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Rev 2:20. Ἔχω κατὰ σοῦ) Not only some MSS., but by far the most witnesses, exhibit this reading,[37] which the others, by supplying of themselves πολλὰ, or πολὺ, or by inserting ὀλίγα from Rev 2:14, confirm by this very separation into the extremes. In such places the shorter reading is almost always genuine. See App. Crit. Ed. ii. on this passage. In the 19th verse the comparative πλείονα prefers the last works to the first, but it is not opposed to ὀλίγα. The Lord had neither many nor few things against the angel at Thyatira, but that one thing only which is expressly mentioned, as against the angel of the church at Ephesus, ch. Rev 2:4, where Andreas writes that ἕν, one thing, only is blamed. Wherefore the denunciations against these two are more gentle than those against the angel of the church at Pergamos, against whom the Lord had a few things.-ὅτι ἀφεῖς τὴν γυναῖκα Ἰεζάβελ, ἡ λέγουσα ἑαυτὴν προφῆτιν, καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλους) Wolf says, that he does not understand how ἀφεῖς can be said in Greek. But ἀφεῖς is read Exo 32:32, in the most approved editions: Chrys. hom. 3, ad Pox. Ant. in the notes of Ducæus, quotes ἀφεῖς, Exodus 32; and in the Apocalypse it is supported by the agreement of all the MSS.,[38] if you except the silence of one or two which are more carelessly collated. Comp. Marck. on Ap. ii. § 46, 53. From ἕω (Ion. ἕημι, in the common dialects ἵημι) is formed ἀφέω, ἀφέεις, ἀφέει, although ἀφεῖς only, and that contracted, is in use. However it is, there was no reason why John himself should not write ἀφεῖς, equally with the Greek copyists, the meaning being free from doubt. Arethas, who substitutes ἀφίης, in other places used Greek forms better than those employed by John, as they appeared to himself to be suitable. See below on ch. Rev 16:13. The same reasoning applies to the following words,[39] as far as relates to the MSS., καὶ διδάσκει καὶ πλανᾷ, the meaning of which also is obvious. For first the verb ἀφίημι is also put absolutely in Mat 3:15 : next, the defining of its object is here subjoined: thou permittest that woman, namely, to teach, and she does actually teach, etc. So ch. Rev 11:3, I will give to My two witnesses that they prophesy, and they shall prophesy. Comp. also Rev 13:16. See App. Crit. Ed. ii. We have given ἡ λέγουσα for τὴν λέγουσαν, which is otherwise free from difficulty.[40]-τὴν γυναῖκα) Many long ago read, τὴν γυναῖκά σου. Certainly she had a husband, for she had adulterers, Rev 2:22. The word σοῦ appears to be a gloss,[41] but it is suitable to the subject itself. But it is elegantly said, woman, for thy wife; either because such an ellipsis is of frequent occurrence, Act 7:20, or because the person spoken of here was an adulteress: comp. Joh 4:18; Act 24:24 : and, the woman Jezebel; though the very name of Jezebel would indicate a woman: for she usurped the office of teaching, contrary to that which is becoming to a woman.
[37] Cypr. 72 and h add “multa.” Rec. Text, with Amiat. MS. of Vulg., adds ὀλίγα. But ABC oppose the addition.-E.
[38] ABC support ἀφεῖς, an Alexandrine form: Rec. Text, without good authority, ἐᾶς.-E.
[39] ABC read καὶ διδάσκει καὶ πλανᾷ τούς. But Vulg. h Cypr. support Rec. Text, διδάσκειν καὶ πλανᾶσθαι.-E.
[40] Ἡ λέγουσα is the reading of AC. But Vulg. h. Cypr. 72, “quæ se dicit.” Rec. Text, τὴν λέγουσαν.-E.
[41] ABh Syr. Cypr. read σου; but C Vulg. and Rec. Text omit it.-E.