Text -- Revelation 2:1-17 (NET)

To the Church in Ephesus

2:1 “To the angel of the church in Ephesus, write the following: “This is the solemn pronouncement of the one who has a firm grasp on the seven stars in his right hand– the one who walks among the seven golden lampstands: 2:2 ‘I know your works as well as your labor and steadfast endurance, and that you cannot cannot tolerate evil. You have even put to the test those who refer to themselves as apostles (but are not), and have discovered that they are false. 2:3 I am also aware that you have persisted steadfastly, endured much for the sake of my name, and have not grown weary. 2:4 But I have this against you: You have departed from your first love! 2:5 Therefore, remember from what high state you have fallen and repent! Do the deeds you did at the first; if not, I will come to you and remove your lampstand from its place– that is, if you do not repent. 2:6 But you do have this going for you: You hate what the Nicolaitans practice– practices I also hate. 2:7 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, I will permit him to eat from the tree of life that is in the paradise of God.’

To the Church in Smyrna

2:8 “To the angel of the church in Smyrna write the following: “This is the solemn pronouncement of the one who is the first and the last, the one who was dead, but came to life: 2:9 ‘I know the distress you are suffering and your poverty (but you are rich). I also know the slander against you by those who call themselves Jews and really are not, but are a synagogue of Satan. 2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown into prison so you may be tested, and you will experience suffering for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. 2:11 The one who has an ear had better hear what the Spirit says to the churches. The one who conquers will in no way be harmed by the second death.’

To the Church in Pergamum

2:12 “To the angel of the church in Pergamum write the following: “This is the solemn pronouncement of the one who has the sharp double-edged sword: 2:13 ‘I know where you live– where Satan’s throne is. Yet you continue to cling to my name and you have not denied your faith in me, even in the days of Antipas, my faithful witness, who was killed in your city where Satan lives. 2:14 But I have a few things against you: You have some people there who follow the teaching of Balaam, who instructed Balak to put a stumbling block before the people of Israel so they would eat food sacrificed to idols and commit sexual immorality. 2:15 In the same way, there are also some among you who follow the teaching of the Nicolaitans. 2:16 Therefore, repent! If not, I will come against you quickly and make war against those people with the sword of my mouth. 2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, I will give him some of the hidden manna, and I will give him a white stone, and on that stone will be written a new name that no one can understand except the one who receives it.’

Commentary -- Verse Notes / Footnotes

NET Notes: Rev 2:1

¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

² tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

³ tn 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 (BAGD, s.v. ὅδε, 1)” (ExSyn 328). Thus, the translation “this is the solemn pronouncement of” for τάδε λέγει 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 (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 tn Grk “holds,” but the term (i.e., κρατῶν, kratwn) with an accusative object, along with the context, argues for a sense of firmness. (Cf. ExSyn 132.)

⁵ sn On seven stars in his right hand see 1:16.

⁶ tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.

NET Notes: Rev 2:2

¹ tn Although the first possessive pronoun σου (sou) is connected to τὰ ἔργα (ta erga) and the second σου is connected to ὑπομονήν (Jupomonhn), semantically κόπον (kopon) is also to be understood as belonging to the Ephesian church. The translation reflects this.

² tn The translation “tolerate” seems to capture the sense of βαστάσαι (bastasai) here. BDAG 171 s.v. 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.”

³ tn 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.

NET Notes: Rev 2:3

¹ tn 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.

² tn The Greek word translated “persisted steadfastly” (ὑπομονή, Jupomonh) is the same one translated “steadfast endurance” in v. 2.

NET Notes: Rev 2:4

¹ tn The Greek word translated “departed from” (ἀφίημι, afihmi; L&N 15.48) can actually be used of divorce (L&N 34.78), so the imagery here is very strong.

NET Notes: Rev 2:5

¹ tn Grk “from where,” but status is in view rather than physical position. On this term BDAG 838 s.v. πόθεν 1 states, “from what place? from where?…In imagery μνημόνευε πόθεν πέπτωκες remember from what (state) you have fallen Rv 2:5.”

² tn 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.

³ tn Or “you did formerly.”

⁴ tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.

NET Notes: Rev 2:6

¹ tn 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.

² sn 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.

³ tn The expression τὰ ἔργα τῶν Νικολαϊτῶν (ta erga twn Nikolaitwn) has been translated as a subjective genitive.

NET Notes: Rev 2:7

¹ tn 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.

² tn Or “grant.”

³ tn Or “stands.”

⁴ tc The omission of “my” (μου, mou) after “God” (θεοῦ, qeou) is well attested, supported by א 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” (θεοῦ μου) in 3:12.

NET Notes: Rev 2:8

¹ tn Here καί (kai) has not been translated due to differences between Greek and English style.

² tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

³ tn 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.

⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present between these two phrases.

NET Notes: Rev 2:9

¹ tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).

² tn 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.

³ tn The words “against you” are not in the Greek text, but are implied.

⁴ sn 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).

NET Notes: Rev 2:10

¹ tn Grk “is about to throw some of you,” but the force is causative in context.

² tn Or “tempted.”

³ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

⁴ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”

NET Notes: Rev 2:11

¹ tn Or “who is victorious”; traditionally, “who overcomes.”

NET Notes: Rev 2:12

¹ tn Here καί (kai) has not been translated due to differences between Greek and English style.

² tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

³ tn 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.

⁴ sn On the sharp double-edged sword see 1:16.

NET Notes: Rev 2:13

¹ tc The shorter reading adopted here has superior ms support (א A C P 2053 al 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.

² tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

³ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

⁴ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

⁵ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

⁶ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

⁷ tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.

NET Notes: Rev 2:14

¹ sn See Num 22-24; 31:16.

² tn 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…”

³ tn Grk “sons,” but the expression υἱοὶ ᾿Ισραήλ (Juioi Israhl) is an idiom for the people of Israel as an ethnic entity (see L&N 11.58).

⁴ tn Due to the actual events in the OT (Num 22-24; 31:16), πορνεῦσαι (porneusai) is taken to mean “sexual immorality.” BDAG 854 s.v. πορνεύω 1 states, “engage in illicit sex, to fornicate, to whore…W. φαγεῖν εἰδωλόθυτα ‘eat meat offered to idols’ Rv 2:14, 20.”

NET Notes: Rev 2:15

¹ tn The term ὁμοίως (Jomoiws, “likewise”) is left untranslated because it is quite redundant.

sn See the note on the term Nicolaitans in 2:6.

NET Notes: Rev 2:16

¹ tc The “therefore” (οὖν, oun) is not found in א 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” (μετανόησον, metanohson; 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.

² tn Grk “with them”; the referent (those people who follow the teaching of Balaam and the Nicolaitans) has been specified in the translation for clarity.

NET Notes: Rev 2:17

¹ tn 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.

² tn 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).

³ tn 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.’”

⁴ tn Or “know”; for the meaning “understand” see L&N 32.4.