It's Jezebel's fault
It’s Jezebel’s Fault
You tolerate the woman Jezebel: the Greek verb translated tolerate is different from the verb used in 2:2” (cannot) bear.” The meaning can be expressed positively, “you allow,” “you permit,” or negatively, “you do not forbid,” “you do not put a stop to,” “you do not prevent.” Jezebel in the Old Testament was the Sidonian princess who was the wife of King Ahab of Israel, and who tried to impose Baal worship on the Israelites (1 Kgs 16:29–31; 18:4, 19; 2 Kgs 9:22). Although it is possible that Jezebel was a woman in the church at Thyatira, it seems more probable that the name is used symbolically of this woman leader who was trying to replace the true worship of God by pagan rites and beliefs. Some translations in English indicate that this is a symbolic name by translating “that Jezebel of a woman” (Mft, AT, Brc), a rather unusual idiom in English, but in context quite understandable to native readers. It is recommended, however, that the translation be quite literal, the woman Jezebel.
The Message to Thyatira (2:18–29) For some people today tolerance is the only real virtue and intolerance the only vice. The message to Thyatira goes against the grain of modernity by setting limits to tolerance. The main criticism of the angel of Thyatira is that he has tolerated something—and someone—that should not be tolerated
Thyatira was a smaller city located further inland in the fertile Lycus River valley. Little is known of its history beyond the fact that it once belonged to the kingdom of Pergamum, and few archaeological remains have been found. Yet the message to Thyatira is the longest of the seven messages. According to Acts 16:14, Thyatira was the home of Lydia, a “dealer in purple cloth” and a “worshiper of God” whom Paul encountered at Philippi in Macedonia. The reference suggests the city’s significance in connection with the dye industry, and perhaps also the relative freedom and mobility of at least some of its women in pursuing careers.
The situation at Thyatira was similar to that at Pergamum, except that the false teaching (and consequently the name calling) centers on a single individual. This is unique in the seven messages. Antipas, the only other named individual (2:13), was singled out for praise rather than scorn or condemnation. That woman Jezebel,* by contrast (v. 20), is given not her real name but a nickname, after Israel’s idolatrous queen (1 Kings 16:31; 21:25) whose terrible fate at the hands of Jehu was prophesied by Elijah (1 Kings 21:23; 2 Kings 9:30–37).
Calls herself a prophetess: as in the case of the false apostles (2:2), who were not what they claimed to be, this woman claimed that her teaching was an authentic message from God—but it was not. So the translation can say “who falsely says she is a prophet,” “who lies when she says that her message comes from God.” The feminine form of the Greek word “prophet” is used here and in Luke 2:36 (Anna). In English it is becoming the practice to use the same word, where possible, for both men and women; so NRSV “who calls herself a prophet.” There were Christian leaders in the early Church who were called “prophets.” In translation the same word should be used of them as is used of Old Testament prophets.
Is teaching and beguiling my servants: to “beguile” is to mislead, deceive, lead astray, seduce. In certain languages it will be expressed as “cause to stray from the path” or “lead away from the true path.” The participle of the verb is used as a title, “the deceiver,” which is applied to Satan and his subordinates (12:9; 13:14; 19:20; 20:3, 8, 10). Here my servants means all believers, or it may be expressed as “all those who believe in me” or “all my followers” (see verse 1:1). The two verbs teaching and beguiling may be joined, “by means of her teaching she deceives (or, misleads) my servants.”
To practice immorality and to eat food sacrificed to idols: the same evil conduct was being promoted by the Nicolaitans (see verses 2:14–15).
The power and influence of this Jezebel, a self-styled prophetess at Thyatira, must be viewed in light of three facts: (1) women prophesied freely in early Christianity (see, for example, Acts 2:17; 21:9; 1 Cor 11:5); (2) women often played major roles as priestesses in contemporary Roman and Eastern cults in Asia Minor; (3) the Christian Montanist movement in the same region a century later assigned conspicuous leadership roles to two prophetesses—Priscilla and Maximilla
Clearly, Jezebel is not a true prophetess in the eyes of the risen Jesus. There is no reason to think that the book of Revelation has anything against “prophetesses,” any more than against “apostles” or “Jews.” But as with those who claimed to be apostles at Ephesus (2:2) or Jews at Smyrna (2:9), the implication is that Jezebel is a liar. Like the Nicolaitans at Pergamum, she was urging sexual immorality and the eating of foods sacrificed to idols (v. 20; compare 2:14), in other words, the violation of the decree of the Jerusalem Council. A possible further reference to that decree appears in words directed to the rest of you in Thyatira, to you who do not hold to her teaching, when Jesus says, I will not impose any other burden on you (v. 24; compare Acts 15:28, “not to burden you with anything beyond the following requirements”).
