Revelation 3:4-9

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. 3:6 The one who has an ear had better hear what the Spirit says to the churches.’

To the Church in Philadelphia

3:7 “To ¹¹  the angel of the church in Philadelphia write the following: ¹² 

“This is the solemn pronouncement of ¹³  the Holy One, the True One, who holds the key of David, who opens doors ¹⁴  no one can shut, and shuts doors ¹⁵  no one can open: 3:8 ‘I know your deeds. (Look! I have put ¹⁶  in front of you an open door that no one can shut.) ¹⁷  I know ¹⁸  that you have little strength, ¹⁹  but ²⁰  you have obeyed ²¹  my word and have not denied my name. 3:9 Listen! ²²  I am going to make those people from the synagogue ²³  of Satan – who say they are Jews yet ²⁴  are not, but are lying – Look, I will make ²⁵  them come and bow down ²⁶  at your feet and acknowledge ²⁷  that I have loved 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.”

[3:7]  ⁷ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:7]  ⁸ 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]  ⁹ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:7]  ¹⁰ 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]  ¹¹ tn See the note on the word “door” earlier in this verse.

[3:8]  ¹⁰ tn Grk “I have given.”

[3:8]  ¹¹ tn Grk “to shut it,” but English would leave the direct object understood in this case.

[3:8]  ¹² 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]  ¹³ tn Or “little power.”

[3:8]  ¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8]  ¹⁵ 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]  ¹³ tn Grk “behold” (L&N 91.13).

[3:9]  ¹⁴ sn See the note on synagogue in 2:9.

[3:9]  ¹⁵ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ¹⁶ 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]  ¹⁷ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ¹⁸ tn Or “and know,” “and recognize.”