^1:1The revelation of Jesus Christ,¹ which God gave him to show his servants² what must happen very soon.³ He made it clear⁴ by sending his angel to his servant⁵ John, ^1:2who then⁶ testified to everything that he saw concerning the word of God and the testimony about⁷ Jesus Christ. ^1:3Blessed is the one who reads the words of this⁸ prophecy aloud,⁹ and blessed are¹⁰ those who hear and obey¹¹ the things written in it, because the time is near!¹²

^1:4From John,¹³ to the seven churches that are in the province of Asia:¹⁴ Grace and peace to you¹⁵ from “he who is,”¹⁶ and who was, and who is still to come,¹⁷ and from the seven spirits who are before his throne, ^1:5and from Jesus Christ—the faithful¹⁸ witness,¹⁹ the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free²⁰ from our sins at the cost of²¹ his own blood ^1:6and has appointed²² us as a kingdom,²³ as priests²⁴ serving his God and Father—to him be the glory and the power for ever and ever!²⁵ Amen.

^1:7(Look! He is returning with the clouds,²⁶

and every eye will see him,

even²⁷ those who pierced him,²⁸

and all the tribes²⁹ on the earth will mourn because³⁰ of him.

This will certainly come to pass!³¹ Amen.)³²

^1:8“I am the Alpha and the Omega,”³³ says the Lord God—the one who is, and who was, and who is still to come—the All-Powerful!³⁴

^1:9I, John, your brother and the one who shares³⁵ with you in the persecution, kingdom, and endurance that³⁶ are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus.³⁷^1:10I was in the Spirit³⁸ on the Lord’s Day³⁹ when⁴⁰ I heard behind me a loud voice like a trumpet, ^1:11saying: “Write in a book what you see and send it to the seven churches—to Ephesus,⁴¹ Smyrna,⁴² Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.”

^1:12I⁴³ turned to see whose voice was speaking to me,⁴⁴ and when I did so,⁴⁵ I saw seven golden lampstands, ^1:13and in the midst of the lampstands was one like a son of man.⁴⁶ He was dressed in a robe extending down to his feet and he wore a wide golden belt⁴⁷ around his chest. ^1:14His⁴⁸ head and hair were as white as wool, even as white as snow,⁴⁹ and his eyes were like a fiery⁵⁰ flame. ^1:15His feet were like polished bronze⁵¹ refined⁵² in a furnace, and his voice was like the roar⁵³ of many waters. ^1:16He held⁵⁴ seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His⁵⁵ face shone like the sun shining at full strength. ^1:17When⁵⁶ I saw him I fell down at his feet as though I were dead, but⁵⁷ he placed his right hand on me and said: “Do not be afraid! I am the first and the last, ^1:18and the one who lives! I⁵⁸ was dead, but look, now I am alive—forever and ever—and I hold the keys of death and of Hades!⁵⁹^1:19Therefore write what you saw, what is, and what will be after these things.⁶⁰^1:20The mystery of the seven stars that you saw in my right hand and the seven golden lampstands is this:⁶¹ The seven stars are the angels⁶² of the seven churches and the seven lampstands are the seven churches.

To the Church in Ephesus

^2:1“To the angel of the church in Ephesus,¹ write the following:²

“This is the solemn pronouncement of³ the one who has a firm grasp on⁴ the seven stars in his right hand⁵—the one who walks among the seven golden⁶ lampstands: ^2:2‘I know your works as well as your⁷ labor and steadfast endurance, and that you cannot tolerate⁸ evil. You have even put to the test⁹ those who refer to themselves as apostles (but are not), and have discovered that they are false. ^2:3I am also aware¹⁰ that you have persisted steadfastly,¹¹ endured much for the sake of my name, and have not grown weary. ^2:4But I have this against you: You have departed¹² from your first love! ^2:5Therefore, remember from what high state¹³ you have fallen and repent! Do¹⁴ the deeds you did at the first;¹⁵ if not, I will come to you and remove your lampstand from its place—that is, if you do not repent.¹⁶^2:6But you do have this going for you:¹⁷ You hate what the Nicolaitans¹⁸ practice¹⁹—practices I also hate. ^2:7The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers,²⁰ I will permit²¹ him to eat from the tree of life that is²² in the paradise of God.’²³

