# Commentary on the Apocalypse - Author: [Victorinus of Pettau](https://sophiascriptura.com/fathers/authors/victorinus-of-pettau/) - Latin title: *Commentarii in Apocalypsin* - Date: late 3rd century (approximate) - Source: Johannes Haussleiter, ed., Victorini episcopi Petavionensis opera, CSEL 49 (Vienna: Tempsky, 1916) (Latin text: J. Haussleiter (CSEL 49, 1916), digitized by Open Greek and Latin, University of Leipzig (csel-dev), CC BY-SA 4.0) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Work page: https://sophiascriptura.com/fathers/victorinus-apocalypsin/ - Passages: 65 ## Commentary on the Apocalypse 1.1 - URL: https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-1-1 - Source: CSEL 49:15–18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Victorinus comments on the opening blessing and greeting of Revelation, the seven spirits, and Christ's first and second comings. ### Latin text Principium libri beatitudinem (legenti.) audienti et seruanti promittit, ut lectioni studens exinde opera discat et quae praecepit custodiat. gratia uobis et pax a deo qui est et qui erat et qui uenturus est. quia cum patre omnia fecit, non ex uirgine sumpsit initium. uenturus est: utique ad iudicandum. spiriturmi spiritu. in Esaia legimus: spiritus sapientiae et intellectus, consilii et fortitudinis, scientiae et pietatis, spiritus timoris dei. isti septem spiritus unius scilicet dona (sunt) spiritus sancti. et ab Iesu Christo qui est testis fidelis primogenitus ex mortuis. in homine suscepto perhibuit testimonium in mundo, in quo passus nos suo sanguine soluit a peccato et debellato inferno primus resurrexit a mortuis, et mors ei ultra non dominabitur, sed ipso regnante mundi regnum destructum est. et fecit nos regnum et sacerdotes, id est omnem fidelium ecclesiam, sicut Petrus apostolus dicit: gens sancta, regale sacerdotium. ecce uenit cum nubibus et uidebunt eum omnes populi. qui primo in suscepto homine uenit occultus, post paululum in maiestate et gloria ueniet ad iudicandum manifestus. ### English translation (Claude) The beginning of the book promises blessedness to the one who reads, hears, and keeps, so that, applying himself to the reading, he may learn from it what to do and keep what it commands. “Grace to you and peace from him who is and who was and who is to come.” He was, because with the Father he made all things; he did not take his beginning from the Virgin. “Is to come”: that is, to judge. “And from the seven spirits.” We read in Isaiah: “the Spirit of wisdom and understanding, of counsel and strength, of knowledge and godliness, the Spirit of the fear of God.” These seven spirits are the gifts of the one Holy Spirit. “And from Jesus Christ, who is the faithful witness, the firstborn from the dead.” In the humanity he assumed he bore witness in the world; in it he suffered and freed us from sin by his blood, and, having conquered the underworld, he was the first to rise from the dead; and death will no longer have dominion over him, but with him reigning the kingdom of the world has been destroyed. “And he made us a kingdom and priests,” that is, the whole church of the faithful, as the apostle Peter says: “a holy nation, a royal priesthood.” “Behold, he comes with the clouds, and all peoples will see him.” He who first came hidden in the humanity he assumed will shortly come openly in majesty and glory to judge. ### Scripture references - Rev 1:3: allusion, high confidence - Rev 1:4: quotation, high confidence - Rev 1:5: quotation, high confidence - Rev 1:6: quotation, high confidence - Rev 1:7: quotation, high confidence - Isa 11:2: quotation, high confidence - Isa 11:3: quotation, high confidence - Rom 6:9: allusion, high confidence - 1 Pet 2:9: quotation, high confidence ### Translation notes - The manuscript is damaged here and the editor has supplied letters; the words “spiriturmi spiritu” are garbled in the digital text and are taken as the lemma “and from the seven spirits.” - Quotations: Rev 1:3–7; Isa 11:2–3; Rom 6:9; 1 Pet 2:9. ### Citation (SBL) Victorinus, Comm. Apoc. 1.1 (CSEL 49:15–18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-1-1). ## Commentary on the Apocalypse 1.2 - URL: https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-1-2 - Source: CSEL 49:18–20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, glorified after his victory over death, walks among the churches, and his white head shows his eternity. ### Latin text Quod autem dicit: inter medium candelabrorum aureorum ambulantem similem filii hominis, similem dicit post mortem deuictam. in caelis cum ascendisset adunato et isto corpore cum spiritu gloriae, quam recepit a patre, potest iam quasi filius dei dici, non quasi filius hominis. ambulans inter medium candelabrorum aureorum, id est inter medium ecclesiarum, sicut per Salomonem