But this you have, that you hate the works of the Nicolaitans, which I also hate.
Parallel Translations
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But this you have, that you hate the works of the Nicolaitans, which I also hate.
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But this thou haste because thou hatest the dedes of the Nicolaitans which dedes I also hate.
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But this thou hast, that thou hatest the workes of the Nicolaitanes, which I also hate.
Cross-references (6)
Passages linked to Revelation 2:6 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 101:3 I will set no vile thing before my eyes. I hate the deeds of faithless men. They will not cling to me.
- Psalms 26:5 I hate the assembly of evildoers, and will not sit with the wicked.
- 2 John 1:9-10 Whoever transgresses and doesn’t remain in the teaching of Christ, doesn’t have God. He who remains in the teaching has both the Father and the Son. If anyone comes to you, and doesn’t bring this teaching, don’t receive him into your house, and don’t welcome him,
- Revelation 2:14-15 But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality. So you also have some who hold to the teaching of the Nicolaitans likewise.
- 2 Chronicles 19:2 Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, “Should you help the wicked, and love those who hate Yahweh? Because of this, wrath is on you from before Yahweh.
- Psalms 139:21-22 Yahweh, don’t I hate those who hate you? Am I not grieved with those who rise up against you? I hate them with perfect hatred. They have become my enemies.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (18 sources)
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John Trapp 1656 · Public Domain 6 But this thou hast, that thou hatest the…
6 But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate.
Ver. 6. But this thou hast] That they might not say, when called upon to repent, Nay, but there is no hope, Jer 2:25; Jer 18:12. Christ picks out that which is praiseworthy in them, and commends it. Despair carries men to hell, as the devils did the swine into the sea; cast not away therefore your confidence, &c.
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The works of the Nicolaitans] Who taught a community of wives, and that it was but a thing indifferent to commit adultery. (Irenaeus, Theod.)
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain But this thou hast; thou hast yet thus much…
But this thou hast; thou hast yet thus much to commend thee.
That thou hatest the deeds of the Nicolaitanes; thou hatest the deeds of those who teach the lawfulness of a common use of wives, and eat things offered to idols; for these, they say, were the tenets of the Nicolaitanes, so called from one Nicholas; but whether he were one of the first deacons, named Act 6:5, (who, they say, to avoid the imputation of jealousy, brought forth his wife, being a beautiful woman, and prostituted her), or from some other of that name, I cannot determine.
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Which I also hate: God, as a lover of his own order, and of human society, hateth such doctrines and practices as are contrary to the rule of his word, and tend to the confusion of human societies.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain As if Christ had said, "Though thou art not…
As if Christ had said, "Though thou art not what thou shouldest be, yet this thou hast commendable in thee, that thou shouldest be, yet this thou hast commendable in thee, that thou hatest the deeds of the Nicolaitans, (who held community of wives, and ate things offered to idols,) which impure sect I also hate for their licentious doctrine and lewd practices, which tend to the ruin and bane of human societies."
Note here, 1. That it is not unlawful to call heretics by the name of their leaders; the Nicolaitans are here so called from one Nicolas, supposed to be the deacon mentioned, who having a beautiful wife exposed her as common, to avoid the imputation of jealousy.
