Historical

Footnotes

1. 1:1–3 This prologue describes the source, contents, and audience of the book and forms an inclusion with the epilogue (Rev 22:6–21), with its similar themes and expressions.
2. 1:3 Blessed is the one: this is the first of seven beatitudes in this book; the others are in Rev 14:13; 16:15; 19:9; 20:6; 22:7, 14. This prophetic message: literally, “the words of the prophecy”; so Rev 22:7, 10, 18, 19 by inclusion. The appointed time: when Jesus will return in glory; cf. Rev 1:7; 3:11; 22:7, 10, 12, 20.
3. 1:4–8 Although Revelation begins and ends (Rev 22:21) with Christian epistolary formulae, there is nothing between Rev 4; 22 resembling a letter. The author here employs the standard word order for greetings in Greek letter writing: “N. to N., greetings…”; see note on Rom 1:1.
4. 1:4 Seven churches in Asia: Asia refers to the Roman province of that name in western Asia Minor (modern Turkey); these representative churches are mentioned by name in Rev 1:11, and each is the recipient of a message (Rev 2:1–3:22). Seven is the biblical number suggesting fullness and completeness; thus the seer is writing for the whole church.
5. 1:5 Freed us: the majority of Greek manuscripts and several early versions read “washed us”; but “freed us” is supported by the best manuscripts and fits well with Old Testament imagery, e.g., Is 40:2.
6. 1:8 The Alpha and the Omega: the first and last letters of the Greek alphabet. In Rev 22:13 the same words occur together with the expressions “the First and the Last, the Beginning and the End”; cf. Rev 1:17; 2:8; 21:6; Is 41:4; 44:6.
7. 1:9–20 In this first vision, the seer is commanded to write what he sees to the seven churches (Rev 1:9–11). He sees Christ in glory, whom he depicts in stock apocalyptic imagery (Rev 1:12–16), and hears him describe himself in terms meant to encourage Christians by emphasizing his victory over death (Rev 1:17–20).
8. 1:9 Island called Patmos: one of the Sporades islands in the Aegean Sea, some fifty miles south of Ephesus, used by the Romans as a penal colony. Because I proclaimed God’s word: literally, “on account of God’s word.”
9. 1:10 The Lord’s day: Sunday. As loud as a trumpet: the imagery is derived from the theophany at Sinai (Ex 19:16, 19; cf. Hb 12:19 and the trumpet in other eschatological settings in Is 27:13; Jl 2:1; Mt 24:31; 1 Cor 15:52; 1 Thes 4:16).
10. 1:11 Scroll: a papyrus roll.
11. 1:12–16 A symbolic description of Christ in glory. The metaphorical language is not to be understood literally; cf. Introduction.
12. 1:13 Son of man: see note on Mk 8:31. Ankle-length robe: Christ is priest; cf. Ex 28:4; 29:5; Wis 18:24; Zec 3:4. Gold sash: Christ is king; cf. Ex 28:4; 1 Mc 10:89; 11:58; Dn 10:5.
13. 1:14 Hair…as white as white wool or as snow: Christ is eternal, clothed with the dignity that belonged to the “Ancient of Days”; cf. Rev 1:18; Dn 7:9. His eyes were like a fiery flame: Christ is portrayed as all-knowing; cf. Rev 2:23; Ps 7:10; Jer 17:10; and similar expressions in Rev 2:18; 19:12; cf. Dn 10:6.
14. 1:15 His feet…furnace: Christ is depicted as unchangeable; cf. Ez 1:27; Dn 10:6. The Greek word translated “refined” is unconnected grammatically with any other word in the sentence. His voice…water: Christ speaks with divine authority; cf. Ez 1:24.
15. 1:16 Seven stars: in the pagan world, Mithras and the Caesars were represented with seven stars in their right hand, symbolizing their universal dominion. A sharp two-edged sword: this refers to the word of God (cf. Eph 6:17; Hb 4:12) that will destroy unrepentant sinners; cf. Rev 2:16; 19:15; Wis 18:15; Is 11:4; 49:2. His face…brightest: this symbolizes the divine majesty of Christ; cf. Rev 10:1; 21:23; Jgs 5:31; Is 60:19; Mt 17:2.
16. 1:17 It was an Old Testament belief that for sinful human beings to see God was to die; cf. Ex 19:21; 33:20; Jgs 6:22–23; Is 6:5.
17. 1:18 Netherworld: Greek Hades, Hebrew Sheol, the abode of the dead; cf. Rev 20:13–14; Nm 16:33.
18. 1:19 What you have seen, and what is happening, and what will happen afterwards: the three parts of the Book of Revelation, the vision (Rev 1:10–20), the situation in the seven churches (Rev 2–3), and the events of Rev 6–22.