dixit: inter semitas iustorum ambulo. cuius antiquitas et inmortalitas, maiestatis origo, in capite candor ostenditur. caput autem Christi deus est. ### English translation (Claude) As for his saying, “walking in the midst of the golden lampstands, one like a son of man,” he says “like” because it was after death had been conquered. When he had ascended into heaven, with this body too united with the spirit of glory which he received from the Father, he can now be called as it were Son of God, not as it were son of man. “Walking in the midst of the golden lampstands,” that is, in the midst of the churches, as he said through Solomon: “I walk in the paths of the righteous.” His antiquity and immortality, the source of his majesty, is shown by the whiteness of his head. For the head of Christ is God. ### Scripture references - Rev 1:13: quotation, high confidence - Prov 8:20: quotation, high confidence - Rev 1:14: allusion, high confidence - 1 Cor 11:3: quotation, high confidence ### Translation notes - Quotations: Rev 1:13; Prov 8:20; allusion to Rev 1:14; 1 Cor 11:3. ### Citation (SBL) Victorinus, Comm. Apoc. 1.2 (CSEL 49:18–20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-1-2). ## Commentary on the Apocalypse 1.3 - URL: https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-1-3 - Source: CSEL 49:20–22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's face is likened to the sun because, like the sun, he rose, set, and rose again. ### Latin text In facie autem claritas solis. facies eius apparitio illius fuit, qua locutus est hominibus faciem contra faciem. solis autem gloria minor est quam gloria domini, sed propter ortum et occasum et rursus ortum. quod natus sit et passus et resurrexit, ab eodem dedit similitudinem [eius] scriptura faciem eius gloriae solis. ### English translation (Claude) “And in his face the brightness of the sun.” His face was that appearance of his in which he spoke with men face to face. The glory of the sun is less than the glory of the Lord; but because of its rising and setting and rising again — because he was born, suffered, and rose again — Scripture for that reason likened his face to the glory of the sun. ### Scripture references - Rev 1:16: quotation, high confidence ### Translation notes - The editor deletes “eius” after “similitudinem.” Rev 1:16. ### Citation (SBL) Victorinus, Comm. Apoc. 1.3 (CSEL 49:20–22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-1-3). ## Commentary on the Apocalypse 1.4 - URL: https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-1-4 - Source: CSEL 49:22–24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The two-edged sword from Christ's mouth is the word of the two testaments, by which all will be judged. ### Latin text In ueste sacerdotali carnem quae corrupta non est a morte et habet per passionem aeternum sacerdotium apertissime traditum est. zona aurea accincta pectori: conflata conscien et purus spiritalis sensus traditus est ecclesiis. per gladium bis acutum de ore ipsius emicantem ostenditur ipsum esse, qui et nunc euangelii bona et prius per Moysen legis notitiam uniuerso orbi protulit. sed quia ex eodem uerbo omne genus humanum tam ueteris quam noui testamenti iudicaturus est, ideo gladius nominatus est. gladius enim militem armat, gladius hostem interficit, gladius desertorem punit. ut ostenderet apostolis, quia iudicium adnuntiabat, ait: non ueni pacem mittere sed gladium. et postquam consummauerat parabolas, ait ad illos: intellexistis omnia? dixerunt: ita. adiecit: propterea omnis scriba doctus de regno caelorum similis est patrifamilias proferenti de thesauro suo noua et uetera, noua: euangelica uerba, uetera: legis et prophetarum. haec de ore suo processisse Petro ait: uade ad mare et mitte hamum, et piscem qui primus ascenderit, aperto ore eius inuenies staterem — id est duos denarios — da pro me et pro te. et Dauid similiter ait per spiritum: semel locutus est deus, haec duo audiui, quia semel decreuit ab initio dominus, quod usque ad finem futurum est. haec ergo sunt duo testamenta, quae pro captu temporis aut duo denarii aut noua et uetera aut gladius bis acutus nominatur. denique cum iudex sit ipse a patre constitutus. nolens ostendere, quoniam uerbo praedicationis iudicabuntur homines. ait: putatis, quia ego uos iudicabo nouissima die? uerbum quod uobis locutus sum, illud iudicabit in nouissima die. et Paulus contra Antichristum ad Tessalonicenses ait: quem dominus interficiet spiritu oris sui. hic est ergo gladius bis acutus, procedens de ore eius. ### English translation (Claude) By the priestly garment it is most plainly declared that his flesh was not corrupted by death and that through his passion it holds an eternal priesthood. “Girded at the breast with a golden sash”: … a pure spiritual understanding has been handed down