¹map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
²tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
³tn Grk “These things says [the One]…” The expression tavde levgei (tade legei) occurs eight times in the NT, seven of which are in Rev 2-3. “The pronoun is used to add solemnity to the prophetic utterance that follows. …In classical drama, it was used to introduce a new actor to the scene (Smyth, Greek Grammar, 307 [§1241]). But the tavde levgei formula in the NT derives from the OT, where it was used to introduce a prophetic utterance (BAGD, s.v. o{de, 1)” (ExSyn 328). Thus, the translation “this is the solemn pronouncement of” for tavde levgei is very much in keeping with the OT connotations of this expression.
sn The expression This is the solemn pronouncement of reflects an OT idiom. The LXX has the same Greek phrase (tavde levgei, tade legei) about 350 times, with nearly 320 of them having “the Lord” (Heb hwhy, Yahweh) as subject. That the author of Revelation would use such an expression seven times with the risen Christ as the speaker may well imply something of Christ’s sovereignty and deity. Cf. also Acts 21:11 in which the Holy Spirit is the speaker of this expression.
⁴tn Grk “holds,” but the term (i.e., kratw'n, kratwn) with an accusative object, along with the context, argues for a sense of firmness. (Cf. ExSyn 132.)
⁵sn On seven stars in his right hand see 1:16.
⁶tn Grk “lampstands of gold” with the genitive tw'n crusw'n (twn cruswn) translated as an attributive genitive.
⁷tn Although the first possessive pronoun sou (sou) is connected to taV e[rga (ta erga) and the second sou is connected to uJpomonhvn (Jupomonhn), semantically kovpon (kopon) is also to be understood as belonging to the Ephesian church. The translation reflects this.
⁸tn The translation “tolerate” seems to capture the sense of bastavsai (bastasai) here. BDAG 171 s.v. bastavzw 2.b.b says, “bear, endure…kakouv" Rv 2:2.…bear patiently, put up with: weaknesses of the weak Ro 15:1; cf. IPol 1:2; evil Rv 2:3.”
⁹tn Because of the length and complexity of the Greek sentence, the participle was broken off from the previous sentence and translated as an indicative verb beginning a new sentence here in the translation.
¹⁰tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I am also aware” to link this English sentence back to “I know” at the beginning of v. 2.
¹¹tn The Greek word translated “persisted steadfastly” (uJpomonhv, Jupomonh) is the same one translated “steadfast endurance” in v. 2.
¹²tn The Greek word translated “departed from” (ajfivhmi, afihmi; L&N 15.48) can actually be used of divorce (L&N 34.78), so the imagery here is very strong.
¹³tn Grk “from where,” but status is in view rather than physical position. On this term BDAG 838 s.v. povqen 1 states, “from what place? from where?…In imagery mnhmovneue povqen pevptwke" remember from what (state) you have fallen Rv 2:5.”
¹⁴tn Grk “and do” (a continuation of the previous sentence in the Greek text). For stylistic reasons in English a new sentence was started here in the translation. The repeated mention of repenting at the end of the verse suggests that the intervening material (“do the deeds you did at first”) specifies how the repentance is to be demonstrated.
¹⁵tn Or “you did formerly.”
¹⁶tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.
¹⁷tn Grk “But you do have this.” The words “going for you” are supplied to complete the English idiom; other phrases like “in your favor” (NIV) or “to your credit” (NRSV) could also be supplied.
¹⁸sn The Nicolaitans were a sect (sometimes associated with Nicolaus, one of the seven original deacons in the church in Jerusalem according to Acts 6:5) that apparently taught that Christians could engage in immoral behavior with impunity.
¹⁹tn The expression taV e[rga tw'n Nikolai>tw'n (ta erga twn Nikolaitwn) has been translated as a subjective genitive.
²⁰tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.
²¹tn Or “grant.”
²²tn Or “stands.”
²³tc The omission of “my” (mou, mou) after “God” (qeou', qeou) is well attested, supported by Í A C and the Andreas of Caesarea group of Byzantine mss (Ï^A). Its addition in 1611, the Ï^K group, latt, and others, seems to be evidence of a purposeful conforming of the text to 3:2 and the four occurrences of “my God” (qeou' mou) in 3:12.
²⁴tn Here kaiv (kai) has not been translated due to differences between Greek and English style.