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Note, 2. That Christ hated all licentious doctrines and loose practices, and so should we.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain But this thou hast, that thou hatest the deeds…
But this thou hast, that thou hatest the deeds of the Nicolaitans,.... Though these Christians had left their first love, yet they bore an hatred to the filthy and impure practices of some men, who were called "Nicolaitans"; who committed fornication, adultery, and all uncleanness, and had their wives in common, and also ate things offered to idols; who were so called, as some think (c), from Nicolas of Antioch, one of the seven deacons in Act 6:5; though as to Nicolas himself, it is said (d), that he lived with his own lawful married wife, and no other, and that his daughters continued virgins all their days, and his son incorrupt; and that these men, so called, only shrouded themselves under his name, and abused a saying or action of his, or both, to patronize their wicked deeds: he had used to advise , by which he meant a restraining of all carnal and unlawful lusts; but these men interpreted it of an indulgence in them, and so gave themselves up to all uncleanness; and whereas, he having a beautiful wife, and being charged with jealousy, in order to clear himself of it, he brought her forth, and gave free liberty to any person to marry her as would; which indiscreet action of his these men chose to understand as allowing of community of wives. Dr. Lightfoot conjectures, that these Nicolaitans were not called so from any man, but from the word "Nicolah", "let us eat", which they often used to encourage each other to eat things offered to idols. However this be, it is certain that there were such a set of men, whose deeds were hateful; but neither their principles nor their practices obtained much in this period of time, though they afterwards did; see Rev 2:15. Professors of the Christian religion in general abhorred such impure notions and deeds, as they were by Christ:
which also I hate; all sin is hateful to Christ, being contrary to his nature, to his will, and to his Gospel; and whatever is hateful to him should be to his people; and where grace is, sin will be hateful, both in themselves and others; and men's deeds may be hated when their persons are not; and hatred of sin is taken notice of by Christ, with a commendation,
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(c) Vid. Irenaeum adv. Haeres, l. 1. c. 27. & Tertull. de Praescript. Haeret. c. 46, 47. (d) Clement. Alex. Strom. l. 3. p. 436. & Euseb, Hist. Eccl. l. 2. c. 29.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain But thou hast this - Divine grace seeks whatever…
But thou hast this - Divine grace seeks whatever may help him that is fallen to recover his standing. That thou hatest the works of the Nicolaitans - Probably so called from Nicolas, one of the seven deacons, Acts vi, 5. Their doctrines and lives were equally corrupt. They allowed the most abominable lewdness and adulteries, as well as sacrificing to idols; all which they placed among things indifferent, and pleaded for as branches of Christian liberty.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 6. The deeds of the Nicolaitanes] These were,…
Verse 6. The deeds of the Nicolaitanes] These were, as is commonly supposed, a sect of the Gnostics, who taught the most impure doctrines, and followed the most impure practices. They are also supposed to have derived their origin from Nicolas, one of the seven deacons mentioned Ac 6:5, where see the note. The Nicolaitanes taught the community of wives, that adultery and fornication were things indifferent, that eating meats offered to idols was quite lawful; and mixed several pagan rites with the Christian ceremonies. Augustine, Irenaeus, Clemens Alexandrinus, and Tertullian, have spoken largely concerning them. See more in my preface to 2d Peter, where are several particulars concerning these heretics.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Rev 2:6. But — Or nevertheless; this thou hast…
Rev 2:6. But — Or nevertheless; this thou hast — This honour and praise remaining; divine grace seeks whatever may help him that is fallen to recover his standing; that thou hatest the deeds of the Nicolaitanes — A sect so called, it is thought, from Nicolas, one of the seven deacons mentioned Act 6:5; according to ancient writers, their doctrine and their lives were equally corrupt. They allowed the practice of the most abominable lewdness and adulteries, as well as sacrificing to idols; all which they placed among things indifferent, and pleaded for as branches of Christian liberty.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain But this thou hast - This thou hast that…
But this thou hast - This thou hast that I approve of, or that I can commend.
That thou hatest the deeds of the Nicolaitans - Greek, “works” (τὰ ἔργα ta erga). The word “Nicolaitanes” occurs only in this place, and in the Rev 2:15 verse of this chapter. From the reference in the latter place it is clear that the doctrines which they held prevailed at Pergamos as well as at Ephesus; but from neither place can anything now be inferred in regard to the nature of their doctrines or their practices, unless it be supposed that they held the same doctrine that was taught by Balaam. See the notes on Rev 2:15. From the two passages, compared with each other, it would seem that they were alike corrupt in doctrine and in practice, for in the passage before us their deeds are mentioned, and in Rev 2:15 their doctrine. Various conjectures, however, have been formed respecting this class of people, and the reasons why the name was given to them:
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I. In regard to the origin of the name, there have been three opinions:
(1) That mentioned by Irenaeus, and by some of the other fathers, that the name was derived from Nicolas, one of the deacons ordained at Antioch, Act 6:5. Of those who have held this opinion, some have supposed that it was given to them because he became apostate and was the founder of the sect, and others because they assumed his name, in order to give the greater credit to their doctrine. But neither of these suppositions rests on any certain evidence, and beth are destitute of probability. There is no proof whatever that Nicolas the deacon ever apostatized from the faith, and became the founder of a sect; and if a name had been assumed, in order to give credit to a sect and extend its influence, it is much more probable that the name of an apostle would have been chosen, or of some other prominent man, than the name of an obscure deacon of Antioch.