19. 1:20 Secret meaning: literally, “mystery.” Angels: these are the presiding spirits of the seven churches. Angels were thought to be in charge of the physical world (cf. Rev 7:1; 14:18; 16:5) and of nations (Dn 10:13; 12:1), communities (the seven churches), and individuals (Mt 18:10; Acts 12:15). Some have seen in the “angel” of each of the seven churches its pastor or a personification of the spirit of the congregation.
20. 2:1–3:22 Each of the seven letters follows the same pattern: address; description of the exalted Christ; blame and/or praise for the church addressed; threat and/or admonition; final exhortation and promise to all Christians.
21. 2:1–7 The letter to Ephesus praises the members of the church there for their works and virtues, including discerning false teachers (Rev 2:2–3), but admonishes them to repent and return to their former devotion (Rev 2:4–5). It concludes with a reference to the Nicolaitans (see note on Rev 2:6) and a promise that the victor will have access to eternal life (Rev 2:7).
22. 2:1 Ephesus: this great ancient city had a population of ca. 250,000; it was the capital of the Roman province of Asia and the commercial, cultural, and religious center of Asia. The other six churches were located in the same province, situated roughly in a circle; they were selected for geographical reasons rather than for the size of their Christian communities. Walks in the midst of the seven gold lampstands: this signifies that Christ is always present in the church; see note on Rev 1:4.
23. 2:2 Who call themselves…impostors: this refers to unauthorized and perverse missionaries; cf. Acts 20:29–30.
24. 2:6 Nicolaitans: these are perhaps the impostors of Rev 2:2; see note on Rev 2:14–15. There is little evidence for connecting this group with Nicolaus, the proselyte from Antioch, mentioned in Acts 6:5.
25. 2:7 Victor: referring to any Christian individual who holds fast to the faith and does God’s will in the face of persecution. The tree of life that is in the garden of God: this is a reference to the tree in the primeval paradise (Gn 2:9); cf. Rev 22:2, 14, 19. The decree excluding humanity from the tree of life has been revoked by Christ.
26. 2:8–11 The letter to Smyrna encourages the Christians in this important commercial center by telling them that although they are impoverished, they are nevertheless rich, and calls those Jews who are slandering them members of the assembly of Satan (Rev 2:9). There is no admonition; rather, the Christians are told that they will suffer much, even death, but the time of tribulation will be short compared to their eternal reward (Rev 2:10), and they will thus escape final damnation (Rev 2:11).
27. 2:8 Smyrna: modern Izmir, ca. thirty miles north of Ephesus, and the chief city of Lydia, with a temple to the goddess Roma. It was renowned for its loyalty to Rome, and it also had a large Jewish community very hostile toward Christians.
28. 2:9–10 The church in Smyrna was materially poor but spiritually rich. Accusations made by Jewish brethren there occasioned the persecution of Christians; cf. Acts 14:2, 19; 17:5, 13.
29. 2:11 The second death: this refers to the eternal death, when sinners will receive their final punishment; cf. Rev 20:6, 14–15; 21:8.
30. 2:12–17 The letter to Pergamum praises the members of the church for persevering in their faith in Christ even in the midst of a pagan setting and in face of persecution and martyrdom (Rev 2:13). But it admonishes them about members who advocate an unprincipled morality (Rev 2:14; cf. 2 Pt 2:15; Jude 11) and others who follow the teaching of the Nicolaitans (Rev 2:15; see note there). It urges them to repent (Rev 2:16) and promises them the hidden manna and Christ’s amulet (Rev 2:17).
31. 2:12 Pergamum: modern Bergama, ca. forty-five miles northeast of Smyrna, a center for various kinds of pagan worship. It also had an outstanding library (the word parchment is derived from its name).
32. 2:13 Satan’s throne: the reference is to emperor worship and other pagan practices that flourished in Pergamum, perhaps specifically to the white marble altar erected and dedicated to Zeus by Eumenes II (197–160 B.C.).
33. 2:14–15 Like Balaam, the biblical prototype of the religious compromiser (cf. Nm 25:1–3; 31:16; 2 Pt 2:15; Jude 11), the Nicolaitans in Pergamum and Ephesus (Rev 2:6) accommodated their Christian faith to paganism. They abused the principle of liberty enunciated by Paul (1 Cor 9:19–23).
34. 2:17 The hidden manna: this is the food of life; cf. Ps 78:24–25. White amulet: literally, “white stone,” on which was written a magical name, whose power could be tapped by one who knew the secret name. It is used here as a symbol of victory and joy; cf. Rev 3:4–5. New name: this is a reference to the Christian’s rebirth in Christ; cf. Rev 3:12; 19:12; Is 62:2; 65:15.