To the Church in Smyrna

^2:8“To²⁴ the angel of the church in Smyrna write the following:²⁵

“This is the solemn pronouncement of²⁶ the one who is the first and the last, the one who was dead, but²⁷ came to life: ^2:9‘I know the distress you are suffering²⁸ and your poverty (but you are rich). I also know²⁹ the slander against you³⁰ by those who call themselves Jews and really are not, but are a synagogue³¹ of Satan. ^2:10Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown³² into prison so you may be tested,³³ and you will experience suffering³⁴ for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself.³⁵^2:11The one who has an ear had better hear what the Spirit says to the churches. The one who conquers³⁶ will in no way be harmed by the second death.’

To the Church in Pergamum

^2:12“To³⁷ the angel of the church in Pergamum write the following:³⁸

“This is the solemn pronouncement of³⁹ the one who has the sharp double-edged sword:⁴⁰^2:13‘I know⁴¹ where you live—where Satan’s throne is. Yet⁴² you continue to cling⁴³ to my name and you have not denied your⁴⁴ faith in me,⁴⁵ even in the days of Antipas, my faithful witness,⁴⁶ who was killed in your city⁴⁷ where Satan lives. ^2:14But I have a few things against you: You have some people there who follow the teaching of Balaam,⁴⁸ who instructed Balak to put a stumbling block⁴⁹ before the people⁵⁰ of Israel so they would eat food sacrificed to idols and commit sexual immorality.⁵¹^2:15In the same way, there are also some among you who follow the teaching of the Nicolaitans.⁵²^2:16Therefore,⁵³ repent! If not, I will come against you quickly and make war against those people⁵⁴ with the sword of my mouth. ^2:17The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers,⁵⁵ I will give him some of the hidden manna, and I will give him a white⁵⁶ stone,⁵⁷ and on that stone will be written a new name that no one can understand⁵⁸ except the one who receives it.’

To the Church in Thyatira

^2:18“To⁵⁹ the angel of the church in Thyatira write the following:⁶⁰

“This is the solemn pronouncement of⁶¹ the Son of God, the one who has eyes like a fiery flame⁶² and whose feet are like polished bronze:⁶³^2:19‘I know your deeds: your love, faith,⁶⁴ service, and steadfast endurance.⁶⁵ In fact,⁶⁶ your more recent deeds are greater than your earlier ones. ^2:20But I have this against you: You tolerate that⁶⁷ woman⁶⁸ Jezebel,⁶⁹ who calls herself a prophetess, and by her teaching deceives⁷⁰ my servants⁷¹ to commit sexual immorality and to eat food sacrificed to idols.⁷²^2:21I⁷³ have given her time to repent, but⁷⁴ she is not willing to repent of her sexual immorality. ^2:22Look! I am throwing her onto a bed of violent illness,⁷⁵ and those who commit adultery with her into terrible suffering,⁷⁶ unless they repent of her deeds. ^2:23Furthermore, I will strike her followers⁷⁷ with a deadly disease,⁷⁸ and then all the churches will know that I am the one who searches minds and hearts. I will repay⁷⁹ each one of you⁸⁰ what your deeds deserve.⁸¹^2:24But to the rest of you in Thyatira, all who do not hold to this teaching⁸² (who have not learned the so-called “deep secrets⁸³ of Satan”), to you I say: I do not put any additional burden on you. ^2:25However, hold on to what you have until I come. ^2:26And to the one who conquers⁸⁴ and who continues in⁸⁵ my deeds until the end, I will give him authority over the nations⁸⁶—

^2:27he⁸⁷ will rule⁸⁸ them with an iron rod⁸⁹

and like clay jars he will break them to pieces,⁹⁰

^2:28just as I have received the right to rule⁹¹ from my Father—and I will give him the morning star.⁹²^2:29The one who has an ear had better hear what the Spirit says to the churches.’