to the churches. By the two-edged sword flashing from his mouth it is shown that he is the one who has now brought to the whole world the good things of the gospel, and earlier, through Moses, the knowledge of the law. But because by the same word he will judge the whole human race, of both the Old and the New Testament, it is called a sword. For a sword arms the soldier, a sword kills the enemy, a sword punishes the deserter. To show the apostles that he was announcing judgment, he said: “I have not come to send peace but a sword.” And after he had finished the parables he said to them: “Have you understood all these things?” They said: “Yes.” He added: “Therefore every scribe learned in the kingdom of heaven is like a householder who brings out of his treasure things new and old.” New: the words of the gospel; old: those of the law and the prophets. That these came forth from his mouth he says to Peter: “Go to the sea and cast a hook, and when you open the mouth of the first fish that comes up you will find a stater” — that is, two denarii — “give it for me and for you.” And David likewise says through the Spirit: “God has spoken once; these two things I have heard,” because the Lord decreed once from the beginning what is to be until the end. These, then, are the two testaments, which according to the capacity of the time are called either two denarii, or new and old, or a two-edged sword. Finally, since he himself has been appointed judge by the Father, wishing to show that men will be judged by the word of the preaching, he says: “Do you think that I will judge you on the last day? The word that I have spoken to you, that will judge on the last day.” And Paul, writing to the Thessalonians against the Antichrist, says: “whom the Lord will kill with the spirit of his mouth.” This, then, is the two-edged sword proceeding from his mouth. ### Scripture references - Rev 1:13: quotation, high confidence - Rev 1:16: allusion, high confidence - Matt 10:34: quotation, high confidence - Matt 13:51: quotation, high confidence - Matt 13:52: quotation, high confidence - Matt 17:27: quotation, high confidence - Ps 62:11 (61:12 LXX): quotation, high confidence - John 12:47: quotation, medium confidence - John 12:48: quotation, high confidence - 2 Thess 2:8: quotation, high confidence ### Translation notes - The words “conflata conscien” are damaged in the manuscript and cannot be construed; they are marked “…”. - Quotations: Rev 1:13, 16; Matt 10:34; Matt 13:51–52; Matt 17:27; Ps 62:11 (LXX 61:12); John 12:47–48 (freely); 2 Thess 2:8. The stater as “two denarii” is Victorinus's own gloss. - Folio numbers of the manuscript and garbled supplement brackets in the digital text are removed. ### Citation (SBL) Victorinus, Comm. Apoc. 1.4 (CSEL 49:22–24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-1-4). ## Commentary on the Apocalypse 1.5 - URL: https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-1-5 - Source: CSEL 49:24–26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's voice is the peoples and the gift of baptism; his feet are the apostles, and the saints will gather in Judea. ### Latin text Vox eius tamquam uox aquarum multarum. aquae multae populi esse intelleguntur, sed et donum baptismi, quod emisit praecepto per apostolos diffundi ad salutem hominum. pedes eius similes aurichalco tamquam in fornace conflatos. apostolos dicit, quia per passionem conflati praedicauerunt uerbum eius; per quos enim ambulat praedicatio, merito pedes nominantur. unde propheta anticipauit dicendo: adoremus, ubi steterunt pedes eius, quoniam ubi illi primi steterunt et ecclesiam confirmauerunt, id est Iudeam, ibi omnes sancti conuenturi sunt et deum suum adoraturi. ### English translation (Claude) “His voice like the sound of many waters.” The many waters are understood to be peoples, but also the gift of baptism, which he sent out by his command through the apostles to be spread abroad for the salvation of men. “His feet like fine brass, as if refined in a furnace.” He means the apostles, because, refined through suffering, they preached his word; for those through whom the preaching travels are rightly called feet. Hence the prophet anticipated it, saying: “Let us worship where his feet have stood”; because where they first stood and established the church, that is, in Judea, there all the saints will gather and worship their God. ### Scripture references - Rev 1:15: quotation, high confidence - Rev 17:15: allusion, medium confidence - Ps 132:7 (131:7 LXX): quotation, high confidence ### Translation notes - Quotations: Rev 1:15; Ps 132:7 (LXX 131:7). The many waters as peoples: Rev 17:15. - The gathering of the saints in Judea belongs to Victorinus's expectation of an earthly kingdom of the saints (compare his comments on Rev 20–21). ### Citation (SBL) Victorinus, Comm. Apoc. 1.5 (CSEL 49:24–26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-1-5). ## Commentary on the Apocalypse 1.6 - URL: https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-1-6 - Source: CSEL 49:26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The seven stars in Christ's right hand are the sevenfold Spirit given to him by the Father. ### Latin text Septem stellae in dexteram. diximus, quia spiritus sanctus septiformis uirtutis datus est in potestatem eius a patre, sicut Petrus ad Iudeos exclamauit: dextera igitur dei exaltatus acceptum a patre spiritum effudit, hunc quem uidistis et audistis. sed et donum baptista anticipauerat discipulis suis dicendo: non enim de mensura dat spiritum. pater amat filium et omnia dedit in manu eius. istae sunt septem stellae. ### English translation (Claude) “Seven stars in his right hand.” We have said that the Holy Spirit of sevenfold power was given into his power by the Father, as Peter cried out to the Jews: “Being exalted, then, by the right hand of God, he received the Spirit from the Father and poured it out, this which you have seen and heard.” But the Baptist too had anticipated the gift, saying to his disciples: “For he does not give the Spirit by measure. The Father loves the Son and has given all things into his hand.” These are the seven stars. ### Scripture references - Rev 1:16: quotation, high confidence - Acts 2:33: quotation, high confidence - John 3:34: quotation, high confidence - John 3:35: quotation, high confidence ### Translation notes - Quotations: Rev 1:16; Acts 2:33; John 3:34–35 (spoken by John the Baptist in Victorinus's reading). ### Citation (SBL) Victorinus, Comm. Apoc. 1.6 (CSEL 49:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-1-6). ## Commentary on the Apocalypse 1.7 - URL: https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-1-7 - Source: CSEL 49:26–30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The seven churches addressed stand for the one catholic church, as do Paul's letters to seven churches and the seven women of Isaiah. ### Latin text Septem autem ecclesiae, quas nominatim uocabulis suis uocat, ad quas (et) epistolas facit, non quia illae solae (sint) ecclesiae aut principes, sed quia quod uni dicit, omnibus dicit; nihil enim differet, utrum quis uexillationi, paucorum militum numero, an per eam toto exercitu loquatur. denique siue in Asia siue in toto orbe, septem ecclesias omnes et septem nominatas unam esse catholicam Paulus docuit: primum quidem, ut seruaret (ipse) et ipsum, septem ecclesiarum non excessit numerum, sed scripsit ad Romanos, ad Corinthios. ad Ephesios, ad Tessalonicenses, ad Galatas, ad Philippenses, ad Colossenses; postea singularibus personis scripsit, ne excederet numerum septem ecclesiarum, et in breui contrahens praedicationem suam ait ad Timotheum: ut scias qualiter debeas conuersari in aede dei aut quae sit ecclesia uiui dei. hunc typum a spiritu sancto per Esaiam praedicari legimus de septem mulieribus, quae adprehenderunt hominem unum. unus autem homo Christus est, non ex semine natus. septem mulieres ecclesiae sunt, panem accipientes suum et tunicis suis uelatae, quae petunt auferri inproperium suum, ut inuocetur nomen illius super illas — panem autem: spiritum sanctum, qui nutrit in uitam aeternam: ( suum ): per credulitatem sibi promissum. ut tunicas suas id est sibi promissas, quibus cooperiri optant; denique ait Paulus: oportet hanc fragilitatem inuiolantiam et mortale hoc uestiri inmortalitatem: auferri inproperium suum: inproperium est peccatum pristinum quod aufertur in baptismo et incipit uocari homo Christianus, quod est: inuocetur nomen tuum super nos. in his ergo septem ecclesiis puta fieri de una ecclesia. ### English translation (Claude) As for the seven churches, which he calls by name and to which he also writes letters: not because they are the only churches, or the chief ones, but because what he says to one he says to all. For it makes no difference whether one speaks to a detachment, a small number of soldiers, or through it to the whole army. Indeed, whether in Asia or in the whole world, Paul taught that all seven churches, and the seven that are named, are one catholic church. First, to keep the figure himself, he did not go beyond the number of seven churches, but wrote to the Romans, the Corinthians, the Ephesians, the Thessalonians, the Galatians, the Philippians, and the Colossians; afterward he wrote to individual persons, so as not to exceed the number of seven churches; and, drawing his preaching together in brief, he says to Timothy: “that you may know how you ought to conduct yourself in the house of God, which is the church of the living God.” We read that this figure was proclaimed by the Holy Spirit through Isaiah in the seven women who took hold