Apocalypse 2:11

Darby's French Translation

Que celui qui a des oreilles écoute ce que l'Esprit dit aux assemblées. Celui qui vaincra n'aura point à souffrir de la seconde mort.

Parallel Translations

La Bible David Martin (1744)
Que celui qui a des oreilles, �coute ce que l'Esprit dit aux Eglises. Celui qui vaincra sera mis � couvert de la mort seconde.

La Bible Ostervald (1996)
Que celui qui a des oreilles, �coute ce que l'Esprit dit aux �glises: Celui qui vaincra, ne recevra aucun dommage de la seconde mort.

Louis Segond (1910)
Que celui qui a des oreilles entende ce que l'Esprit dit aux Eglises: Celui qui vaincra n'aura pas � souffrir la seconde mort.

Bible Verse Review
  from Treasury of Scripure Knowledge

that hath: Revelation 2:7, Revelation 13:9

the second: Revelation 20:6, Revelation 20:14, Revelation 21:8

Reciprocal: Genesis 2:17 - surely 2 Chronicles 15:2 - Hear ye me Psalms 49:1 - Hear Proverbs 5:1 - attend Isaiah 28:23 - General Jeremiah 7:2 - Hear Daniel 3:18 - be it Hosea 4:1 - Hear Micah 1:2 - hearken Matthew 11:15 - General Matthew 13:9 - General Mark 4:3 - Hearken Mark 4:23 - General Mark 7:16 - General Luke 6:23 - your Luke 8:8 - He that Luke 14:35 - He John 14:26 - he Acts 1:2 - through Acts 13:16 - give Romans 2:7 - patient Galatians 6:9 - if Philippians 1:30 - the same 1 Timothy 4:1 - the Spirit Hebrews 10:15 - General 1 John 5:4 - overcometh Revelation 2:17 - hath Revelation 2:23 - and all Revelation 2:26 - he Revelation 3:22 - General Revelation 12:11 - they overcame Revelation 21:7 - overcometh Revelation 22:16 - General Revelation 22:19 - and from

Gill's Notes on the Bible

He that hath an ear, let him hear,....

:-;

he that overcometh; and is not intimidated by poverty, confiscation of goods, tribulation, persecution, and death itself, but through Christ is a conqueror, and more than a conqueror over all these things:

shall not be hurt of the second death; by which is meant eternal death, in distinction from a corporeal and temporal one; and lies in a destruction of both body and soul in hell, and in an everlasting separation from God, and a continual sense of divine wrath; but of this the saints shall never be hurt, they are ordained to eternal life; this is secured for them in Christ, and he has it in his hands for them, and will give it to them. The phrase is Jewish, and is opposed to the first death, or the death of the body; which is the effect of sin, and is appointed of God, and which the people of God die as well as others; but the second death is peculiar to wicked men. So the Jerusalem Targum on Deuteronomy 33:6; paraphrases those words, "let Reuben live, and not die", thus;

"let Reuben live in this world, and not die במותא תניינא, "by the second death", with which the wicked die in the world to come.''

Of which sense of the text and phrase Epiphanius makes mention q. See the same phrase in the Targum of Jonathan ben Uzziel, in

Isaiah 22:14; and in Jeremiah 51:39; and in Philo the Jew r.

q Contr. Haeres. Haeres. 9. r De Praemiis & Poenis, p. 921.

Barnes' Notes on the Bible

He that hath an ear ... - See the notes on Revelation 2:7.

He that overcometh - See the notes on Revelation 2:7. The particular promise here is made to him that should “overcome”; that is, that would gain the victory in the persecutions which were to come upon them. The reference is to him who would show the sustaining power of religion in times of persecution; who would not yield his principles when opposed and persecuted; who would be triumphant when so many efforts were made to induce him to apostatize and abandon the cause.

Shall not be hurt of the second death - By a second death. That is, he will have nothing to fear in the future world. The punishment of hell is often called death, not in the sense that the soul will cease to exist, but:

(a)Because death is the most fearful thing of which we have any knowledge, and

(b)Because there is a striking similarity, in many respects, between death and future punishment.

Death cuts off from life - and so the second death cuts off from eternal life; death puts an end to all our hopes here, and the second death to all our hopes forever; death is attended with terrors and alarms - the faint and feeble emblem of the terrors and alarms in the world of woe. The phrase, “the second death,” is three times used elsewhere by John in this book Revelation 20:6, Revelation 20:14; Revelation 21:8, but does not occur elsewhere in the New Testament. The words “death” and “to die,” however, are not infrequently used to denote the future punishment of the wicked.

