Expound Hisgalut 2 26 some version which I also hate detest miseo

 The phrase "which I also hate" (Greek: miseō, meaning to detest or strongly reject) appears in Hisgalut (Revelation) 2:6 rather than 2:26. In the Complete Jewish Bible (CJB), Yeshua commends the Messianic community in Ephesus: "Yet you do have this in your favor: you hate what the Nicolaitans do — I hate it too."

From a Messianic Jewish perspective and Dr. David H. Stern’s Jewish New Testament Commentary (JNTC), this verse highlights the boundary between Torah faithfulness and pagan assimilation.

1. The Greek Miseō and Torah Ethics

• Detesting deeds, not people. Yeshua uses the Greek verb miseō (detest/abhor) specifically toward what the Nicolaitans do (their practices and doctrines), not the individuals themselves. This mirrors the Hebrew ethical principle of hating sin while desiring the sinner's teshuvah (repentance).
• Covenantal boundaries. In Jewish thought, loving God (ahavat Hashem) requires actively rejecting idolatry and moral corruption (Psalm 97:10). Yeshua validates the Ephesians' spiritual discernment because they refused to treat sin as a matter of "grace" or cultural tolerance.

2. Who Were the Nicolaitans?

In the JNTC and early historical context, the Nicolaitans represent a first-century libertine faction within the Messianic movement—often linked later in chapter 2 to the teachings of Balaam (2:14) and Jezebel (2:20).

• Antinomianism (Lawlessness). They taught that believers were free from Torah standards, claiming that spiritual enlightenment allowed them to indulge the body without consequence.
• Pagan compromise. In Greco-Roman cities like Ephesus, social and economic life revolved around trade guilds that required participation in pagan temple feasts and ritual immorality. The Nicolaitans encouraged believers to eat food sacrificed to idols and engage in sexual immorality to avoid persecution and maintain social status.
• Erosion of Jewish identity. By erasing the biblical distinctions between holy and profane (kodesh and chol), this movement laid the groundwork for separating early believers from their Jewish ethical roots.

3. The Tension in Ephesus (2:4–6)

Dr. Stern emphasizes the sharp contrast between verse 4 and verse 6 in the letter to Ephesus:

• Doctrinal vigilance vs. relational love. The Ephesians excelled at testing false teachers and detesting Nicolaitan compromises, yet Yeshua rebuked them for leaving their first love (2:4)—their initial passionate devotion to HaShem and fellow believers.
• Messianic balance. True faithfulness requires both halakhic integrity (hating what God hates and guarding against assimilation) and covenantal love. Orthodoxy without love causes a community's menorah to be removed, while "love" that tolerates idolatry corrupts the community from within.

(Note: If you also intended to look at Hisgalut 2:26, that verse shifts to the letter to Thyatira, where Yeshua promises the overcomer who guards His deeds until the end "authority over the nations"—echoing Psalm 2:8–9.)