of one man. The one man is Christ, not born of seed. The seven women are the churches, taking their own bread and covered with their own garments, who ask that their reproach be taken away and that his name be called upon them. The bread is the Holy Spirit, who nourishes to eternal life; “their own”: promised to them through belief; their garments: that is, those promised to them, with which they long to be covered; as Paul says: “this frailty must put on incorruption and this mortal put on immortality.” “Take away their reproach”: the reproach is the original sin, which is taken away in baptism, and a person begins to be called a Christian, which is: “let your name be called upon us.” In these seven churches, then, understand the one church. ### Scripture references - Rev 1:11: allusion, high confidence - 1 Tim 3:15: quotation, high confidence - Isa 4:1: quotation, high confidence - 1 Cor 15:53: quotation, high confidence ### Translation notes - Quotations: 1 Tim 3:15; Isa 4:1; 1 Cor 15:53 (the digital text's “inuiolantiam” is unclear and is translated by the sense of the verse). - The original sin taken away in baptism is Victorinus's wording; translated as written. ### Citation (SBL) Victorinus, Comm. Apoc. 1.7 (CSEL 49:26–30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-1-7). ## Commentary on the Apocalypse 1.8 - URL: https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-1-8 - Source: CSEL 49:30–32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The seven letters address seven kinds of Christians, calling all to repentance. ### Latin text Pro qualitate fidei et electionis aut ad eos scripsit, qui et laborant in saeculo et operantur de frugalitate laboris sui et patientes sunt et, cum uideant quosdam homines in ecclesia dissipatores et pestiferos, ne dispersio fiat, portant illos — admonet tamen eos de amore, in quo fides desit, ut agant paenitentiam —: aut ad eos qui locis crudelibus inhabitant inter persecutores et perseuerant esse fideles; aut ad eos qui humiliter instructi in fide fortiter perseuerant; aut ad eos qui sub praetextu misericordiae inlicita peccata in ecclesia inducendo docent alios ea facere; (aut ad eos qui sunt in ecclesia faciles; aut ad eos qui neglegentes nomine tantum Christiani sunt:) aut arguit eos qui student scripturas et laborant cognoscere arcana praedicationis et dei opus facere nolunt, id est misericordiam et amorem. omnibus paenitentiam denuntiat, omnibus iudicium adnuntiat. ### English translation (Claude) According to the quality of their faith and election, he writes either to those who labor in the world, work thriftily with their own labor, and are patient, and who, when they see certain wasteful and pestilent people in the church, bear with them so that there may be no scattering — yet he warns them about love, in which faith is lacking, that they should repent; or to those who live in cruel places among persecutors and persevere in being faithful; or to those who, humbly instructed in the faith, persevere bravely; or to those who, under the pretext of mercy, bring forbidden sins into the church and teach others to commit them; (or to those in the church who are easygoing; or to those who are negligent and Christians in name only;) or he rebukes those who study the Scriptures and labor to learn the hidden meanings of the preaching but will not do the work of God, that is, mercy and love. To all he proclaims repentance, to all he announces judgment. ### Scripture references - Rev 2:1: allusion, medium confidence ### Translation notes - The words in round brackets are the editor's supplement and are translated. ### Citation (SBL) Victorinus, Comm. Apoc. 1.8 (CSEL 49:30–32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-1-8). ## Commentary on the Apocalypse 2.1 - URL: https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-2-1 - Source: CSEL 49:32–34 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The letter to Ephesus praises their labor and hatred of the Nicolaitan heresy but warns them to return to their first love. ### Latin text In prima quidem epistola ait: scio laborem tuum et opera m tuam — scio te et laborare et operari uideo et patientem esse: ne putes me longe morari abs te —, et quia non potes portare malos, et se dicunt apostolos esse, inuenisti eos mendaces et patientiam habes propter nomen meum. haec uniuersa ad laudem spectant, et laudem non mediocrem. sed et tales uiros et talem classem talesque electionis homines oportet omnimodo admoneri, ne debitis sibi bonis fraudentur. pauca dixit se habere aduersus illos: amorem tuum, inquit, pristinum deseruisti: memento, unde cecideris. qui cadit, de alto cadit; et ideo ait unde, quia omnimodo usque ad nouissimum amoris opera exercenda sunt, quod est principale mandatum. denique nisi fiat, minatus est mouere candelabrum