Pergamum tolerated them. [source]
Which I also hate [α καγω μισω]
Christ himself hates the teachings and deeds of the Nicolaitans (α — ha not ους — hous deeds, not people), but the church in Pergamum tolerated them. [source]
The Nicolaitans []
From νικᾶν toconquer, and λαός thepeople. There are two principal explanations of the term. The first and better one historical. A sect springing, according to credible tradition, from Nicholas a proselyte of Antioch, one of the seven deacons of Jerusalem (Acts 6:5), who apostatized from the truth, and became the founder of an Antinomian Gnostic sect. They appear to have been characterized by sensuality, seducing Christians to participate in the idolatrous feasts of pagans, and to unchastity. Hence they are denoted by the names of Balaam and Jezebel, two leading agents of moral contamination under the Old Testament dispensation. Balaam enticed the Israelites, through the daughters of Moab and Midian, to idolatry and fornication (Numbers href="/desk/?q=nu+31:16&sr=1">Numbers 31:16). Jezebel murdered the Lord's prophets, and set up idolatry in Israel. The Nicolaitans taught that, in order to master sensuality, one must know the whole range of it by experience; and that he should therefore abandon himself without reserve to the lusts of the body, since they concerned only the body and did not touch the spirit. These heretics were hated and expelled by the Church of Ephesus (Revelation 2:6), but were tolerated by the Church of Pergamum (Revelation 2:15). The other view regards the name as symbolic, and Nicholas as the Greek rendering of Balaam, whose name signifies destroyer or corrupter of the people. This view is adopted by Trench (“Seven Churches”), who says: “The Nicolaitans are the Balaamites; no sect bearing the one name or the other; but those who, in the new dispensation, repeated the sin of Balaam in the old, and sought to overcome or destroy the people of God by the same temptations whereby Balaam had sought to overcome them before.” The names, however, are by no means parallel: Conqueror of the people not being the same as corrupter of the people. Besides, in Revelation 2:14, the Balaamites are evidently distinguished from the Nicolaitans. Alford remarks: “There is no sort of reason for interpreting the name otherwise than historically. It occurs in a passage indicating simple matters of historical fact, just as the name Antipas does in Revelation 2:13.”-DIVIDER-
[source]

Reverse Greek Commentary Search for Revelation 2:6

Revelation 2:6 The Nicolaitans []
From νικᾶν toconquer, and λαός thepeople. There are two principal explanations of the term. The first and better one historical. A sect springing, according to credible tradition, from Nicholas a proselyte of Antioch, one of the seven deacons of Jerusalem (Acts 6:5), who apostatized from the truth, and became the founder of an Antinomian Gnostic sect. They appear to have been characterized by sensuality, seducing Christians to participate in the idolatrous feasts of pagans, and to unchastity. Hence they are denoted by the names of Balaam and Jezebel, two leading agents of moral contamination under the Old Testament dispensation. Balaam enticed the Israelites, through the daughters of Moab and Midian, to idolatry and fornication (Numbers href="/desk/?q=nu+31:16&sr=1">Numbers 31:16). Jezebel murdered the Lord's prophets, and set up idolatry in Israel. The Nicolaitans taught that, in order to master sensuality, one must know the whole range of it by experience; and that he should therefore abandon himself without reserve to the lusts of the body, since they concerned only the body and did not touch the spirit. These heretics were hated and expelled by the Church of Ephesus (Revelation 2:6), but were tolerated by the Church of Pergamum (Revelation 2:15). The other view regards the name as symbolic, and Nicholas as the Greek rendering of Balaam, whose name signifies destroyer or corrupter of the people. This view is adopted by Trench (“Seven Churches”), who says: “The Nicolaitans are the Balaamites; no sect bearing the one name or the other; but those who, in the new dispensation, repeated the sin of Balaam in the old, and sought to overcome or destroy the people of God by the same temptations whereby Balaam had sought to overcome them before.” The names, however, are by no means parallel: Conqueror of the people not being the same as corrupter of the people. Besides, in Revelation 2:14, the Balaamites are evidently distinguished from the Nicolaitans. Alford remarks: “There is no sort of reason for interpreting the name otherwise than historically. It occurs in a passage indicating simple matters of historical fact, just as the name Antipas does in Revelation 2:13.”-DIVIDER-
[source]