(2) Vitringa, and most commentators since his time, have supposed that the name Nicolaitanes was intended to be symbolical, and was not designed to designate any sect of people, but to denote those who resembled Balaam, and that this word is used in the same manner as the word “Jezebel” in Rev 2:20, which is supposed to be symbolical there. Vitringa supposes that the word is derived from νίκος nikos, “victory,” and λαός laos, “people,” and that thus it corresponds with the name Balaam, as meaning either בּצל צם bàal ̀am, “lord of the people,” or בּלץ צם baalà ̀am, “he destroyed the people”; and that, as the same effect was produced by their doctrines as by those of Balaam, that the people were led to commit fornication and to join in idolatrous worship, they might be called “Balaamites” or “Nicolaitanes,” that is, corrupters of the people. But to this it may be replied:
(a)That it is far-fetched, and is adopted only to remove a difficulty;
(b)That there is every reason to suppose that the word used here refers to a class of people who bore that name, and who were well known in the two churches specified;
(c)That in Rev 2:15 they are expressly distinguished from those who held the doctrine of Balaam, Rev 2:14, “So hast thou also (καὶ kai) those that hold the doctrine of the Nicolaitanes.”
(3) It has been supposed that some person now unknown, probably of the name Nicolas, or Nicolaus, was their leader, and laid the foundation of the sect. This is by far the most probable opinion, and to this there can be no objection. It is in accordance with what usually occurs in regard to sects, orthodox or heretical, that they derive their origin from some person whose name they continue to bear; and as there is no evidence that this sect prevailed extensively, or was indeed known beyond the limits of these churches, and as it soon disappeared, it is easily accounted for that the character and history of the founder were so soon forgotten.
II. In regard to the opinions which they held, there is as little certainty. Irenaeus (Adv. Haeres. i., 26) says that their characteristic tenets were the lawfulness of promiscuous sexual intercourse with women, and of eating things offered to idols. Eusebius (Hist. Eccl. iii., 29) states substantially the same thing, and refers to a tradition respecting Nicolaus, that he had a beautiful wife, and was jealous of her, and being reproached with this, renounced all intercourse with her, and made use of an expression which was misunderstood, as implying that illicit pleasure was proper. Tertullian speaks of the Nicolaitanes as a branch of the Gnostic family, and as, in his time, extinct. Mosheim (De Rebus Christian Ante. Con. section 69) says that “the questions about the Nicolaitanes have difficulties which cannot be solved.” Neander (History of the Christian Religion, as translated by Torrey, vol. i, pp. 452, 453) numbers them with Antinomians; though he expresses some doubt whether the actual existence of such a sect can be proved, and rather inclines to an opinion noticed above, that the name is symbolical, and that it is used in a mystical sense, according to the usual style of the Book of Revelation, to denote corrupters or seducers of the people, like Balaam. He supposes that the passage relates simply to a class of persons who were in the practice of seducing Christians to participate in the sacrificial feasts of the pagans, and in the excesses which attended them - just as the Jews were led astray of old by the Moabites, Num. 25.
What was the origin of the name, however, Neander does not profess to be able to determine, but suggests that it was the custom of such sects to attach themselves to some celebrated name of antiquity, in the choice of which they were often determined by circumstances quite accidental. He supposes also that the sect may have possessed a life of Nicolas of Antioch, drawn up by themselves or others from fabulous accounts and traditions, in which what had been imputed to Nicolas was embodied. Everything, however, in regard to the origin of this sect, and the reason of the name given to it, and the opinions which they held, is involved in great obscurity, and there is no hope of throwing light on the subject. It is generally agreed, among the writers of antiquity who have mentioned them, that they were distinguished for holding opinions which countenanced gross social indulgences. This is all that is really necessary to be known in regard to the passage before us, for this will explain the strong language of aversion and condemnation used by the Saviour respecting the sect in the epistles to the Churches of Ephesus and Pergamos.
Which I also hate - If the view above taken of the opinions and practices of this people is correct, the reasons why he hated them are obvious. Nothing can be more opposed to the personal character of the Saviour, or to his religion, than such doctrines and deeds.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain But--How graciously, after necessary censure, He returns to praise…
But--How graciously, after necessary censure, He returns to praise for our consolation, and as an example to us, that we would show, when we reprove, we have more pleasure in praising than in fault-finding.
hatest the deeds--We should hate men's evil deeds, not hate the men themselves.