de loco suo. id est spargere plebem. odire se autem opera Nicolaitarum. quia et ipse odio habebat: hoc ad laudem spectat. (Nicolaitarum autem opera: ante illud temporis factiosi homines (et) pestiferi nomine Nicolai ministri fecerant sibi heresim, ut delibatum exorcizaretur, ut manducari posset, et ut quicumque fornicatus esset, octaua die pacem acciperet. ideo conlaudat illos, ad quos scripsit, quibus talibus et tam magnis uiris promisit lignum uitae quod est in paradiso dei sui. ### English translation (Claude) In the first letter he says: “I know your labor and your works and your patience” — I know that you labor, and I see that you work and are patient: do not think that I am far away from you — “and that you cannot bear evil men, and those who say they are apostles, you have found them to be liars, and you have patience for my name's sake.” All this looks to praise, and no small praise. But such men, such a class, and people of such election must by all means be warned, so that they may not be cheated of the good things due to them. He said he had a few things against them: “You have abandoned your first love,” he says; “remember from where you have fallen.” One who falls falls from a height; and so he says “from where,” because the works of love, which is the chief commandment, must be practiced in every way to the very end. Finally, unless this is done, he threatened to move the lampstand from its place, that is, to scatter the people. That they hate the works of the Nicolaitans, since he too hated them: this looks to praise. (The works of the Nicolaitans: before that time, factious and pestilent men, in the name of the deacon Nicolaus, had made a heresy for themselves: that food offered to idols should be exorcised so that it could be eaten, and that whoever had committed sexual immorality should receive the peace on the eighth day.) Therefore he praises those to whom he wrote, and to such great men he promised the tree of life which is in the paradise of his God. ### Scripture references - Rev 2:2: quotation, high confidence - Rev 2:3: quotation, high confidence - Rev 2:4: quotation, high confidence - Rev 2:5: quotation, high confidence - Rev 2:6: allusion, high confidence - Rev 2:7: allusion, high confidence - Acts 6:5: allusion, medium confidence ### Translation notes - Quotations: Rev 2:2–7. Nicolaus the deacon: Acts 6:5. “Receive the peace” means to be readmitted to communion after sin. - The parenthesis opened before “Nicolaitarum” is closed only in 2.2; the digital text follows the edition. ### Citation (SBL) Victorinus, Comm. Apoc. 2.1 (CSEL 49:32–34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-2-1). ## Commentary on the Apocalypse 2.2 - URL: https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-2-2 - Source: CSEL 49:34–36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The letter to Smyrna praises the poor who endure slander and promises that the persevering will escape the second death. ### Latin text Sequens epistola sequentem conuersationem alterius classis et consuetudinis detegit. denique ait: scio uos et pauperes esse et laborare, sed diuites estis; scit enim apud se talibus diuitias esse reconditas, et detractationem de Iudeis quos negat esse Iudeos, sed sinagogam satanae, quoniam (ab) Antichristo colliguntur, quibus ait, ut perseuerent usque ad mortem, et: qui perseuerauerit, non laedetur a morte secunda, id est non castigabitur in inferno). ### English translation (Claude) The next letter reveals the next way of life, of another class and habit. He says: “I know that you are poor and labor, but you are rich”; for he knows that riches are stored up with him for such people; and he speaks of the slander from the Jews, whom he denies to be Jews, calling them a synagogue of Satan, since they are gathered by the Antichrist. He tells them to persevere until death, and: “whoever perseveres will not be harmed by the second death,” that is, will not be punished in hell. ### Scripture references - Rev 2:9: quotation, high confidence - Rev 2:10: allusion, high confidence - Rev 2:11: quotation, high confidence ### Translation notes - Quotations: Rev 2:9–11 (freely). - The statement about the Jews is Victorinus's reading of Rev 2:9; translated as written. ### Citation (SBL) Victorinus, Comm. Apoc. 2.2 (CSEL 49:34–36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-2-2). ## Commentary on the Apocalypse 2.3 - URL: https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-2-3 - Source: CSEL 49:36–38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The letter to Pergamum warns those who, like Balaam, permit idol food and immorality, and promises the conquerors immortality and adoption. ### Latin text Tertia classis sanctorum ostendit esse uiros, qui fortes sunt in fide et non expauescunt persecutionem. sed