To the Church in Sardis

^3:1“To¹ the angel of the church in Sardis write the following:²

“This is the solemn pronouncement of³ the one who holds⁴ the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation⁵ that you are alive, but⁶ in reality⁷ you are dead. ^3:2Wake up then, and strengthen what remains that was about⁸ to die, because I have not found your deeds complete⁹ in the sight¹⁰ of my God. ^3:3Therefore, remember what you received and heard,¹¹ and obey it,¹² and repent. If you do not wake up, I will come like a thief, and you will never¹³ know at what hour I will come against¹⁴ you. ^3:4But you have a few individuals¹⁵ in Sardis who have not stained¹⁶ their clothes, and they will walk with me dressed¹⁷ in white, because they are worthy. ^3:5The one who conquers¹⁸ will be dressed like them¹⁹ in white clothing,²⁰ and I will never²¹ erase²² his name from the book of life, but²³ will declare²⁴ his name before my Father and before his angels. ^3:6The one who has an ear had better hear what the Spirit says to the churches.’

To the Church in Philadelphia

^3:7“To²⁵ the angel of the church in Philadelphia write the following:²⁶

“This is the solemn pronouncement of²⁷ the Holy One, the True One, who holds the key of David, who opens doors²⁸ no one can shut, and shuts doors²⁹ no one can open: ^3:8‘I know your deeds. (Look! I have put³⁰ in front of you an open door that no one can shut.)³¹ I know³² that you have little strength,³³ but³⁴ you have obeyed³⁵ my word and have not denied my name. ^3:9Listen!³⁶ I am going to make those people from the synagogue³⁷ of Satan—who say they are Jews yet³⁸ are not, but are lying—Look, I will make³⁹ them come and bow down⁴⁰ at your feet and acknowledge⁴¹ that I have loved you. ^3:10Because you have kept⁴² my admonition⁴³ to endure steadfastly,⁴⁴ I will also keep you from the hour…