The promise here made would be all that was necessary to sustain them in their trials. Nothing more is requisite to make the burdens of life tolerable than an assurance that, when we reach the end of our earthly journey, we have arrived at the close of suffering, and that beyond the grave there is no power that can harm us. Religion, indeed, does not promise to its friends exemption from death in one form. To none of the race has such a promise ever been made, and to but two has the favor been granted to pass to heaven without tasting death. It could have been granted to all the redeemed, but there were good reasons why it should not be; that is, why it would be better that even they who are to dwell in heaven should return to the dust, and sleep in the tomb, than that they should be removed by perpetual miracle, translating them to heaven. Religion, therefore, does not come to us with any promise that we shall not die. But it comes with the assurance that we shall be sustained in the dying hour; that the Redeemer will accompany us through the dark valley; that death to us will be a calm and quiet slumber, in the hope of awakening in the morning of the resurrection; that we shall be raised up again with bodies incorruptible and undecaying; and that beyond the grave we shall never fear death in any form. What more is needful to enable us to bear with patience the trials of this life, and to look upon death when it does come, disarmed as it is of its sting 1 Corinthians 15:55-57, with calmness and peace?

The Epistle to the Church at Pergamos

The contents of the epistle Revelation 2:12-17 are as follows:

1. A reference, as is usual in these epistles, to some attribute of Him who addressed them, suited to inspire respect, and adapted to a state of things existing in the church, Revelation 2:12. That to which the Saviour here directs their attention is, that he has “the sharp sword with two edges” - implying Revelation 2:16 that he had the power of punishing.

(2)A statement, in the usual form, that he was thoroughly acquainted with the state of the church; that he saw all their difficulties; all that there was to commend, and all that there was to reprove, Revelation 2:13.

(3)A commendation to the church for its fidelity, especially in a time of severe persecution, when one of her faithful friends was slain, Revelation 2:13.

1. A reproof of the church for tolerating some who held false and pernicious doctrines - doctrines such as were taught by Balaam, and the doctrines of the Nicolaitanes, Revelation 2:14-15.

(5)A solemn threat that, unless they repented, he would come against them, and inflict summary punishment on them, Revelation 2:16.

(6)The usual call upon all to hear what the Spirit says to the churches, and a promise to those who should overcome, Revelation 2:17.

Pergamos was a city in the southern part of Mysia, the capital of a kingdom of that name, and afterward of the Roman province of Asia Propria. It was on the bank of the river Caicus, which is formed by the union of two branches meeting thirty or forty miles above its mouth, and watering a valley not exceeded in beauty and fertility by any in the world. The city of Pergamos stood about twenty miles from the sea. It was on the northern bank of the river, at the base and on the declivity of two high and steep mountains. About two centuries before the Christian era, Pergamos became the residence of the celebrated kings of the family of Attals, and a seat of literature and the arts. King Eumenes, the second of the name, greatly beautified the town, and so increased the number of volumes in the library that they amounted to 200,000. This library remained at Pergamos after the kingdom of the Artali had lost its independence, until Antony removed it to Egypt, and presented it to Queen Cleopatra (Pliny, Hist. Nat. 3:2). It is an old tradition, that, as the papyrus plant had not begun to be exported from Egypt (Kitto), or as Ptolemy refused to sell it to Eumenes (Prof. Stuart), sheep and goat skins, prepared for the purpose, were used for manuscripts; and as the art of preparing them was brought to perfection at Pergamos, they, from that circumstance, obtained the name of “pergamena” (περγαμηνή pergamēnē) or “parchment.”

The last king of Pergamos bequeathed his treasures to the Romans, who took possession of the kingdom also, and created it into a province by the name of Asia Propria. Under the Romans, it retained that authority over the cities of Asia which it had acquired under the successors of Attalus. The present name of the place is Bergamos, and it is of considerable importance, containing a population of about 14,000, of whom about 3000 are Greeks, 300 Armenians, and the rest Turks. Macfarlane describes the approach to the town as very beautiful: “The approach to this ancient and decayed city was as impressive as well might be. After crossing the Caicus, I saw, looking over three vast tumuli, or sepulchral barrows, similar to those on the plains of Troy, the Turkish city of Pergamos, with its tall minarets, and its taller cypresses, situated on the lower declivities and at the foot of the Acropolis, whose bold gray brow was crowned by the rugged walls of a barbarous castle, the usurper of the site of a magnificent Greek temple. The town consists, for the most part, of small and mean wooden houses, among which appear the remains of early Christian churches. None of these churches have any scriptural or apocalyptic interest connected with them, having been erected several centuries after the ministry of the apostles, and when Christianity was not an humble and despised creed, but the adopted religion of a vast empire.

The pagan temples have fared worse than these Christian churches. The fanes of Jupiter and Diana, of Aesculapius and Venus, are prostrate in the dust; and where they have not been carried away by the Turks, to be cut up into tombstones or to pound into mortar, the Corinthian and Ionic columns, the splendid capitals, the cornices and the pediments, all in the highest ornament, are thrown into unsightly heaps” (“Visit to the Seven Apocalyptic Churches,” 1832. Compare “Missionary Herald” for 1839, pp. 228-230). The engraving represents the ruins of one of the ancient churches in Pergamos.

Clarke's Notes on the Bible

Verse Revelation 2:11. He that overcometh — The conqueror who has stood firm in every trial, and vanquished all his adversaries.

Shall not be hurt of the second death. — That is, an eternal separation from God and the glory of his power; as what we commonly mean by final perdition. This is another rabbinical mode of speech in very frequent use, and by it they understand the punishment of hell in a future life.