²⁵tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
²⁶tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
²⁷tn Here kaiv (kai) has been translated as “but” to indicate the contrast present between these two phrases.
²⁸tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).
²⁹tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I also know” to link this English sentence back to “I know” at the beginning of the verse.
³⁰tn The words “against you” are not in the Greek text, but are implied.
³¹sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (e.g., Mt 4:23, Mk 1:21, Lk 4:15, Jn 6:59).
³²tn Grk “is about to throw some of you,” but the force is causative in context.
³³tn Or “tempted.”
³⁴tn Or “experience persecution,” “will be in distress” (see L&N 22.2).
³⁵tn Grk “crown of life,” with the genitive “of life” (th'" zwh'", th" zwh") functioning in apposition to “crown” (stevfanon, stefanon): “the crown that consists of life.”
³⁶tn Or “who is victorious”; traditionally, “who overcomes.”
³⁷tn Here kaiv (kai) has not been translated due to differences between Greek and English style.
³⁸tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
³⁹tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
⁴⁰sn On the sharp double-edged sword see 1:16.
⁴¹tc The shorter reading adopted here has superior ms support (Í A C P 2053 al latt co), while the inclusion of “your works and” (taV e[rga sou kaiv, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.
⁴²tn Here kaiv (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.
⁴³tn The present indicative verb kratei'" (kratei") has been translated as a progressive present.
⁴⁴tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).
⁴⁵tn Grk “the faith of me” (thVn pivstin mou, thn pistin mou) with the genitive “of me” (mou) functioning objectively.
⁴⁶tn Or “martyr.” The Greek word mavrtu" can mean either “witness” or “martyr.”
⁴⁷tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression par* uJmi'n, o{pou oJ satana'" katoikei' (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.
⁴⁸sn See Num 22-24; 31:16.
⁴⁹tn That is, a cause for sinning. An alternate translation is “who instructed Balak to cause the people of Israel to sin by eating food sacrificed to idols…”
⁵⁰tn Grk “sons,” but the expression uiJoiV *Israhvl (Juioi Israhl) is an idiom for the people of Israel as an ethnic entity (see L&N 11.58).
⁵¹tn Due to the actual events in the OT (Num 22-24; 31:16), porneu'sai (porneusai) is taken to mean “sexual immorality.” BDAG 854 s.v. porneuvw 1 states, “engage in illicit sex, to fornicate, to whore…W. fagei'n eijdwlovquta ‘eat meat offered to idols’ Rv 2:14, 20.”
⁵²tn The term oJmoivw" (Jomoiws, “likewise”) is left untranslated because it is quite redundant.
sn See the note on the term Nicolaitans in 2:6.
⁵³tc The “therefore” (ou\n, oun) is not found in Í 2053 2329 2351 Ï^A or the Latin mss. It is, however, included in impressive witnesses such as {A C 046 1006 1611 sy^p,h co}. Though the conjunction looks at first glance like a scribal clarification, its omission may be explained on the basis of its similarity to the last three letters of the verb “repent” (metanovhson, metanohson; since ou\n is a postpositive conjunction in Greek, the final three letters of the verb [-son, -son] would have been immediately followed by oun). A scribe could have simply passed over the conjunction in his copy when he saw the last three letters of the imperative verb. A decision is difficult, however, because of the motivation to add to the text and the quality of witnesses that lack the conjunction.
⁵⁴tn Grk “with them”; the referent (those people who follow the teaching of Balaam and the Nicolaitans) has been specified in the translation for clarity.
⁵⁵tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.
⁵⁶tn Or “bright.” The Greek term leukov" (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).
⁵⁷tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of yh'fo" in this context. Some scholars believe that the white yh'fo" indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”
⁵⁸tn Or “know”; for the meaning “understand” see L&N 32.4.
⁵⁹tn Here kaiv (kai) has not been translated due to differences between Greek and English style.
⁶⁰tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
⁶¹tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
⁶²tn Grk “a flame of fire.” The Greek term purov" (puros) has been translated as an attributive genitive.
⁶³tn The precise meaning of the term translated “polished bronze” (calkolibavnw/, calkolibanw), which appears no where else in Greek literature outside of the book of Revelation (see 1:15), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. calkolivbanon suggests “fine brass/bronze.” L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 1:15 is more on the lustrous quality of the metal.
⁶⁴tn Grk “and faith.” Here and before the following term kaiv (kai) has not been translated because English normally uses a coordinating conjunction only between the next to last and last terms in a list.
