Revelation 3:4-5

3:4 But you have a few individuals ¹  in Sardis who have not stained ²  their clothes, and they will walk with me dressed ³  in white, because they are worthy. 3:5 The one who conquers ⁴  will be dressed like them ⁵  in white clothing, ⁶  and I will never ⁷  erase ⁸  his name from the book of life, but ⁹  will declare ¹⁰  his name before my Father and before his angels.

Revelation 7:13

7:13 Then ¹¹  one of the elders asked ¹²  me, “These dressed in long white robes – who are they and where have they come from?”

Revelation 16:15

16:15 (Look! I will come like a thief!

Blessed is the one who stays alert and does not lose ¹³  his clothes so that he will not have to walk around naked and his shameful condition ¹⁴  be seen.) ¹⁵ 

Revelation 19:8

19:8 She was permitted to be dressed in bright, clean, fine linen” ¹⁶  (for the fine linen is the righteous deeds of the saints). ¹⁷ 

Revelation 19:2

19:2 because his judgments are true and just. ¹⁸ 

For he has judged ¹⁹  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ²⁰  poured out by her own hands!” ²¹ 

Colossians 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ²²  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

[3:4]  ¹ 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]  ² tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”

[3:4]  ³ tn The word “dressed” is not in the Greek text, but is implied.

[3:5]  ⁴ tn Or “who overcomes.”

[3:5]  ⁵ tn Grk “thus.”

[3:5]  ⁶ tn Or “white robes.”

[3:5]  ⁷ tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  ⁸ tn Or “will never wipe out.”

[3:5]  ⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  ¹⁰ tn Grk “will confess.”

[7:13]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:13]  ¹² tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.

[16:15]  ¹³ tn Grk “and keeps.” BDAG 1002 s.v. τηρέω 2.c states “of holding on to someth. so as not to give it up or lose it…τὰ ἱμάτια αὐτοῦ Rv 16:15 (or else he will have to go naked).”

[16:15]  ¹⁴ tn On the translation of ἀσχημοσύνη (aschmosunh) as “shameful condition” see L&N 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.

[16:15]  ¹⁵ sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. Many interpreters have seen this verse as so abrupt that it could not be an original part of the work, but the author has used such asides before (1:7; 14:13) and the suddenness here (on the eve of Armageddon) is completely parallel to Jesus’ warning in Mark 13:15-16 and parallels.

[19:8]  ¹⁶ tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12…16; 19:8, 14.”

[19:8]  ¹⁷ sn This phrase is treated as a parenthetical explanation by the author.

[19:2]  ¹⁸ tn Compare the similar phrase in Rev 16:7.

[19:2]  ¹⁹ tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.

[19:2]  ²⁰ tn See the note on the word “servants” in 1:1.

[19:2]  ²¹ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).

[1:3]  ²² tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).