The risen Jesus makes no distinction between prophets who condone idolatry and immorality and those who practice such things. He compares Jezebel to a prostitute, like the prostitute “Babylon” in chapters 17–18. She has had time to repent, but has not done so. Her punishment is to be put to bed (v. 22), “a bed of sickness in contrast with the bed of adultery” (Beckwith 1922:467). Her followers at Thyatira (those who commit adultery with her) still have time to repent, but are similarly in danger of intense, though unspecified, sufferings (v. 22). As for her children, that is, anyone who perpetuates her teaching, they will be struck dead by a plague (v. 23)*. Like Jezebel of old, her name and her influence will disappear from the earth (compare 2 Kings 10:1–28).
Revelation 2:21
I gave her time to repent: this indicates that in some way Christ’s judgment had been revealed to her, but she had ignored it and insisted in continuing her evil ways. Had she repented, she would not have been punished. For repent see comments on verse 2:5.
She refuses to repent: she chooses not to abandon her evil ways, and so she will be punished.
Her immorality: the Greek noun, used also in 9:21; 14:8 and 18:3 (“impure passion”); 17:2, 4 and 19:2 (“fornication”), is always applied to females. Female immorality in certain languages is expressed as “having an easy heart,” meaning a woman who is free with her affections, or it may be expressed as “acting like a woman who sells her body,” or even “acting like a female dog (bitch).” Translators should look for appropriate idioms in the receptor languages.
Revelation 2:22
Behold: see verse 1:7. NRSV now has “Beware, I am throwing her on a bed,” which is a rather strange use of the verb “Beware.” Probably “Look now” or “Pay attention” would be better. However, in English and many other languages, it will be stylistically more natural to omit an attention-getting word or phrase in this context and say something like TEV, “And so,” “Therefore,” or something similar.
I will throw her on a sickbed: the Greek text says only “I throw her on a bed,” but this is obviously a punishment in the form of an illness; REB translates “a bed of pain.” The Greek present tense of the verb “to throw” indicates that this will happen soon. It may be better to translate “I will punish her with an illness” or “I will make her sick.”
And those who commit adultery with her I will throw into great tribulation: in the Greek text the verb “to throw” is not repeated but is clearly implied. As the RSV literal equivalence shows, the text may be read as two separate actions: “I will throw her on a bed and (I will throw) into great suffering those who commit adultery with her.” But it is possible that the text means that Christ will inflict the same punishment on Jezebel and on those who commit adultery with her. So TOB “Look, I throw her on a bed of sharp distress, as well as her partners in adultery” (so also TEV, Phps). In other languages this will be expressed as “I will make her sick, and I will cause the ones who commit adultery with her to suffer terribly” or “I will throw both her and those who sleep with her onto a sleeping mat where they will suffer terribly.”
Again, it is possible that commit adultery here is worship of idols (as the related Greek word translated “practice sexual immorality” in 2:14 can mean); but the translation must be “commit adultery.” For the word translated tribulation see 1:9; it means suffering or distress.
Unless they repent of her doings: for repent see 2:5. The text, strictly speaking, refers only to Jezebel’s lovers, and they are told to repent of her evil doings. It is impossible for one person to repent of another’s sin. Her doings here refers to what they, at her bidding, are doing with her. So Brc translates “unless they realize how wrong her conduct is, and stop participating in it.”
Alternate translation models for this verse are:
Look! I will throw her on a bed (sleeping mat) where she will become ill. And I will cause those who commit adultery with her to suffer terribly, unless they are willing to stop (repent of) the evil things they are doing (with her
Or:
Therefore, I will cause her to become ill, and those who sleep with her to suffer terribly unless they repent of the evil things …
Revelation 2:23
And I will strike her children dead: here it seems quite clear that her children is not meant literally but refers to those who were following her teachings, while her lovers were her associates and colleagues. A translator may choose to say her children or “her followers,” as TEV does. The Greek compound phrase translated I will strike … dead is very strong, implying swift and ruthless action: “I will slay” (thus Mft “I will exterminate”). In 6:8 the phrase means “to kill by means of a pestilence.” “Kill” is expressed idiomatically in many languages; for example, “snuff a person’s breath out,” or even “wipe (a person) from the ground.”
Churches: see the comments on 1:4.
I am he who searches mind and heart: because of the punishment he is going to bring upon Jezebel, her lovers, and her children (or, followers), all the believers will know that the glorified Christ is judge of all, who knows the hearts and minds of all. The Hebrew biblical phrase “to search kidneys and hearts” (see Psa 7:9) means to probe the most secret thoughts and desires. Jeremiah 17:10 is a close parallel to the last half of the verse (see also Rom 8:27). He can be rendered as “the one who” (TEV). The phrase searches mind and heart may also be expressed as “sees into the thoughts (minds) and knows what people want (the desires).”