Read in Logos

This passage has been shortened. Keep reading Revelation 1–7 in Logos

Footnotes

1 The phrase ἀποκάλυψις Ἰησοῦ Χριστοῦ (ajpokalupsis Iēsou Christou, “the revelation of Jesus Christ”) could be interpreted as either an objective genitive (“the revelation about Jesus Christ”), subjective genitive (“the revelation from Jesus Christ”), or both (M. Zerwick’s “general” genitive [, §§36–39]; D. B. Wallace’s “plenary” genitive [ ]). In 1:1 and 22:16 it is clear that Jesus has sent his angel to proclaim the message to John; thus the message is from Christ, and this would be a subjective genitive. On a broader scale, though, the revelation is about Christ, so this would be an objective genitive. One important point to note is that the phrase under consideration is best regarded as the title of the book and therefore refers to the whole of the work in all its aspects. This fact favors considering this as a plenary genitive.
2 Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. notes that “ ‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times … in normal usage at the present time the two words are carefully distinguished” ( ). The most accurate translation is “bondservant” (sometimes found in the for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
3 τάχος has “quickly, at once, without delay Ac 10:33 D; 12:7; 17:15 D; 22:18; 1 Cl 48:1; 63:4 … soon, in a short time … Rv 1:1; 22:6 … shortly Ac 25:4.”
4 Or “He indicated it clearly” (L&N 33.153).
5 See the note on the word “servants” earlier in this verse.
6 “Then” is not in the Greek text, but is supplied to make the chronological succession clear in the translation.
7 The genitive phrase “about Jesus Christ” is taken as an objective genitive.
8 The word “this” is used to translate the Greek article τῆς (tēs), bringing out its demonstrative force.
9 The word “aloud” has been supplied to indicate that in the original historical setting reading would usually refer to reading out loud in public rather than silently to oneself.
10 The words “blessed are” are repeated from the beginning of this verse for stylistic reasons and for clarity.
11 Grk “keep.” L&N 36.19 has “to continue to obey orders or commandments—‘to obey, to keep commandments, obedience.’ ”
12 The time refers to the time when the things prophesied would happen.
13 Grk “John.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
14 Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
15 It is probable that the ὑμῖν (humin) applies to both elements of the greeting, i.e., to both grace and peace.
16 The earliest and best (𝔓18vid א A C P 2050 lat sy co) lack the term “God” (θεοῦ, theou) between “from” (ἀπό, apo) and “he who is” (ὁ ὤν, ho ōn). Its inclusion, as supported by the bulk of the Byzantine witnesses, is clearly secondary and a scribal attempt to achieve two things: (1) to make explicit the referent in the passage, namely, God, and (2) to smooth out the grammar. The preposition “from” in Greek required a noun in the genitive case. But here in Rev 1:4 the words following the preposition “from” (ἀπό) are in another case, i.e., the nominative. There are two principal ways in which to deal with this grammatical anomaly. First, it could be a mistake arising from someone who just did not know Greek very well, or as a Jew, was heavily influenced by a Semitic form of Greek. Both of these unintentional errors are unlikely here. Commenting on this argues: “Either of these is doubtful here because (1) such a flagrant misunderstanding of the rudiments of Greek would almost surely mean that the author could not compose in Greek, yet the Apocalypse itself argues against this; (2) nowhere else does the Seer [i.e., John] use a nom. immediately after a preposition (in fact, he uses ἀπό 32 times with the immediately following).” The passage appears to be an allusion to Exod 3:14 (in the ) where God refers to himself as “he who is” (ὁ ὤν), the same wording in Greek as here in Rev 1:4. Thus, it appears that John is wanting to leave the divine name untouched (perhaps to allude to God’s immutability, or as a pointer to the Old Testament as the key to unlocking the meaning of this book), irrespective of what it “looks” like grammatically. The translation has placed the “he who is” in quotation marks to indicate to the reader that the syntactical awkwardness is intentional. (For further comments, see ).
17 ἀπό 5.d states: “The εἰρήνη ἀπὸ ‘ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος’ Rv 1:4 is quite extraordinary. It may be an interpretation of the name Yahweh already current, or an attempt to show reverence for the divine name by preserving it unchanged, or simply one more of the grammatical peculiarities so frequent in Rv.”
18 Or “Jesus Christ—the faithful one, the witness …” Some take ὁ πιστός (ho pistos) as a second substantive in relation to ὁ μάρτυς (ho martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”
19 The Greek term translated witness can mean both “witness” and “martyr.”
20 The reading “set free” (λύσαντι, lusanti) has better support (𝔓18 א A C 1611 2050 2329 2351 𝔐A sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 𝔐K lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar—a difference of only one letter—which could have resulted in a simple error during the copying of a ); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the , the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood”—a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse. Or “and released us” (L&N 37.127).
