Revelation 2 — Clausal Layout (English)

independentparticipialrelativepurposecomparativecontentconditionalphrase modifierdashed = verbless / suspended

Flush-left = a main (independent) clause. Each dependent line begins directly beneath the word it attaches to in the line above — the anchor word is dotted-underlined, and lights up when you hover its dependent clause; each tag also names the attachment. A dashed border marks verbless, elliptical, or suspended lines. Where a long sentence's staircase runs wider than the page, the diagram scrolls sideways. (In print, or without JavaScript, lines fall back to stepped indent columns.)

To Ephesus — first love abandoned 2:1–7

v. 1 — the address and the self-predication

To the angel of the church in Ephesus write:independent — the dictation frame — the first of four oracles on the Asian circuit

These things says the one who holds the seven stars in his right hand,content — the speech-frame — Τάδε λέγει, the LXX 'thus says the Lord' now on Christ's lips; the title from 1:16, 20

who walks among the seven golden lampstands:participial — the second title hangs under the frame — present among the churches he inspects (1:13)

vv. 2–3 — the diagnosis: Οἶδα and the commendation chain

I know your works and your toil and your endurance,independent — the diagnostic οἶδα — the letter body set flush left, at Christ's own discourse level

and that you cannot bear evil men,content — the object-chain turns to a ὅτι clause

and that you tested those who call themselves apostlescontent — ὅτι carried over — Semitic parataxis keeps the chain inside the 'I know'

and are not,relative — parataxis again — the finite καί-clause continues the participle; flagged, not corrected

and that you found them false;content — the verdict on the false apostles — tested and exposed

And you have endurance,independent — direct address now — the flush-left καί-chain, Revelation's paratactic idiom

and you have borne up for the sake of my name,independent — βαστάζω again — they cannot 'bear' the evil (v. 2) yet have 'borne' for the name

and you have not grown weary.independent — the wordplay seals it — κόπος (v. 2) without κοπιάω: toil, yet no weariness

vv. 4–6 — the charge, the triple summons, the concession

But I have against youindependent — the ἀλλά-turn — the letters' fixed charge formula

that you have abandoned your first love.content — the charge — τὴν πρώτην fronted for weight: the first love left behind

Remember thereforeindependent — the triple summons opens — present imperative: keep remembering

from where you have fallen,content — indirect question — the fall measured from the height

and repentindependent — aorist now — a decisive break

and do the first works;independent — the third command — τὰ πρῶτα answering τὴν πρώτην (v. 4)

but if not —conditional — elliptical protasis leaning forward on the threat below (so no anchor)

I am coming to youindependent — futuristic present — the visitation already under way

and will remove your lampstand from its place,independent — the sanction — the church itself (1:20) taken off its stand

unless you repent.conditional — trailing protasis — backward-leaning, so anchored: the threat still conditional

But this you have,independent — the concession — ἀλλά once more, now in their favor

that you hate the works of the Nicolaitans,content — epexegetic ὅτι on τοῦτο — the right hatred

which I also hate.relative — Christ's own concurrence — κἀγώ

v. 7 — the call to hear and the conqueror's promise

The one who has an ear, let him hearindependent — the prophetic-call refrain that closes every letter

what the Spirit says to the churches.content — indirect question — Christ's words are the Spirit's, and to all the churches

To the one who conquers I will grant him to eat from the tree of life,independent — pendent dative resumed by the redundant αὐτῷ — the Semitic casus-pendens idiom, kept, not corrected

which is in the paradise of God.relative — Gen 2:9 — Eden's tree regained: the first promise

To Smyrna — poor, yet rich 2:8–11

v. 8 — the address: the First and the Last

And to the angel of the church in Smyrna write:independent — the second oracle — the frame verbatim

These things says the First and the Last,content — the title from 1:17 — Isa 44:6, God's own name on Christ

who became dead and lived again:relative — the credential for a martyr church — death entered, death exited

v. 9 — the diagnosis: poor, yet rich

I know your affliction and your povertyindependent — the οἶδα opening — the one letter (with Philadelphia) that carries no charge