I will give to each of you as your works deserve: it is obvious that in this statement you and your are plural. No one in Thyatira will escape Christ’s punishment, and each one’s punishment will be in accordance with the sin that person has committed (see also Psa 62:12). Although the language can be taken to apply both to punishment and to reward, the context seems to make it clear that here punishment is meant. So it will be possible in some languages to say “I will punish each one of you according to the sin that you [singular] have done.”
An alternative translation model for this verse is:
I will kill those who follow her teachings, and all the groups of God’s people will know that I am the one who looks into the thoughts of people and knows what they really want. I will punish each one of them according to the sin that he has done.
Revelation 2:24–25
Now the glorified Christ addresses the church members who have remained faithful, the rest of you … who do not hold this teaching. Reference has already been made to the teaching of Balaam (2:14) and the teaching of the Nicolaitans (2:15), and here the teaching of Jezebel is spoken of (see verse 20). The word teaching refers to what she teaches, not to her manner of teaching. It may be helpful in translation to specify the nature of this teaching: “evil teaching” or “false teaching.” Not hold means “do not follow.”
Who have not learned what some call the deep things of Satan: it is possible that here the Greek verb translated have … learned means “have experienced,” “have had … experience of,” as REB translates it. It appears that the followers of Jezebel called her teachings “the deep truths (or, secrets) of Satan”; see the parallel “the depths of God” (1 Cor 2:10). The adjective deep means “profound,” “very important” (as opposed to “simple” or “elementary”). It seems strange that the followers of Jezebel themselves (or at least some of them) would call her teachings “the deep truths of Satan”; yet this is one way the text can be understood. But the qualifying phrase in Greek is literally “as they call it.” This may be impersonal, meaning that others call it that. It seems best to take the subject of “as they call it” to be the followers of Jezebel. RNAB “the so-called deep secrets of Satan” is a way of avoiding being specific (as the Greek text itself is not specific). It is probable that of Satan is the subjective genitive, “truths (or, secrets) that Satan reveals,” and not the objective genitive, “truths (or, secrets) about Satan.” The use of deep (or, “secret”) indicates that these are truths known only by a select group. For Satan see verse 2:9. With these comments in mind, this clause may also be expressed as “you have not experienced what her followers (the others) call ‘the deep truths that Satan reveals.’ ”
To you I say, I do not lay upon you any other burden: Christ is still speaking to these Christians who have not accepted the evil doctrines and practices taught by Jezebel. The Greek word for burden generally means something disagreeable or painful, a heavy load to carry (Matt 20:12; Gal 6:2); in a less negative sense it may be used of a command or order that is given to someone. Taking it in this sense—a command, an order—what are the orders implied by “any other orders”? Are they the general commands inherent in the Christian faith regarding Christian conduct? Or are they specific commands issued on a certain occasion? Some commentators point to the similar language used in Acts 15:26–29 and conclude that the commands in that passage are being referred to; but this seems most unlikely. The Greek word may also mean “weighty” in the sense of “important” (see Matt 23:23; 2 Cor 10:10). The meaning here may be “I impose on you no other important command (or, duty).”
It seems very likely that what follows in verse 25 is precisely what is implied by other, that is, “no other command beside (or, other than) this: Hold firmly to what you have.” Therefore, instead of placing a stop at the end of verse 24, as done by RSV and TEV (and most other translations), the sentence should continue without a stop, as done by TNT: “I lay upon you no other burden but to hold fast what you have until I come”; so also RNAB “on you I will place no further burden, except that you must hold fast to what you have until I come” (similarly Brc, Phps).
There is the possibility, however, that the Greek word translated only by RSV and “But” by TEV is used here as a conjunction, “but, otherwise,” and not as an improper preposition (which normally is followed by the genitive). Considering everything, however, it seems best to follow the example of TNT and RNAB in the preceding paragraph.
Hold fast what you have: for the verb see 2:13. They are to maintain firmly their Christian faith and commitment, not to waver in their faithfulness to Christ. So this clause may also be phrased as “You must continue to believe strongly in me” or “You must remain loyal to me.”
Until I come: this is the coming at the end of the age. In translation it should be clear that until I come modifies hold fast, not what you have. RSV is ambiguous as it is; NRSV, by eliminating the comma after have, is quite unambiguous in the wrong sense: “hold fast to what you have until I come.” Something like TOB is quite clear: “This, only: what you have, hold it firmly until I come.”