21 The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death—a frequent refrain in the Apocalypse.
22 The verb ποιέω (poieō) can indicate appointment or assignment rather than simply “make” or “do.” See Mark 3:14 (L&N 37.106).
23 See βασιλεία 1.a for the idea of “he made us a kingdom,” which was translated as “he appointed us (to be or function) as a kingdom” (see the note on the word “appointed” earlier in the verse).
24 Grk “a kingdom, priests.” The term ἱερεῖς (hiereis) is either in apposition to βασιλείαν (basileian) or as a second complement to the object “us” (ἡμᾶς, hēmas). The translation retains this ambiguity.
25 Both the longer reading τῶν αἰώνων (tōn aiōnōn, “to the ages of the ages” or, more idiomatically, “for ever and ever”; found in א C 𝔐) and the shorter (“for ever”; found in 𝔓18 A P 2050 bo) have good support. The author uses the longer expression (εἰς [τοὺς] αἰῶνας [τῶν] αἰώνων, eis [tous] aiōnas [tōn] aiōnōn) in every other instance of αἰών in Revelation, twelve passages in all (1:18; 4:9, 10; 5:13; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5). Thus, on the one hand, the style of the author is consistent, while on the other hand, the scribes may have been familiar with such a stylistic feature, causing them to add the words here. The issues are more complex than can be presented here; the longer reading, however, is probably original (the shorter reading arising from accidental omission of the genitive phrase due to similarity with the preceding words).
26 An allusion to Dan 7:13.
27 Here καί (kai) was translated as ascensive.
28 An allusion to Zech 12:10.
29 In this context, tribes (φυλαί, phulai) could also be translated as “nations” or “peoples” (L&N 11.56).
30 The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.
31 Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amēn). See L&N 69.1.
32 These lines are placed in parentheses because they form an aside to the main argument.
33 The shorter reading “Omega” (ὦ, ō) has superior evidence ({א1 A C 1611}) to the longer reading which includes “the beginning and the end” (ἀρχὴ καὶ τέλος or ἡ ἀρχὴ καὶ τὸ τέλος, archē kai telos or hē archē kai to telos), found in א*,2 1854 2050 2329 2351 𝔐A lat bo. There is little reason why a scribe would have deleted the words, but their clarifying value and the fact that they harmonize with 21:6 indicate that they are a secondary addition to the text.
34 On this word παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God … (ὁ) κύριος ὁ θεὸς ὁ π.… Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
35 The translation attempts to bring out the verbal idea in συγκοινωνός (sunkoinōnos, “co-sharer”); John was suffering for his faith at the time he wrote this.
36 The prepositional phrase ἐν Ἰησοῦ (en Iēsou) could be taken with ὑπομονῇ (hupomonē) as the translation does or with the more distant συγκοινωνός (sunkoinōnos), in which case the translation would read “your brother and the one who shares with you in Jesus in the persecution, kingdom, and endurance.”
37 The phrase “about Jesus” has been translated as an objective genitive.
38 Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [], ).
39 Concerning the phrase κυριακῇ ἡμέρᾳ (kuriakē hēmera) κυριακός states: “pert. to belonging to the Lord, the Lord’s … κ. ἡμέρᾳ the Lord’s day (Kephal. I 192, 1; 193, 31 …) i.e. certainly Sunday (so in Mod. Gk.…) Rv 1:10 (WStott, 12, ’65, 70–75).”
40 The conjunction καί (kai) is not introducing a coordinate thought, but one that is logically subordinate to the main verb ἐγενόμην (egenomēn).
41 For location see ; ; ; .
42 Grk “and to Smyrna.” For stylistic reasons the conjunction καί (kai) and the preposition εἰς (eis) have not been translated before the remaining elements of the list. In lists with more than two elements contemporary English generally does not repeat the conjunction except between the next to last and last elements.
43 Throughout the translation John’s use of καί (kai) often reflects the varied usage of the Hebrew conjunction ו (vav). A clause which καί introduces has been translated in terms of its semantic relationship to the clause that preceded it. If the καί seemed redundant, however, it was left untranslated; that is the case in this verse.
44 Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετʼ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”
45 Grk “and turning I saw.” The repetition of ἐπιστρέφω (epistrephō) is somewhat redundant in contemporary English and has been translated generally.
46 This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou), υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’ … ‘the human being, the human one, the man’ … On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46–48; 4 Esdr 13:3, 51f) … Outside the gospels: Ac 7:56 … Rv 1:13; 14:14 (both after Da 7:13 …).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [], 2:; cf. also ). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [], ; ).
47 Or “a wide golden sash,” but this would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).
48 Here δέ (de) has not been translated.
49 The clause, “even as white as snow” seems to heighten the preceding clause and is so understood in this ascensive sense (“even”) in the translation.
50 The genitive noun πυρός (puros) has been translated as an attributive genitive.
51 The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, chalkolibanō), which appears nowhere else in Greek literature outside of the book of Revelation (see 2:18), is uncertain. Without question it is some sort of metal. χαλκολίβανον 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 2:18 is more on the lustrous quality of the metal.
