Wahyu 2:1

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 of ³  the one who has a firm grasp on ⁴  the seven stars in his right hand ⁵  – the one who walks among the seven golden ⁶  lampstands:

Wahyu 7:15

7:15 For this reason they are before the throne of God, and they serve ⁷  him day and night in his temple, and the one seated on the throne will shelter them. ⁸ 

Wahyu 14:14

14:14 Then ⁹  I looked, and a white cloud appeared, ¹⁰  and seated on the cloud was one like a son of man! ¹¹  He had ¹²  a golden crown on his head and a sharp sickle in his hand.

[2:1]  ¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[2:1]  ² tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:1]  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.

[2:1]  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.

[2:1]  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.)

[2:1]  ⁵ sn On seven stars in his right hand see 1:16.

[2:1]  ⁶ tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.

[7:15]  ⁷ tn Or “worship.” The word here is λατρεύω (latreuw).

[7:15]  ⁸ tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).

[14:14]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:14]  ¹⁰ tn Grk “and behold, a white cloud.”

[14:14]  ¹¹ tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. 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 [WBC], 2:800-801; cf. also NIV). 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 [NIGTC], 771-72; NRSV).

[14:14]  ¹² tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.