— but you are rich —independent — adversative parenthesis breaking the object-chain: the paradox of Smyrna

and the slander from those who say they are Jewsphrase modifier — the object-chain resumes on Οἶδα — the third thing known

and are not,relative — Semitic parataxis — the finite clause rides the participle (as in v. 2)

but a synagogue of Satan.relative — the verbless verdict — the counter-name: not the assembly of the Lord but Satan's

vv. 10–11 — fear nothing: the ten days, the crown, the second death

Fear nothingindependent — present imperative — stop fearing, keep not fearing

of what you are about to suffer.relative — headless relative on μηδέν — the suffering foreseen and bounded

Behold, the devil is about to cast some of you into prison,independent — ἰδού — the apocalyptic pointer; ἐξ ὑμῶν partitive with its object ('some') unexpressed

that you may be tested,purpose — the purpose — the devil's assault doubling as the proving

and you will have tribulation for ten days.independent — the affliction numbered — ten days: severe, but set and short

Be faithful unto death,independent — γίνου — keep proving faithful, to the point of dying

and I will give you the crown of life.independent — paratactic καί with conditional force — be faithful, and (then) the victor's στέφανος

The one who has an ear, let him hearindependent — the refrain

what the Spirit says to the churches.content — the Spirit's word to all

The one who conquers will never be harmed by the second death.independent — here a plain nominative subject — οὐ μή, the strongest denial: death may come once, not twice (20:6, 14)

To Pergamum — where Satan's throne is 2:12–17

v. 12 — the address: the sharp two-edged sword

And to the angel of the church in Pergamum write:independent — the third oracle

These things says the one who has the sharp two-edged sword:content — the title from 1:16 — the ῥομφαία that returns as threat in v. 16

v. 13 — the diagnosis: holding fast where Satan is enthroned

I knowindependent — the diagnostic verb alone — everything that follows is its object

where you dwell,content — indirect question — the address itself is the trial

where the throne of Satan is,relative — verbless local relative — Satan's θρόνος: the imperial-cult seat (or the great altar) of Pergamum

and you hold fast my name,independent — κρατέω — the church grips the name as Christ grips the stars (v. 1)

and you did not deny my faithindependent — aorist — one remembered crisis, not a general habit

even in the days of Antipas my witness, my faithful one,phrase modifier — solecism — indeclinable Ἀντιπᾶς stands nominative where the genitive is required; flagged, not corrected

who was killed among you,relative — the one named martyr of the seven letters

where Satan dwells.relative — the ring closes — κατοικεῖ frames the verse: you dwell where Satan dwells

vv. 14–16 — the charge: Balaam's teaching, and the sword of the mouth

But I have a few things against you,independent — the charge formula — ὀλίγα: few, yet lethal

that you have there some who hold the teaching of Balaam,content — epexegetic ὅτι on ὀλίγα — the same κρατέω: some grip Balaam's teaching as the church grips the name (v. 13)

who taught Balak to put a stumbling block before the sons of Israel,relative — Num 25 read through 31:16 — διδάσκω with the dative τῷ Βαλάκ, a Semitizing rection; the Βαλαάμ/Βαλάκ/βαλεῖν jingle

to eat food sacrificed to idols and to commit immorality.content — epexegetic infinitives — the stumbling block itemized: idol-meat and immorality

So you also have some who hold the teaching of the Nicolaitans likewise.independent — οὕτως … ὁμοίως — the ancient error under its modern name: what Ephesus hates (v. 6), Pergamum houses

Repent therefore;independent — one aorist command — the church repents of harboring them

but if not —conditional — elliptical protasis leaning forward on the threat below (so no anchor)

