Discovery BoxRevelation 3:1-10
Context3:1 “To 1 the angel of the church in Sardis write the following: 2
“This is the solemn pronouncement of 3 the one who holds 4 the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation 5 that you are alive, but 6 in reality 7 you are dead. 3:2 Wake up then, and strengthen what remains that was about 8 to die, because I have not found your deeds complete 9 in the sight 10 of my God. 3:3 Therefore, remember what you received and heard, 11 and obey it, 12 and repent. If you do not wake up, I will come like a thief, and you will never 13 know at what hour I will come against 14 you. 3:4 But you have a few individuals 15 in Sardis who have not stained 16 their clothes, and they will walk with me dressed 17 in white, because they are worthy. 3:5 The one who conquers 18 will be dressed like them 19 in white clothing, 20 and I will never 21 erase 22 his name from the book of life, but 23 will declare 24 his name before my Father and before his angels. 3:6 The one who has an ear had better hear what the Spirit says to the churches.’
3:7 “To 25 the angel of the church in Philadelphia write the following: 26
“This is the solemn pronouncement of 27 the Holy One, the True One, who holds the key of David, who opens doors 28 no one can shut, and shuts doors 29 no one can open: 3:8 ‘I know your deeds. (Look! I have put 30 in front of you an open door that no one can shut.) 31 I know 32 that you have little strength, 33 but 34 you have obeyed 35 my word and have not denied my name. 3:9 Listen! 36 I am going to make those people from the synagogue 37 of Satan – who say they are Jews yet 38 are not, but are lying – Look, I will make 39 them come and bow down 40 at your feet and acknowledge 41 that I have loved you. 3:10 Because you have kept 42 my admonition 43 to endure steadfastly, 44 I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth.
[3:1] 1 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[3:1] 2 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
[3:1] 3 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
[3:1] 4 tn Grk “who has” (cf. 1:16).
[3:1] 6 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:1] 7 tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.
[3:2] 8 tn The verb ἔμελλον (emellon) is in the imperfect tense.
[3:2] 9 tn The perfect passive participle has been translated as an intensive (resultative) perfect here.
[3:2] 10 tn Or “in the judgment.” BDAG 342 s.v. ἐνώπιον 3 states, “in the opinion/judgment of…As a rule…of θεός or κύριος; so after…πεπληρωμένος Rv 3:2.”
[3:3] 11 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.
[3:3] 12 tn Grk “keep it,” in the sense of obeying what they had initially been taught.
[3:3] 13 tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek).
[3:4] 15 tn Grk “a few names”; here ὄνομα (onoma) is used by figurative extension to mean “person” or “people”; according to L&N 9.19 there is “the possible implication of existence or relevance as individuals.”
[3:4] 16 tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”
[3:4] 17 tn The word “dressed” is not in the Greek text, but is implied.
[3:5] 18 tn Or “who overcomes.”
[3:5] 21 tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.
[3:5] 22 tn Or “will never wipe out.”
[3:5] 23 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:5] 24 tn Grk “will confess.”
[3:7] 25 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[3:7] 26 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
[3:7] 27 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
[3:7] 28 tn The word “door” is not in the Greek text but has been supplied in the translation. Direct objects were often omitted in Greek when clear from the context. Since the following verse does contain the word “door” (θύραν, quran), that word has been supplied as the direct object here.
[3:7] 29 tn See the note on the word “door” earlier in this verse.
[3:8] 30 tn Grk “I have given.”
[3:8] 31 tn Grk “to shut it,” but English would leave the direct object understood in this case.
[3:8] 32 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.”
[3:8] 33 tn Or “little power.”
[3:8] 34 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:8] 35 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.
[3:9] 36 tn Grk “behold” (L&N 91.13).
[3:9] 37 sn See the note on synagogue in 2:9.
[3:9] 38 tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.
[3:9] 39 tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.
[3:9] 40 tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.
[3:9] 41 tn Or “and know,” “and recognize.”
[3:10] 42 tn Or “obey.” For the translation of τηρέω (threw) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word…I will keep you,” though the meaning of τηρέω is different each time.
[3:10] 43 tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.
[3:10] 44 tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).