quia in illis alii proni sunt ad inlicitas permissiones, ait: pugnabo cum illis gladio oris mei, id est quid praeceperim dicam et quid feceritis conferam. nam Balaam doctrinam [qui] docebat mittere scandalum ante oculos filiorum Israel, esse delibata et fornicari: olim notum est; ille enim hoc consilium dedit regi Moabitarum et sic scandalizauerunt populum. sic, inquit, et uos habetis inter uos tenentes doctrinam et sub praetextu misericordiae alios uitiatis. qui uicerit, inquit, dabo illi de manna absconsum: ( manna absconsum ) inmortalitas est, gemma alba adoptio est in filium dei. nomen nouum christianum est. ### English translation (Claude) The third class of saints shows men who are strong in faith and do not fear persecution. But because some among them are inclined to forbidden permissions, he says: “I will fight with them with the sword of my mouth,” that is, I will say what I commanded and set it beside what you have done. For the teaching of Balaam, who taught putting a stumbling block before the eyes of the children of Israel, to eat food offered to idols and to commit sexual immorality, has long been known; for he gave this advice to the king of the Moabites, and so they made the people stumble. “So,” he says, “you too have among you those who hold the teaching,” and under the pretext of mercy you corrupt others. “To him who conquers,” he says, “I will give of the hidden manna”: the hidden manna is immortality; the white stone is adoption as a son of God; the new name is “Christian.” ### Scripture references - Rev 2:13: allusion, high confidence - Rev 2:14: allusion, high confidence - Rev 2:15: quotation, high confidence - Rev 2:16: quotation, high confidence - Rev 2:17: quotation, high confidence - Num 31:16: allusion, high confidence - Num 25:1: allusion, medium confidence ### Translation notes - The editor deletes “qui” before “docebat.” - Quotations: Rev 2:13–17. Balaam's counsel: Num 31:16; 25:1–2. ### Citation (SBL) Victorinus, Comm. Apoc. 2.3 (CSEL 49:36–38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-2-3). ## Commentary on the Apocalypse 2.4 - URL: https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-2-4 - Source: CSEL 49:38–40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The letter to Thyatira rebukes those who grant forbidden reconciliation and heed new prophecies, and promises the conquerors the first resurrection. ### Latin text Quarta classis nobilitatem fidelium operantium cotidie et maiora facientium opera significat. sed et ibi quoque esse faciles homines ad inlicitas paces dandas et nouas prophetias adtendendas ostendit et arguit et praemonet ceteros, quibus non placet hoc fieri, qui cognoscunt nequitias aduersarii, quibus malis et dolis quaerit inducere in capite fidelium pericula, et ideo ait: non mitto super uos aliud pondus - (id est non dedi uobis legis obseruationes et onera, quod est aliud pondus) — ut quod habetis teneatis, donec uenio. et qui uicerit dabo illi potestatem super nationes — id est iudicem illum constituam inter ceteros sanctos — et stellam matutinam dabo illi; primam resurrectionem scilicet promisit. stella enim matutina noctem fugat et lucem adnuntiat, id est diei initium. ### English translation (Claude) The fourth class signifies the nobility of the faithful who work daily and do ever greater works. But there too he shows that there are easygoing people, ready to grant forbidden peace and to heed new prophecies; he rebukes them and forewarns the others, who are not pleased that this happens and who know the wickedness of the adversary, the evils and tricks by which he seeks to bring dangers on the heads of the faithful. And so he says: “I do not lay on you another burden” (that is, I have not given you the observances and burdens of the law, which is “another burden”) “only hold fast what you have until I come.” “And to him who conquers I will give authority over the nations” — that is, I will make him a judge among the other saints — “and I will give him the morning star”; that is, he promised the first resurrection. For the morning star puts the night to flight and announces the light, that is, the beginning of the day. ### Scripture references - Rev 2:19: allusion, high confidence - Rev 2:20: allusion, medium confidence - Rev 2:24: quotation, high confidence - Rev 2:25: quotation, high confidence - Rev 2:26: quotation, high confidence - Rev 2:28: quotation, high confidence - Rev 20:5: allusion, medium confidence ### Translation notes - “New prophecies” may refer to the New Prophecy (Montanism) or simply to the false prophetess of Rev 2:20; uncertain. - Quotations: Rev 2:24–28. The “first resurrection” (Rev 20:5–6) belongs to Victorinus's millenarian expectation. ### Citation (SBL) Victorinus, Comm. Apoc. 2.4 (CSEL 49:38–40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-2-4). ## Commentary