52 Or “that has been heated in a furnace until it glows.”
53 Grk “sound,” but the idea is closer to the roar of a waterfall or rapids.
54 Grk “and having.” In the Greek text this is a continuation of the previous sentence, but because contemporary English style employs much shorter sentences, a new sentence was started here in the translation by supplying the pronoun “he.”
55 This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.
56 Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
57 Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.
58 Here καί (kai) has not been translated because of differences between Greek and English style.
59 Concerning “Hades” ᾅδης 1 and 2 states: “Orig. proper noun, god of the nether world, ‘Hades’, then the nether world, Hades as place of the dead, Ac 2:27, 31 (Ps 15:10; Eccl 9:10; 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, 6, 332). Of Jonah’s fish ἐκ τοῦ κατωτάτου ᾅδου. In the depths, contrasted w. heaven ἕως (τοῦ) ᾅδου Mt 11:23; Lk 10:15 ( 15:10; cp.; Is 14:11, 15); ἐν τῷ ᾅδῃ 16:23; ἐν Ἅιδου ApcPt Rainer. Accessible by gates (but the is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence πύλαι ᾅδου (Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; Pss. Sol. 16:2.—Lucian, Menipp. 6 the magicians can open τοῦ Ἃιδου τὰς πύλας and conduct people in and out safely) Mt 16:18 … locked ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the κλεῖς τοῦ Ἃιδου; SEG VIII, 574, 3 (III ad) τῷ τὰς κλεῖδας ἔχοντι τῶν καθʼ Ἂιδου (restored)] or possess.; in the latter case death and Hades are personif.; s. 2) … Hades personif.… w. θάνατος (cp. Is 28:15; Job 38:17 …) Rv 6:8; 20:13f.” In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13–14).
60 Grk “Therefore write the things that you saw, and the things that are, and the things that will take place after these things.” Verse 19 could also be translated (taking καί … καί [kai … kai] as “both … and”): “Therefore write what you have seen, both what things currently are and what is going to happen after these things.” The structure of this verse is debated.
61 The words “is this” are supplied to make a complete sentence in English.
62 Or perhaps “the messengers.”
1 For location see ; ; ; .
2 The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
3 Grk “These things says [the One] …” The expression τάδε λέγει (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 τάδε λέγει formula in the NT derives from the OT, where it was used to introduce a prophetic utterance (, ὅδε, 1)” ( ). Thus, the translation “this is the solemn pronouncement of” for τάδε λέγει is very much in keeping with the OT connotations of this expression. The expression This is the solemn pronouncement of reflects an OT idiom. The has the same Greek phrase (τάδε λέγει, tade legei) about 350 times, with nearly 320 of them having “the Lord” (Heb יהוה, 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.
4 Grk “holds,” but the term (i.e., κρατῶν, kratōn) with an accusative object, along with the context, argues for a sense of firmness. (Cf. .)
5 On seven stars in his right hand see 1:16.
6 Grk “lampstands of gold” with the genitive τῶν χρυσῶν (tōn chrusōn) translated as an attributive genitive.
7 Although the first possessive pronoun σου (sou) is connected to τὰ ἔργα (ta erga) and the second σου is connected to ὑπομονήν (hupomonēn), semantically κόπον (kopon) is also to be understood as belonging to the Ephesian church. The translation reflects this.
8 The translation “tolerate” seems to capture the sense of βαστάσαι (bastasai) here. βαστάζω 2.b.β says, “bear, endure … κακούς Rv 2:2.… bear patiently, put up with: weaknesses of the weak Ro 15:1; cf. IPol 1:2; evil Rv 2:3.”
9 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.
10 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.
11 The Greek word translated “persisted steadfastly” (ὑπομονή, hupomonē) is the same one translated “steadfast endurance” in v. 2.
12 The Greek word translated “departed from” (ἀφίημι, aphiēmi; L&N 15.48) can actually be used of divorce (L&N 34.78), so the imagery here is very strong.
13 Grk “from where,” but status is in view rather than physical position. On this term πόθεν 1 states, “from what place? from where?… In imagery μνημόνευε πόθεν πέπτωκες remember from what (state) you have fallen Rv 2:5.”
14 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.
15 Or “you did formerly.”
16 Although the final clause is somewhat awkward, it is typical of the style of Revelation.
17 Grk “But you do have this.” The words “going for you” are supplied to complete the English idiom; other phrases like “in your favor” () or “to your credit” () could also be supplied.
18 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.
19 The expression τὰ ἔργα τῶν Νικολαϊτῶν (ta erga tōn Nikolaitōn) has been translated as a subjective genitive.
20 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.
21 Or “grant.”
22 Or “stands.”
23 The omission of “my” (μου, mou) after “God” (θεοῦ, theou) is well attested, supported by א A C and the Andreas of Caesarea group of Byzantine (𝔐A). Its addition in 1611, the 𝔐K 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” (θεοῦ μου) in 3:12.
24 Here καί (kai) has not been translated due to differences between Greek and English style.
25 The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