I am coming to you quicklyindependent — the visitation formula of v. 5, now with ταχύ

and will make war against them with the sword of my mouth.independent — the title cashes out (v. 12) — war on 'them,' the Balaamites, not the church; the word itself the weapon (Isa 49:2)

v. 17 — the call to hear and the conqueror's promise

The one who has an ear, let him hearindependent — the refrain

what the Spirit says to the churches.content — the Spirit's word to all

To the one who conquers I will give him some of the hidden manna,independent — the pendent dative with redundant αὐτῷ again; partitive genitive — 'some of' the hidden manna, food from God against idol-meat

and I will give him a white stone,independent — the ψῆφος — acquittal-pebble, admission-token, or amulet: a private gift where Satan holds the public square

and on the stone a new name written,independent — verbless — δώσω carried over; the καινόν of the coming age (3:12; 21:5)

which no one knows except the one who receives it.relative — the secret name — οἶδεν answers the letter's Οἶδα: he knows the church; the conqueror alone knows the name

To Thyatira — the eyes like a flame of fire 2:18–29

v. 18 — the address: the Son of God with eyes of flame

And to the angel of the church in Thyatira write:independent — the fourth and longest oracle — to the least of the cities

These things says the Son of God,content — the only 'Son of God' in Revelation — anticipating Ps 2:7 behind vv. 26–28

who has his eyes like a flame of fire,participial — from 1:14 — the eyes that will search (v. 23)

and his feet like burnished bronze:phrase modifier — verbless nominative continuation — the participial frame lapses into parataxis (1:15); χαλκολίβανον, the bronze-workers' own word

v. 19 — the diagnosis: last works more than the first

I know your works and your love and faith and service and endurance,independent — the fullest object-chain of the seven — and love first, Ephesus' missing grace

and that your last works are more than the first.content — verbless accusative clause — εἶναι supplied; the exact reverse of Ephesus: the last exceed the first

vv. 20–23 — the charge: Jezebel, the bed, and the searcher of hearts

But I have against youindependent — the charge formula a third time

that you tolerate the woman Jezebel,content — ἀφεῖς — the sin is toleration; 'Jezebel,' the name of the idolatry-importing queen (1 Kgs 16–21)

who calls herself a prophetess,participial — solecism — nominative ἡ λέγουσα in apposition to the accusative τὴν γυναῖκα; flagged, not corrected

and teaches and deceives my servantsrelative — Semitic parataxis — finite verbs continue the participle: she teaches, and she leads astray

to commit immorality and to eat food sacrificed to idols.content — the Balaam pair (v. 14) in reverse order — the same program under a prophetess' name

And I gave her timeindependent — grace before judgment — time granted even to Jezebel

that she might repent,purpose — the purpose of the delay

and she is unwilling to repent of her immorality.independent — adversative καί — 'and yet'; the refusal is present-tense and standing

Behold, I am casting her onto a bed,independent — futuristic present — the bed of luxury becomes a sickbed: measure for measure

and those who commit adultery with her into great tribulation,phrase modifier — the verb carried over — her partners thrown with her; the adultery is covenant-infidelity

unless they repent of her works;conditional — trailing protasis, backward-leaning — the door still open for the partners; and the works are 'hers'

and her children I will kill with death;independent — ἀποκτενῶ ἐν θανάτῳ — the LXX pestilence formula (Ezek 33:27); her 'children,' the movement's own offspring

and all the churches will knowindependent — the judgment is public — all seven, and beyond, will learn

that I am the one who searches kidneys and hearts,content — Jer 17:10 — YHWH's self-title claimed by the flame-eyed Son (v. 18)

and I will give to each of you according to your works.independent — Ps 62:12 / Jer 17:10 — the first δώσω: recompense, before the promise's gifts

vv. 24–25 — to the rest: no other burden

But to you I say, to the rest who are in Thyatira,independent — the turn — ὑμῖν fronted: the faithful remnant addressed directly

as many as do not hold this teaching,relative — ὅσοι — nominative after the dative τοῖς λοιποῖς: the case slips as the group defines itself

who have not known the deep things of Satan,relative — the sect's slogan turned — 'the deep things' (of God, they claimed; cf. 1 Cor 2:10): of Satan, says Christ

as they call them:comparative — the aside — the label is theirs, the genitive is his

