Cambridge Greek Testament Commentary

Revelation 2:10

μηδὲν with Tisch[83] אP and Latins. Lach[84] and Treg[85] read μὴ with AB2C.

[83] Tischendorf: eighth edition; where the text aud notes differ the latter are cited.
[84] Lachmann’s larger edition.
[85] Tregelles.

καὶ ἕξετε θλίψιν ἡμερῶν δέκα. Lachmann reads καὶ ἔχητε with AP Prim.; C 1 read καὶ ἔχετε; B2 reads ἡμέρας; so it seems did Tertullian (who omits everything but temtemini diebus decem); so too Vg[86] arm[87] Tyc[88] If [καὶ] ἔχητε θλίψιν be a primitive variant on πειρασθῆτε, the parallel to Daniel 1:12 would be very close.

[86] Vulgate.
[87] Armenian.
[88] Tyconius.

10. ἃ μέλλεις πάσχειν. The words probably refer primarily to a persecution immediately impending; but they are no doubt meant to apply also to the subsequent persecutions of the Church there, especially to the famous one, under the Antonines, in which Polycarp the bishop suffered martyrdom, in A.D. 155. It will depend on the date assigned to this book whether Polycarp can have been bishop at the time of this message. It is to be noted that the Jews were specially active in urging his execution, though officially it was the act of the pagan magistrates.

ἵνα πειρασθῆτε. “That ye may be tempted” (rather than “tried” as A. V[110], R. V[111]): it is probably rather the Devil’s object (cf. Luke 22:31) in raising the persecution, than God’s in permitting it which is meant.

[110] Authorised Version.
[111] Revised Version.

ἡμερῶν δέκα. Possibly because Daniel and his companions are proved ten days, Daniel 1:9-10; possibly a half-proverbial expression for a short time, as we might say “a week or two.” And no doubt the notion of a short and definite time is intended: but from the important significance in this book of definite numbers, and not least of definite measures of time, it is probable that something more is intended too—whether that the persecution would last ten years, or what, it would be rash to say.

γίνου. Lit., “become”—not implying that he was not perfectly faithful now, but= “prove thyself,” “quit thyself as.”

τὸν στέφανον τῆς ζωῆς, i.e. eternal life as a crown; so St James 1:12. The phrase is like “the crown of glory” in 1 Peter 5:4, and probably “the crown of righteousness,” 2 Timothy 4:8. As in the parallel promise, Revelation 3:21, the throne is in the fullest sense a royal throne, the crown here is probably a royal crown (so Trench, Synonyms), not a mere garland of victory. Throughout this book the imagery is Jewish, not Gentile, and all who are finally redeemed are kings, Revelation 5:10. Both the thrones and the crowns of the elders, Revelation 4:4; Revelation 4:10, might be ensigns of dignity less than royal, but not the crown of the Eider on the White Horse, Revelation 6:2. Moreover the Crown of Thorns for which all the Evangelists use the same word as here was certainly a counterfeit of royalty. On the other hand in Revelation 19:12 the King of kings and Lord of lords has on His head many diadems, the unmistakeable technical name for royal crowns, and there are diadems on the heads of the Dragon, Revelation 12:3, and on the horns of the Beast, Revelation 13:1.

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Revelation 2:10

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