26 Grk “These things says [the One] …” See the note on the phrase “this is the solemn pronouncement of” in . The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in .
27 Here καί (kai) has been translated as “but” to indicate the contrast present between these two phrases.
28 Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).
29 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.
30 The words “against you” are not in the Greek text, but are implied.
31 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).
32 Grk “is about to throw some of you,” but the force is causative in context.
33 Or “tempted.”
34 Or “experience persecution,” “will be in distress” (see L&N 22.2).
35 Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, tēs zōēs) functioning in apposition to “crown” (στέφανον, stephanon): “the crown that consists of life.”
36 Or “who is victorious”; traditionally, “who overcomes.”
37 Here καί (kai) has not been translated due to differences between Greek and English style.
38 The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
39 Grk “These things says [the One] …” See the note on the phrase “this is the solemn pronouncement of” in . The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in .
40 On the sharp double-edged sword see 1:16.
41 The shorter reading adopted here has superior support (א A C P 2053 latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, 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.
42 Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.
43 The present indicative verb κρατεῖς (krateis) has been translated as a progressive present.
44 Grk “the faith”; here the Greek article is used as a possessive pronoun ( ).
45 Grk “the faith of me” (τὴν πίστιν μου, tēn pistin mou) with the genitive “of me” (μου) functioning objectively.
46 Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”
47 Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρʼ ὑμῖν, ὄπου ὁ σατανᾶς κατοικεῖ (par’ humin, hopou ho satanas katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (), 36–38.
49 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 …”
50 Grk “sons,” but the expression υἱοὶ Ἰσραήλ (huioi Israēl) is an idiom for the people of Israel as an ethnic entity (see L&N 11.58).
51 Due to the actual events in the OT (Num 22–24; 31:16), πορνεῦσαι (porneusai) is taken to mean “sexual immorality.” πορνεύω 1 states, “engage in illicit sex, to fornicate, to whore … W. φαγεῖν εἰδωλόθυτα ‘eat meat offered to idols’ Rv 2:14, 20.”
52 The term ὁμοίως (homoiōs, “likewise”) is left untranslated because it is quite redundant. See the note on the term Nicolaitans in .
53 The “therefore” (οὖν, oun) is not found in א 2053 2329 2351 𝔐A or the Latin . It is, however, included in impressive witnesses such as {A C 046 1006 1611 syp,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” (μετανόησον, metanoēson; since οὖν is a postpositive conjunction in Greek, the final three letters of the verb [-σον, -son] would have been immediately followed by ουν). 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.
54 Grk “with them”; the referent (those people who follow the teaching of Balaam and the Nicolaitans) has been specified in the translation for clarity.
55 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.
56 Or “bright.” The Greek term λευκός (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).
57 On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος 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.’ ”
58 Or “know”; for the meaning “understand” see L&N 32.4.
59 Here καί (kai) has not been translated due to differences between Greek and English style.
60 The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
61 Grk “These things says [the One] …” See the note on the phrase “this is the solemn pronouncement of” in . The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in .
62 Grk “a flame of fire.” The Greek term πυρός (puros) has been translated as an attributive genitive.
63 The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, chalkolibanō), 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. χαλκολίβανον 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.
64 Grk “and faith.” Here and before the following term καί (kai) has not been translated because English normally uses a coordinating conjunction only between the next to last and last terms in a list.
65 Or “perseverance.”
66 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 ). Grk “and your last deeds [that are] greater than the first.”
67 The Greek article has been translated here with demonstrative force.
68 The evidence for γυναῖκα (gunaika, “woman”) alone includes {א C P 1611 2053 lat}. The evidence for the addition of “your” (σου, sou) includes A 1006 2351 𝔐K sy. With the pronoun, the text reads “your wife, Jezebel” instead of “that woman, Jezebel.” In Revelation, A C are the most important , along with א 𝔓47 (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” (σου) 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.
69 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.
70 Grk “teaches and deceives” (διδάσκει καὶ πλανᾷ, 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 …”
71 See the note on the word “servants” in .
72 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.
73 Here καί (kai) has not been translated because of differences between Greek and contemporary English style.
74 Here καί (kai) has been translated as “but” to bring out the contrast present in this woman’s obstinate refusal to repent.
75 Grk “onto a bed,” in this context an idiom for severe illness (L&N 23.152).