on the Apocalypse 3.1 - URL: https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-3-1 - Source: CSEL 49:40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The letter to Sardis rebukes Christians in name only who lack works. ### Latin text Quinta classis, electio aut conuersatio sanctorum declarat homines neglegentes, aliud quam quod oportet in saeculo agentes, opere inanes, nomine tantummodo Christianos. et ideo hortatur illos, si quo modo reuersi (a) neglegentia periclitanti possint salui esse. stabili, inquit. ea quae moritura erant; non inuenio operam tuam plenam coram deo meo. non enim satis est arborem uiuere (et uirere) et fructum non habere: sic nec satis est Christianum dici et se ipsum confiteri et Christiani opera non habere. ### English translation (Claude) The fifth class, the election or way of life of the saints, shows negligent people, doing in the world other than they ought, empty of works, Christians in name only. And so he exhorts them, if somehow, turning back from a perilous negligence, they may be saved. “Strengthen,” he says, “the things that were about to die; I do not find your work complete before my God.” For it is not enough for a tree to live (and be green) and bear no fruit; so neither is it enough to be called a Christian and to confess oneself one and not have the works of a Christian. ### Scripture references - Rev 3:1: allusion, high confidence - Rev 3:2: quotation, high confidence ### Translation notes - Quotation: Rev 3:2. Round brackets are the editor's supplements. ### Citation (SBL) Victorinus, Comm. Apoc. 3.1 (CSEL 49:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-3-1). ## Commentary on the Apocalypse 3.2 - URL: https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-3-2 - Source: CSEL 49:40–42 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The letter to Philadelphia praises the humble and unlearned who hold the faith firmly. ### Latin text Sexta classis, [et] conuersatio electionis optima, consuetudo sanctorum (declaratur, horum scilicet, qui humiles in saeculo et rusticani in scripturis et fidem inmobiliter tenent nec omnino ullo casu timefacti retrahuntur a fide. ideo ait ad illos: dedi ante uos ostium apertum, et ait: quoniam seruasti uerbum patientiae meae — in tam paruis uiribus — et ego te seruabo de hora temptationis: ut sciant huiusmodi gloriam suam, nec in temptationis eos tradi permittit. qui uicerit, inquit, fiet columna) in templo dei: columna autem decor est aedificii, id est qui perseuerauerit, tantam nobilitatem in ecclesia consequetur. ### English translation (Claude) The sixth class, the best way of life of the elect, shows the habit of the saints, namely of those who are humble in the world and unlearned in the Scriptures, who hold the faith immovably and are not frightened back from the faith by any mischance at all. Therefore he says to them: “I have set before you an open door,” and he says: “because you have kept the word of my patience” — with such small strength — “I too will keep you from the hour of trial,” so that such people may know their glory; nor does he allow them to be handed over to trial. “He who conquers,” he says, “will become a pillar in the temple of God”: a pillar is the ornament of a building; that is, whoever perseveres will attain such nobility in the church. ### Scripture references - Rev 3:8: quotation, high confidence - Rev 3:10: quotation, high confidence - Rev 3:12: quotation, high confidence ### Translation notes - The editor deletes “et” after “Sexta classis.” Quotations: Rev 3:8, 10, 12. ### Citation (SBL) Victorinus, Comm. Apoc. 3.2 (CSEL 49:40–42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-3-2). ## Commentary on the Apocalypse 3.3 - URL: https://sophiascriptura.com/fathers/victorinus-apocalypsin/1-1/#p-3-3 - Source: CSEL 49:42–44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The letter to Laodicea rebukes lukewarm, learned, wealthy believers without works and calls them to repentance. ### Latin text Haec quoque electio, septima classis, declarat homines locupletes, credentes in dignitatibus conlocatos, sed credentes ut homines locupletes, apud quos in cubiculo scripturae quidem tractantur, foris autem an sint fideles a nemine intelleguntur, scilicet iactantes et dicentes se omnia cognoscere, praediti fiducia litteraturae, opera autem uacantes. et ideo ait ad illos neque frigidos neque calidos eos esse, id est neque incredibiles (neque fideles); ad omnes enim omnia sunt. et quoniam (qui) neque frigidus est neque calidus est, tepidus sit necesse est, ut nausiam faciat: et euomam eum, inquit, de ore meo. nausia quia sit odibilis, neminem latet: sic et huiusmodi homines. cum fuerint proiecti. sed quia tempus est paenitentiae, ait: consulo tibi. emas a me aurum conflatum, id est