35. 2:18–29 The letter to Thyatira praises the progress in virtue of this small Christian community (Rev 2:19) but admonishes them for tolerating a false prophet who leads them astray (Rev 2:20). Her fate is sealed, but there is hope of repentance for her followers (Rev 2:21–22). Otherwise, they too shall die (Rev 2:23). They are warned against Satanic power or knowledge (Rev 2:24–25). Those who remain faithful will share in the messianic reign, having authority over nations (Rev 2:26–27), and will in fact possess Christ himself (Rev 2:28).
36. 2:18 Thyatira: modern Akhisar, ca. forty miles southeast of Pergamum, a frontier town famous for its workers’ guilds (cf. Acts 16:14), membership in which may have involved festal meals in pagan temples.
37. 2:20 The scheming and treacherous Jezebel of old (cf. 1 Kgs 19:1–2; 21:1–14; 2 Kgs 9:22, 30–34) introduced pagan customs into the religion of Israel; this new Jezebel was doing the same to Christianity.
38. 2:23 Children: spiritual descendants.
39. 2:24 The so-called deep secrets of Satan: literally, “the deep things of Satan,” a scathing reference to the perverse teaching of the Nicolaitans (Rev 2:15).
40. 2:26–28 The Christian who perseveres in faith will share in Christ’s messianic authority (cf. Ps 2:8–9) and resurrection victory over death, symbolized by the morning star; cf. Rev 22:16.
41. 2:26 Who keeps to my ways: literally, “who keeps my works.”
42. 3:1–6 The letter to Sardis does not praise the community but admonishes its members to watchfulness, mutual support, and repentance (Rev 3:2–3). The few who have remained pure and faithful will share Christ’s victory and will be inscribed in the book of life (Rev 3:4–5).
43. 3:1 Sardis: this city, located ca. thirty miles southeast of Thyatira, was once the capital of Lydia, known for its wealth at the time of Croesus (6th century B.C.). Its citadel, reputed to be unassailable, was captured by surprise, first by Cyrus and later by Antiochus. The church is therefore warned to be on guard.
44. 3:5 In white: white is a sign of victory and joy as well as resurrection; see note on Rev 2:17. The book of life: the roll in which the names of the redeemed are kept; cf. Rev 13:8; 17:8; 20:12, 15; 21:27; Phil 4:3; Dn 12:1. They will be acknowledged by Christ in heaven; cf. Mt 10:32.
45. 3:7–13 The letter to Philadelphia praises the Christians there for remaining faithful even with their limited strength (Rev 3:8). Members of the assembly of Satan are again singled out (Rev 3:9; see Rev 2:9). There is no admonition; rather, the letter promises that they will be kept safe at the great trial (Rev 3:10–11) and that the victors will become pillars of the heavenly temple, upon which three names will be inscribed: God, Jerusalem, and Christ (Rev 3:12).
46. 3:7 Philadelphia: modern Alasehir, ca. thirty miles southeast of Sardis, founded by Attalus II Philadelphus of Pergamum to be an “open door” (Rev 3:8) for Greek culture; it was destroyed by an earthquake in A.D. 17. Rebuilt by money from the Emperor Tiberius, the city was renamed Neo-Caesarea; this may explain the allusions to “name” in Rev 3:12. Key of David: to the heavenly city of David (cf. Is 22:22), “the new Jerusalem” (Rev 3:12), over which Christ has supreme authority.
47. 3:8 An open door: opportunities for sharing and proclaiming the faith; cf. Acts 14:27; 1 Cor 16:9; 2 Cor 2:12.
48. 3:10 My message of endurance: this does not refer to a saying of Jesus about patience but to the example of Christ’s patient endurance. The inhabitants of the earth: literally, “those who live on the earth.” This expression, which also occurs in Rev 6:10; 8:13; 11:10; 13:8, 12, 14; 17:2, 8, always refers to the pagan world.
49. 3:12 Pillar: this may be an allusion to the rebuilding of the city; see note on v 7. New Jerusalem: it is described in Rev 21:10–22:5.
50. 3:14–22 The letter to Laodicea reprimands the community for being lukewarm (Rev 3:15–16), but no particular faults are singled out. Their material prosperity is contrasted with their spiritual poverty, the violet tunics that were the source of their wealth with the white robe of baptism, and their famous eye ointment with true spiritual perception (Rev 3:17–18). But Christ’s chastisement is inspired by love and a desire to be allowed to share the messianic banquet with his followers in the heavenly kingdom (Rev 3:19–21).