Revelation 2:2 Them which are evil [κακοὺς]
Trench observes that “it is not a little remarkable that the grace or virtue here ascribed to the angel of the Ephesian Church (compare Revelation 2:6) should have a name in classical Greek: μισοπονηρία hatredof evil; the person of whom the grace is predicated being μισοπόνηρος haterof evil; while neither of these words, nor yet any equivalent to them occurs in the New Testament. It is the stranger, as this hatred of evil, purely as evil, however little thought of or admired now, is eminently a Christian grace.” [source]
Revelation 2:15 Nicolaitans []
See on Revelation 2:6. [source]
Revelation 2:2 Works [εργα]
The whole life and conduct as in John 6:29.And thy toil and patience (και τον κοπον και την υπομονην σου — kai ton kopon kai tēn hupomonēn sou). “Both thy toil and patience,” in explanation of εργα — erga and see 1 Thessalonians 1:3, where all three words (εργον κοποσ υπομονη — ergonεργα — koposκοποι — hupomonē) occur together as here. See Revelation 14:13 for sharp distinction between υπομονη — erga (activities) and κοπος — kopoi (toils, with weariness). Endurance (και οτι — hupomonē) in hard toil (κοπος — kopos).And that Further explanation of δυνασαι — kopos (hard toil).Not able (βαστασαι — ou dunēi). This Koiné form for the Attic βασταζω — dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.Bear First aorist active infinitive of πειραζω — bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις — kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους — peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν — dunēiκαι ουκ οντας — echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles 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 (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες — kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω — kai ouk ontas to correspond to επειρασας — legontas didst find (πσευδεις — kai heures). Second aorist active indicative of πσευδης — heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
Revelation 2:2 And didst try [δυνηι εχεις]
First aorist active indicative of τους λεγοντας εαυτους αποστολους — peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν — dunēiκαι ουκ οντας — echeis) indicate the continuance of this attitude. Cf. 1 John 4:1. [source]
Revelation 2:15 The teaching of the Nicolaitans likewise [την διδαχην των Νικολαιτων ομοιως]
See note on Revelation 2:6 for the Nicolaitans. The use of ομοιως — homoiōs (likewise) here shows that they followed Balaam in not obeying the decision of the Conference at Jerusalem (Acts 15:20, Acts 15:29) 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 Colossians 3:5-8; Ephesians 5:3-6. [source]
Revelation 2:2 And that [ου δυνηι]
Further explanation of δυνασαι — kopos (hard toil).Not able (βαστασαι — ou dunēi). This Koiné form for the Attic βασταζω — dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.Bear First aorist active infinitive of πειραζω — bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις — kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους — peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν — dunēiκαι ουκ οντας — echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles 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 (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες — kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω — kai ouk ontas to correspond to επειρασας — legontas didst find (πσευδεις — kai heures). Second aorist active indicative of πσευδης — heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
Revelation 2:2 Bear [και επειρασας]
First aorist active infinitive of πειραζω — bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις — kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους — peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν — dunēiκαι ουκ οντας — echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles 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 (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες — kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω — kai ouk ontas to correspond to επειρασας — legontas didst find (πσευδεις — kai heures). Second aorist active indicative of πσευδης — heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
Revelation 2:12 In Pergamum [εν Περγαμωι]
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 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” (Revelation 2:13). Here also the Nicolaitans flourished (Revelation 2:15) as in Ephesus (Revelation 2:6) and in Thyatira (Revelation 2:20.). Like Ephesus this city is called temple-sweeper (νεωκορος — neōkoros) for the gods. [source]

What do the individual words in Revelation 2:6 mean?

But this you have that you hate the works of the Nicolaitans which I also hate
Ἀλλὰ τοῦτο ἔχεις ὅτι μισεῖς τὰ ἔργα τῶν Νικολαϊτῶν κἀγὼ μισῶ

τοῦτο  this 
Parse: Demonstrative Pronoun, Accusative Neuter Singular
Root: οὗτος  
Sense: this.
ἔχεις  you  have 
Parse: Verb, Present Indicative Active, 2nd Person Singular
Root: ἔχω  
Sense: to have, i.e. to hold.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
μισεῖς  you  hate 
Parse: Verb, Present Indicative Active, 2nd Person Singular
Root: μισέω  
Sense: to hate, pursue with hatred, detest.
ἔργα  works 
Parse: Noun, Accusative Neuter Plural
Root: ἔργον  
Sense: business, employment, that which any one is occupied.
τῶν  of  the 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
Νικολαϊτῶν  Nicolaitans 
Parse: Noun, Genitive Masculine Plural
Root: Νικολαί̈της  
Sense: a sect mentioned in Rev.
κἀγὼ  I  also 
Parse: Personal / Possessive Pronoun, Nominative 1st Person Singular
Root: κἀγώ  
Sense: and I.
μισῶ  hate 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: μισέω  
Sense: to hate, pursue with hatred, detest.