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Nicolaitanes--IRENÆUS [Against Heresies, 1.26.3] and TERTULLIAN [Prescription against Heretics, 46] make these followers of Nicolas, one of the seven (honorably mentioned, Act 6:3, Act 6:5). They (CLEMENT OF ALEXANDRIA [Miscellanies, 2.20 3.4] and EPIPHANIUS [Heresies, 25]) evidently confound the latter Gnostic Nicolaitanes, or followers of one Nicolaos, with those of Revelation. MICHAELIS' view is probable: Nicolaos (conqueror of the people) is the Greek version of Balaam, from Hebrew "Belang Am," "Destroyer of the people." Revelation abounds in such duplicate Hebrew and Greek names: as Apollyon, Abaddon: Devil, Satan: Yea (Greek, "Nai"), Amen. The name, like other names, Egypt, Babylon, Sodom, is symbolic. Compare Rev 2:14-15, which shows the true sense of Nicolaitanes; they are not a sect, but professing Christians who, like Balaam of old. tried to introduce into the Church a false freedom, that is, licentiousness; this was a reaction in the opposite direction from Judaism, the first danger to the Church combated in the council of Jerusalem, and by Paul in the Epistle to Galatians. These symbolical Nicolaitanes, or followers of Balaam, abused Paul's doctrine of the grace of God into a plea for lasciviousness (Pe2 2:15-16, Pe2 2:19; Jde 1:4, Jde 1:11 who both describe the same sort of seducers as followers of Balaam). The difficulty that they should appropriate a name branded with infamy in Scripture is met by TRENCH: The Antinomian Gnostics were so opposed to John as a Judaizing apostle that they would assume as a name of chiefest honor one which John branded with dishonor.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 6. But—An added mitigation of the rebuke, and a…
6. But—An added mitigation of the rebuke, and a directing how to avoid the removal.
Hatest the deeds—The Ephesians hated better than they loved. Severe pietists hate sinners often more than they love goodness. They abhor antichrist more than they love Christ. And these are in danger of mixing an impure passion with their moral antagonism, which may produce a fall from Christian love. After having warned his Ephesians of this danger, our seer reiterates the rightness of their abhorrence of the corruptionists, assuring them of Christ’s authentication therein.
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Nicolaitans—The professed followers of Nicolas, one of the first seven deacons of Jerusalem, as we have noted on Act_6:5. The earliest authorities are decisive on this point. Says Irenaeus: “The Nicolaitans also have Nicolaus as their master, one of the first seven who were ordained to the deaconship by the apostles.” Tertullian: “Another heretic emerged— Nicolaus. He was one of the seven deacons mentioned in the Acts of the Apostles.” Later, and so less trustworthy, authorities exculpate Nicolas, under excuse either that he was misunderstood by his followers or that they claimed his authority falsely, or that it was another Nicolas, a bishop of Samaria, who was their real founder. As we have said in our note above quoted, the sexual licentiousness of the sect was based upon a philosophical maxim, namely, that all evil resides in matter. From this principle two opposite inferences could be drawn, and two opposing sects be formed. 1. It could be affirmed that all material indulgence must be avoided, and thence would arise asceticism, with its rejection of meats, monasticism, enforced celibacy, self-flagellation, and denial of the real corporeity of Christ. 2. It could, on the other hand, be affirmed that all material sins could be indulged, and yet the spirit be pure, and thence would arise the most unrestrained inebriety and debauchery. It was this last sect which our Lord gives over to a holy and divine hate. See our note on Act_6:5; Act_8:9-12; Rom_14:1-6; 2Th_2:7. Well might the true heart hate the deeds of this sect, for it would have buried Christianity in base licentiousness. But while the Christian would hate their deeds, he would earnestly wish to save the men.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 6. But this thou hast] This is one point…
6. But this thou hast] This is one point in which thou art not wanting. Compare Rev_2:25, Rev_3:2; Rev_3:11, where faithfulness is conceived as a treasure possessed and to be guarded.
thou hatest the deeds] Compatible with love to the persons: cf. St Jude 23.