⁶⁵tn Or “perseverance.”
⁶⁶tn The phrase “In fact” is supplied in the translation to bring out the ascensive quality of the clause. It would also be possible to supply here an understood repetition of the phrase “I know” from the beginning of the verse (so NRSV). Grk “and your last deeds [that are] greater than the first.”
⁶⁷tn The Greek article has been translated here with demonstrative force.
⁶⁸tc The ms evidence for gunai'ka (gunaika, “woman”) alone includes {Í C P 1611 2053 pc lat}. The ms evidence for the addition of “your” (sou, sou) includes A 1006 2351 Ï^K pc sy. With the pronoun, the text reads “your wife, Jezebel” instead of “that woman, Jezebel.” In Revelation, A C are the most important mss, along with Í Ì47 (which only reads in portions of chapters 9-17) 1006 1611 2053; in this instance, the external evidence slightly favors the shorter reading. But internally, it gains strength. The longer reading implies the idea that the angel in 2:18 is the bishop or leader of the church in Thyatira. The pronoun “your” (sou) is used four times in vv. 19-20 and may have been the cause for the scribe copying it again. Further, once the monarchical episcopate was in vogue (beginning in the 2nd century) scribes might have been prone to add “your” here.
⁶⁹sn Jezebel was the name of King Ahab’s idolatrous and wicked queen in 1 Kgs 16:31; 18:1-5; 19:1-3; 21:5-24. It is probable that the individual named here was analogous to her prototype in idolatry and immoral behavior, since those are the items singled out for mention.
⁷⁰tn Grk “teaches and deceives” (didavskei kaiV plana'/, didaskei kai plana), a construction in which the first verb appears to specify the means by which the second is accomplished: “by her teaching, deceives…”
⁷¹tn See the note on the word “servants” in 1:1.
⁷²sn To commit sexual immorality and to eat food sacrificed to idols. Note the conclusions of the Jerusalem Council in Acts 15:29, which specifically prohibits Gentile Christians from engaging in these activities.
⁷³tn Here kaiv (kai) has not been translated because of differences between Greek and contemporary English style.
⁷⁴tn Here kaiv (kai) has been translated as “but” to bring out the contrast present in this woman’s obstinate refusal to repent.
⁷⁵tn Grk “onto a bed,” in this context an idiom for severe illness (L&N 23.152).
⁷⁶tn Or “into great distress.” The suffering here is not specified as physical or emotional, and could involve persecution.
⁷⁷tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.
⁷⁸tn Grk “I will kill with death.” qavnato" (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).
⁷⁹tn Grk “I will give.” The sense of divdwmi (didwmi) in this context is more “repay” than “give.”
⁸⁰sn This pronoun and the following one are plural in the Greek text.
⁸¹tn Grk “each one of you according to your works.”
⁸²sn That is, the teaching of Jezebel (v. 20).
⁸³tn Grk “deep things.” For the translation “deep secrets” see L&N 28.76; cf. NAB, NIV, CEV.
⁸⁴tn Or “who is victorious”; traditionally, “who overcomes.”
⁸⁵tn Grk “keeps.” In a context that speaks of “holding on to what you have,” the idea here is one of continued faithful behavior (BDAG 1002 s.v. threvw 3 has “oJ thrw'n taV e[rga mou the one who takes my deeds to heart Rv 2:26”).
⁸⁶tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
⁸⁷tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
⁸⁸tn Grk “will shepherd.”
⁸⁹tn Or “scepter.” The Greek term rJavbdo" (rJabdo") can mean either “rod” or “scepter.”
⁹⁰sn A quotation from Ps 2:9 (with the line introducing the quotation containing a partial allusion to Ps 2:8). See also Rev 12:5, 19:15.
⁹¹tn What has been received is not specified in the Greek text, but must be supplied from the context. In the light of the two immediately preceding verses about rulership or dominion, it seems that the implied direct object of dwvsw (dwsw) is “the right to rule” (i.e., e[cein ejxousivan poimavnein, ecein exousian poimanein), although many modern translations supply the word “authority” here (so NAB, NRSV, NLT).
⁹²tn On this expression BDAG 892 s.v. prwi>nov" states, “early, belonging to the morning oJ ajsthVr oJ pr. the morning star, Venus Rv 2:28; 22:16.”