51. 3:14 Laodicea: ca. forty miles southeast of Philadelphia and ca. eighty miles east of Ephesus, a wealthy industrial and commercial center, with a renowned medical school. It exported fine woolen garments and was famous for its eye salves. It was so wealthy that it was proudly rebuilt without outside aid after the devastating earthquake of A.D. 60/61. The Amen: this is a divine title (cf. Hebrew text of Is 65:16) applied to Christ; cf. 2 Cor 1:20. Source of God’s creation: literally, “the beginning of God’s creation,” a concept found also in Jn 1:3; Col 1:16–17; Hb 1:2; cf. Prv 8:22–31; Wis 9:1–2.
52. 3:15–16 Halfhearted commitment to the faith is nauseating to Christ; cf. Rom 12:11.
53. 3:16 Spit: literally, “vomit.” The image is that of a beverage that should be either hot or cold. Perhaps there is an allusion to the hot springs of Hierapolis across the Lycus river from Laodicea, which would have been lukewarm by the time they reached Laodicea.
54. 3:17 Economic prosperity occasioned spiritual bankruptcy.
55. 3:18 Gold…fire: God’s grace. White garments: symbol of an upright life; the city was noted for its violet/purple cloth. Ointment…eyes: to remove spiritual blindness; one of the city’s exports was eye ointment (see note on Rev 3:14).
56. 3:20 Christ invites all to the messianic banquet in heaven; cf. Is 25:6; Lk 14:15; 22:30.
57. 4:1–11 The seer now describes a vision of the heavenly court in worship of God enthroned. He reverently avoids naming or describing God but pictures twenty-four elders in priestly and regal attire (Rev 4:4) and God’s throne and its surroundings made of precious gems and other symbols that traditionally express the majesty of God (Rev 4:5–6). Universal creation is represented by the four living creatures (Rev 4:6–7). Along with the twenty-four elders, they praise God unceasingly in humble adoration (Rev 4:8–11).
58. 4:1 The ancients viewed heaven as a solid vault, entered by way of actual doors.
59. 4:2–8 Much of the imagery here is taken from Ez 1 and 10.
60. 4:4 Twenty-four elders: these represent the twelve tribes of Israel and the twelve apostles; cf. Rev 21:12–14.
61. 4:5 Flashes of lightning, rumblings, and peals of thunder: as in other descriptions of God’s appearance or activity; cf. Rev 8:5; 11:19; 16:18; Ex 19:16; Ez 1:4, 13. The seven spirits of God: the seven “angels of the presence” as in Rev 8:2 and Tb 12:15.
62. 4:6 A sea of glass like crystal: an image adapted from Ez 1:22–26. Four living creatures: these are symbols taken from Ez 1:5–21; they are identified as cherubim in Ez 10:20. Covered with eyes: these suggest God’s knowledge and concern.
63. 4:7 Lion…calf…human being…eagle: these symbolize, respectively, what is noblest, strongest, wisest, and swiftest in creation. Calf: traditionally translated “ox,” the Greek word refers to a heifer or young bull. Since the second century, these four creatures have been used as symbols of the evangelists Mark, Luke, Matthew, and John, respectively.
64. 4:8 Six wings: like the seraphim of Is 6:2.
65. 5:1–14 The seer now describes a papyrus roll in God’s right hand (Rev 5:1) with seven seals indicating the importance of the message. A mighty angel asks who is worthy to open the scroll, i.e., who can accomplish God’s salvific plan (Rev 5:2). There is despair at first when no one in creation can do it (Rev 5:3–4). But the seer is comforted by an elder who tells him that Christ, called the lion of the tribe of Judah, has won the right to open it (Rev 5:5). Christ then appears as a Lamb, coming to receive the scroll from God (Rev 5:6–7), for which he is acclaimed as at a coronation (Rev 5:8–10). This is followed by a doxology of the angels (Rev 5:11–12) and then finally by the heavenly church united with all of creation (Rev 5:13–14).
66. 5:1 A scroll: a papyrus roll possibly containing a list of afflictions for sinners (cf. Ez 2:9–10) or God’s plan for the world. Sealed with seven seals: it is totally hidden from all but God. Only the Lamb (Rev 5:7–9) has the right to carry out the divine plan.
67. 5:5 The lion of the tribe of Judah, the root of David: these are the messianic titles applied to Christ to symbolize his victory; cf. Rev 22:16; Gn 49:9; Is 11:1, 10; Mt 1:1.
68. 5:6 Christ is the Paschal Lamb without blemish, whose blood saved the new Israel from sin and death; cf. Ex 12; Is 53:7; Jn 1:29, 36; Acts 8:32; 1 Pt 1:18–19. This is the main title for Christ in Revelation, used twenty-eight times. Seven horns and seven eyes: Christ has the fullness (see note on Rev 1:4) of power (horns) and knowledge (eyes); cf. Zec 4:7. [Seven] spirits: as in Rev 1:4; 3:1; 4:5.
69. 5:11 Countless: literally, “100,000,000 plus 1,000,000,” used by the author to express infinity.