An alternative translation model for these two verses is:
But the rest of you in Thyatira have not followed her (Jezebel’s) evil teaching. You have not participated in what her followers call “the deep truths that Satan reveals.” I say to you that I will not impose on you any other important (weighty) command, except that you must continue to believe strongly in me until I come.
Revelation 2:26–28
A comparison between RSV and TEV shows how TEV has restructured the material in verses 26–28. It should be noticed that in RSV verse 28 consists of and I will give him the morning star. In the Greek text translated by TEV, however, verse 28 begins where RSV has even as I myself have received power from my Father. For this reason TEV includes verse 28 in the restructuring. NRSV now has verse 28 begin with “even as I also received authority …”
He who conquers: see verse 2:7. As elsewhere, the exclusively masculine can be eliminated by using the plural “Those who conquer,” or “To everyone who conquers” (NRSV), or the impersonal “Whoever conquers.”
Who keeps my works until the end: this means “who will continue until the end to do faithfully what I command,” “who … keeps working for me until the end” (NJB); note REB “who perseveres in doing my will to the end.” The verb “to keep” in 1:3 means to “obey”; here it means “to do.” And here my works does not mean the things that Christ does but the things he orders his followers to do. And until the end means “until the end of the age” or “until the end of the world” (see “until I come” in verse 25).
The whole passage, from I will give to broken in pieces, is a loose citation or paraphrase of Psalm 2:8–9, a passage in which God promises to give the king of Israel dominion over the world.
I will give him power over the nations: the word translated power appears in this book twenty times; it may mean “power,” “authority,” or “right,” depending on the context. Here “authority” or “authority to rule” is better in English than “power.” In certain languages translators may need to use a phrase to express this concept; for example, “able to” or “strong enough to.” The word translated nations means in the Old Testament “Gentiles,” “pagans,” or even “non—Jews.” This clause may be rendered in many languages as “I will cause (let) him to have the authority to rule over the people of other nations” or “I will cause him to be able to (to be strong enough to) rule over …”
He shall rule them with a rod of iron: this means to rule completely, ruthlessly, crushing all opposition; in 12:5 and 19:15 the same language is used of the victorious Christ. The Greek verb is related to the noun “shepherd” and means “to rule as a shepherd” (see passage in 7:17). The passage here follows the Greek Septuagint translation of the Psalm passage, and it appears that the Septuagint translators derived the Hebrew verb from the verb “to shepherd” (ra˒ah) instead of the verb “to break” (ra˒a’). In translation the word for “to rule” or “to govern” should be used. The “iron rod” was probably a heavy wooden club capped with iron, not a club made of iron. In translating, some cultural adjustment may have to be made. If there is no local equivalent to a rod of iron, the translation may say “rule them without pity,” “govern them ruthlessly.”
As when earthen pots are broken in pieces: this is the way the rule will be exercised. RSV does not make the connection clear; REB has “and he will rule them with a rod of iron, smashing them to pieces like earthenware” (similarly TEV, BRCL, SPCL). Clay pots are fragile objects, at best, and are easily smashed. For the verb translated broken in pieces, see its use in Mark 14:3. Another way of phrasing this is “as when they smash into pieces pots made from clay.”
Even as I myself have received power from my Father: he transmits to his victorious followers the same authority he had received from God. Nothing is said as to when or how he received this God-given authority. Perhaps the words in Psalm 2:6–7 are in the background. This passive clause may be expressed in many languages as “even as my Father has given me power” or “even as my Father has caused (let) me to have the power to rule.”
And I will give him the morning star: the morning star is probably the planet Venus, a symbol of victory and domination. Victorious Roman generals built temples in honor of Venus, and the sign of Venus was on the standards of Caesar’s legions. In 22:16 Christ himself is the morning star, but it is hardly likely that the meaning here is that Christ will give himself to those who conquer. A translation of “the morning star” may be “the star that appears (or, shines) at sunrise.” And in order to make some sense of this statement, a cultural footnote may be necessary, or else a note in a word list, or the translator may include the meaning here, as follows: “and to show that they are victorious, I will give them the morning star.”
Verses 26–28a are one very complex sentence. TEV has restructured the material in order to make the text more intelligible, and translators are urged to do the same. BRCL has:
To those who shall have won the victory and who shall have continued to practice to the end what I want, I will give the power that I myself received from my Father: I will give them power over the nations, they will govern them with an iron authority and will shatter them to pieces like clay pots.
Another translation model for verses 26–28 is:
I will let those people who are victorious (who conquer), who continue to obey my commands until the end of time (or, the world), have the same power to rule that my Father has given to me: I will let them have the authority to rule over all the nations (or, tribes). They will rule over them without mercy, and will shatter them into pieces just like people break pots made from clay. I will also give them the morning star to show (or, demonstrate) their victory.