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Nicolaitans] See Excursus II.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (6) But this thou hast, that thou hatest the…
(6) But this thou hast, that thou hatest the deeds (better, works) of the Nicolaitanes.—The Nicolaitanes were, as has been expressed, the Antinomians of the Asiatic Church. The life and conduct were little thought of, and the faith professed was everything. Some have thought that they were a sect who derived their name, under some colourable pretext, from Nicolas the Proselyte; others hold that the name is purely symbolical, signifying “destroyer of the people,” and that it is no more than the Greek form of Balaam. (See Notes on Rev_2:14-15, below.) The existence of a sect called Nicolaitanes in the second century is attested by Irenæus, Tertullian, and Clement of Alexandria.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain They are again commended for their good points. But…
They are again commended for their good points. But it is possible to hate what Christ hates without loving what he loves. It is possible to hate false doctrine and lawlessness, and yet be formal and dead one"s self. Who the Nicolaitans were we cannot now determine with certainty. The name Nicolaus may be intended as a Greek equivalent of Balaam, but this is by no means certain. Irenaeus and Clement of Alexandria write as if the sect of Nicolaitans existed in their day. A common belief was that their founder was Nicolaus of Antioch, one of the seven deacons. Irenaeus (1:26), followed by Hippolytus ("Refut.," 7:24), supports this view; Ignatius ("Trall.," 9) and the Apostolic Constitutions (6:8), are against it. The Nicolaitans may have claimed him as their founder, or similarity of name may have caused confusion with a different person. The doctrine of the Nicolaitans, and that of Balaam (ver. 14), and that of the woman Jezebel (ver. 20), seem to have this much in common a contention that the freedom of the Christian placed him above the moral Law. Neither idolatry nor sensuality could harm those who had been made free by Christ. The moral enactments of the Law had been abrogated by the gospel, no less than the ceremonial. The special mention of "the pollutions of idols" and "fornication," in the decrees of the Council of Jerusalem, (Act_15:20, Act_15:29) seems to show that this pernicious doctrine was already in existence in A.D. 50. In 2Pe 2 and Jud_1:7-13 a similar evil is denounced. It appears in other heretical sects, especially those of Gnostic origin, e.g. Cerinthians, Cainites, Carpocratians. In this way we may explain the statement of Eusebius, ("Hist. Ec:," 3:29) that the Nieelaitan heresy lasted only for a short time; i.e. its religious libertinism did not die out, but passed over into other sects. Note that it is "the works of the Nicolaitans," not the men themselves, that Christ hates. He loves the sinner, while he hates the sin. "It would have been well with the Church had this always been remembered" (Alford).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 6. But this thou hast. There is another ground…
6. But this thou hast. There is another ground of commendation. They hate the deeds of the Nicolaitanes. Opinions are not agreed concerning this sect, but it is probable that the followers of a Nicolaus are meant who taught that Christian liberty meant license to commit sensual sins.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain 6. Here God again commends their scrupulous orthodoxy in…
6. Here God again commends their scrupulous orthodoxy in the loyal fight they nobly maintain against the Nicolaitan heresy, which taught then, as now, that sin resided in the body; so their bodies were compelled to sin so long as they lived.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain From nikao, "to conquer," and laos, "the people," or…
Nicolaitanes
From nikao, "to conquer," and laos, "the people," or "laity." There is no ancient authority for a sect of the Nicolaitanes. If the word is symbolic it refers to the earliest form of the notion of a priestly order, or "clergy," which later divided an equal brotherhood Mat 23:8 into "priests" and "laity." What in Ephesus was "deeds" Rev 2:6 had become in Pergamos a "doctrine Rev 2:15.
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Nicolaitanes Rev 2:15, contra,; 1Pe 5:2; 1Pe 5:3; Mat 24:49.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 people who followed the teachings of a man named…
Nicolaitans
people who followed the teachings of a man named Nicolaus (See: How to Translate Names)
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Let the one who has an ear listen
Being willing to listen is spoken of as having an ear. AT: "Let the one who is willing to listen, listen" or "If you are willing, listen" (See: Metaphor)
the one who conquers
This refers anyone who conquers. AT: "anyone who resists evil" or "those who do not agree to do evil" (See: Generic Noun Phrases)
the paradise of God
"God's garden." This is a symbol for heaven.
translationWords
Holy Spirit
church
life
God
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 2:6 Not much is known of the Nicolaitans, but…
2:6 Not much is known of the Nicolaitans, but their teaching (2:15) seems to link them with those who ate food sacrificed to idols and who were involved in sexual immorality, behavior prohibited by the council in Jerusalem (see Acts 15:20, 29). Irenaeus argued (about AD 180) that the Nicolaitans were dependent on Nicolas (Acts 6:3-5) and that John’s writings were directed against the heresies of the Nicolaitans who followed Cerinthus (see 1 John Book Introduction, “Setting”).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.