1:1 The revelation of Jesus Christ, 12 which God gave him to show his servants 13 what must happen very soon. 14 He made it clear 15 by sending his angel to his servant 16 John,
12:12 Therefore you heavens rejoice, and all who reside in them!
But 40 woe to the earth and the sea
because the devil has come down to you!
He 41 is filled with terrible anger,
for he knows that he only has a little time!”
3:1 “To 53 the angel of the church in Sardis write the following: 54
“This is the solemn pronouncement of 55 the one who holds 56 the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation 57 that you are alive, but 58 in reality 59 you are dead.
1 sn Laodicea was near two other towns, each of which had a unique water source. To the north was Hierapolis which had a natural hot spring, often used for medicinal purposes. To the east was Colossae which had cold, pure waters. In contrast to these towns, Laodicea had no permanent supply of good water. Efforts to pipe water to the city from nearby springs were successful, but it would arrive lukewarm. The metaphor in the text is not meant to relate spiritual fervor to temperature. This would mean that Laodicea would be commended for being spiritually cold, but it is unlikely that Jesus would commend this. Instead, the metaphor condemns Laodicea for not providing spiritual healing (being hot) or spiritual refreshment (being cold) to those around them. It is a condemnation of their lack of works and lack of witness.
2 tn 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.
3 tn Or “perseverance.”
4 tn 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.”
3 tn Grk “Here is wisdom.”
4 tn Grk “it is man’s number.” ExSyn 254 states “if ἀνθρώπου is generic, then the sense is, ‘It is [the] number of humankind.’ It is significant that this construction fits Apollonius’ Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is, too. Grammatically, those who contend that the sense is ‘it is [the] number of a man’ have the burden of proof on them (for they treat the head noun, ἀριθμός, as definite and the genitive, ἀνθρώπου, as indefinite – the rarest of all possibilities). In light of Johannine usage, we might also add Rev 16:18, where the Seer clearly uses the anarthrous ἄνθρωπος in a generic sense, meaning ‘humankind.’ The implications of this grammatical possibility, exegetically speaking, are simply that the number ‘666’ is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven).” See G. K. Beale, Revelation, [NIGTC], 723-24, who argues for the “generic” understanding of the noun; for an indefinite translation, see the ASV and ESV which both translate the clause as “it is the number of a man.”
5 tc A few
4 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
5 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
6 tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
7 tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.
5 tn The phrase ἀποκάλυψις ᾿Ιησοῦ Χριστοῦ (ajpokaluyi" Ihsou Cristou, “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 [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). 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.
6 tn 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. BDAG 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” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV 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.
7 tn BDAG 992-93 s.v. 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.”
8 tn Or “He indicated it clearly” (L&N 33.153).
9 tn See the note on the word “servants” earlier in this verse.
6 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.
7 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.”
8 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.
7 tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).
8 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.
9 tn The words “against you” are not in the Greek text, but are implied.
10 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).
8 sn That is, the teaching of Jezebel (v. 20).
9 tn Grk “deep things.” For the translation “deep secrets” see L&N 28.76; cf. NAB, NIV, CEV.
9 tn The expression πῶς εἴληφας καὶ ἤκουσας (pw" eilhfa" kai hkousa") probably refers to the initial instruction in the Christian life they had received and been taught; this included doctrine and ethical teaching.
10 tn Grk “keep it,” in the sense of obeying what they had initially been taught.
11 tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek).
12 tn Or “come on.”
10 tn Grk “I have given.”
11 tn Grk “to shut it,” but English would leave the direct object understood in this case.
12 tn This translation is based on connecting the ὅτι (Joti) 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.”
13 tn Or “little power.”
14 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
15 tn Grk “and having kept.” The participle ἐτήρησας (ethrhsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (threw) 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.
11 tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.
12 tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.
13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
14 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
12 tn The word “But” is not in the Greek text, but the contrast is clearly implied. This is a case of asyndeton (lack of a connective).
13 tn Grk “and is filled,” a continuation of the previous sentence. Because English tends to use shorter sentences (especially when exclamations are involved), a new sentence was started here in the translation.
13 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.
14 tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.
15 tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.
16 tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).
17 tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.
18 tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”
19 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.
14 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.
15 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).
16 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.’”
17 tn Or “know”; for the meaning “understand” see L&N 32.4.
15 tn Here καί (kai) has not been translated due to differences between Greek and English style.
16 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
17 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
18 tn Grk “who has” (cf. 1:16).
19 tn Grk “a name.”
20 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
21 tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.
16 tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.