76 Or “into great distress.” The suffering here is not specified as physical or emotional, and could involve persecution.
77 Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.
78 Grk “I will kill with death.” θάνατος (thanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see 3; L&N 23.158).
79 Grk “I will give.” The sense of δίδωμι (didōmi) in this context is more “repay” than “give.”
80 This pronoun and the following one are plural in the Greek text.
81 Grk “each one of you according to your works.”
82 That is, the teaching of Jezebel (v. 20).
83 Grk “deep things.” For the translation “deep secrets” see L&N 28.76; cf. , , .
84 Or “who is victorious”; traditionally, “who overcomes.”
85 Grk “keeps.” In a context that speaks of “holding on to what you have,” the idea here is one of continued faithful behavior ( τηρέω 3 has “ὁ τηρῶν τὰ ἔργα μου the one who takes my deeds to heart Rv 2:26”).
86 Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
87 Here καί (kai) has not been translated because of differences between Greek and English style.
88 Grk “will shepherd.”
89 Or “scepter.” The Greek term ῥάβδος (rhabdos) can mean either “rod” or “scepter.”
90 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.
91 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 δώσω (dōsō) is “the right to rule” (i.e., ἔχειν ἐξουσίαν ποιμάνειν, echein exousian poimanein), although many modern translations supply the word “authority” here (so , , ).
92 On this expression πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”
1 Here καί (kai) has not been translated due to differences between Greek and English style.
2 The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
3 Grk “These things says [the One] …” See the note on the phrase “this is the solemn pronouncement of” in . The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in .
4 Grk “who has” (cf. 1:16).
5 Grk “a name.”
6 Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
7 The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.
8 The verb ἔμελλον (emellon) is in the imperfect tense.
9 The perfect passive participle has been translated as an intensive (resultative) perfect here.
10 Or “in the judgment.” 342 ἐνώπιον 3 states, “in the opinion/judgment of … As a rule … of θεός or κύριος; so after … πεπληρωμένος Rv 3:2.”
11 The expression πῶς εἵληφας καὶ ἥκουσας (pōs eilēphas kai ēkousas) probably refers to the initial instruction in the Christian life they had received and been taught; this included doctrine and ethical teaching.
12 Grk “keep it,” in the sense of obeying what they had initially been taught.
13 The negation here is with οὐ μή (ou mē, the strongest possible form of negation in Koine Greek).
14 Or “come on.”
15 Grk “a few names”; here ὅνομα (onoma) is used by figurative extension to mean “person” or “people”; according to L&N 9.19 there is “the possible implication of existence or relevance as individuals.”
16 Or “soiled” (so , , ); “have kept their clothes unstained”; “have not dirtied your clothes with sin.”
17 The word “dressed” is not in the Greek text, but is implied.
18 Or “who overcomes.”
19 Grk “thus.”
20 Or “white robes.”
21 The negation here is with οὐ μή (ou mē), the strongest possible form of negation in Koine Greek.
22 Or “will never wipe out.”
23 Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
24 Grk “will confess.”
25 Here καί (kai) has not been translated due to differences between Greek and English style.
26 The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
27 Grk “These things says [the One] …” See the note on the phrase “this is the solemn pronouncement of” in . The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in .
28 The word “door” is not in the Greek text but has been supplied in the translation. Direct objects were often omitted in Greek when clear from the context. Since the following verse does contain the word “door” (θύραν, thuran), that word has been supplied as the direct object here.
29 See the note on the word “door” earlier in this verse.
30 Grk “I have given.”
31 Grk “to shut it,” but English would leave the direct object understood in this case. The entire statement is parenthetical, interrupting the construction found in other letters to the churches in 3:1 and 3:15, “I know your deeds, that …” where an enumeration of the deeds follows.
32 This translation is based on connecting the ὅτι (hoti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.”
33 Or “little power.”
34 Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
35 Grk “and having kept.” The participle ἐτήρησας (etērēsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (tēreō) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words.
36 Grk “behold” (L&N 91.13).
37 See the note on synagogue in .
38 Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.
39 The verb here is ποιέω (poieō), but in this context it has virtually the same meaning as δίδωμι (didōmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.
40 The verb here is προσκυνήσουσιν (proskunēsousin), normally used to refer to worship.
41 Or “and know,” “and recognize.”
42 Or “obey.” For the translation of τηρέω (tēreō) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word … I will keep you,” though the meaning of τηρέω is different each time.
43 The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.
44 Or “to persevere.” Here ὑπομονῆς (hupomonēs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).

Cross references

48 See Num 22–24; 31:16.