I lay on you no other burden;content — what he says to the rest — βάλλω a third time (vv. 14, 22): no burden thrown; the apostolic-decree echo (Acts 15:28)

only hold fast what you havecontent — πλήν — the one requirement; κρατέω again: grip what you have as Pergamum grips the name

until whenever I come.relative — ἄχρι οὗ ἄν — the indefinite temporal relative: the horizon is the parousia, not relief

vv. 26–29 — the conqueror's promise: Ps 2, the morning star, the call to hear

And the one who conquers and the one who keeps my works until the end —independent — suspended nominative (casus pendens), resumed by δώσω αὐτῷ below — dashed, not corrected; 'my works' against 'her works' (v. 22)

to him I will give authority over the nations,independent — the resumption — αὐτῷ picks up the pendent nominative; Ps 2:8's grant handed onward

and he will shepherd them with an iron rod,independent — Ps 2:9 (LXX ποιμανεῖ) — Scripture's words carried as Christ's own promise, the Prov 25 precedent: the conqueror made shepherd-king

as the clay vessels are shattered —comparative — Ps 2:9's second limb — the simile keeps the LXX's finite συντρίβεται (neuter plural with singular verb)

as I also have received from my Father;comparative — the comparison reaches back over the whole grant (vv. 26–27) — Ps 2:7–9 was spoken to him first

and I will give him the morning star.independent — the second δώσω — the morning star: dominion's sign (Num 24:17), and Christ himself at last (22:16)

The one who has an ear, let him hearindependent — the refrain — from Thyatira on it follows the promise rather than precedes it

what the Spirit says to the churches.content — the seal of the fourth letter

Analysis. Revelation 2 is four letters, and each is laid out on the same frame: the flush-left dictation command Τῷ ἀγγέλῳ … γράψον; hanging beneath it as its content, the speech-frame Τάδε λέγει ὁ … , which carries the christological self-description drawn from the inaugural vision (the participial titles hang under the frame); and then the letter BODY set flush left as direct discourse at Christ's own discourse level — the Prov 25 precedent of Romans 12 — since a page of solid indented content lines would bury the letters; subordination inside the speech is drawn normally. The syntax is Semitic parataxis, and the flush-left καί-chains are deliberate: ὅτι after Οἶδα is carried silently over the following finite verbs (v. 2), finite clauses ride participles (καὶ οὐκ εἰσίν, vv. 2 and 9; καὶ διδάσκει καὶ πλανᾷ, v. 20), and the solecisms are flagged, never corrected — indeclinable Ἀντιπᾶς nominative for the genitive (v. 13), nominative ἡ λέγουσα in apposition to accusative τὴν γυναῖκα (v. 20), the verbless nominative καὶ οἱ πόδες αὐτοῦ continuing the participial titles (v. 18). The conqueror-promises are set consistently: the pendent datives τῷ νικῶντι (vv. 7, 17), resumed by a redundant αὐτῷ, stay inside their δώσω line with the Semitism noted, while Thyatira's ὁ νικῶν καὶ ὁ τηρῶν (v. 26) — a true suspended nominative resumed by δώσω αὐτῷ — gets its own dashed line. Both εἰ δὲ μή protases (vv. 5, 16) lean forward, anchorless, on the ἔρχομαί σοι threat below; the trailing ἐὰν μή conditionals (vv. 5, 22) lean backward and are anchored. And Ps 2:8–9 in Thyatira's promise (ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ, ὡς τὰ σκεύη τὰ κεραμικὰ συντρίβεται) is carried at Christ's own discourse level, tagged as quotation — the words were spoken to him first (ὡς κἀγὼ εἴληφα), and he hands them on.