Discovery BoxRevelation 3:7
Context3:7 “To 1 the angel of the church in Philadelphia write the following: 2
“This is the solemn pronouncement of 3 the Holy One, the True One, who holds the key of David, who opens doors 4 no one can shut, and shuts doors 5 no one can open:
Revelation 3:1
Context3:1 “To 6 the angel of the church in Sardis write the following: 7
“This is the solemn pronouncement of 8 the one who holds 9 the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation 10 that you are alive, but 11 in reality 12 you are dead.
Colossians 1:9
Context1:9 For this reason we also, from the day we heard about you, 13 have not ceased praying for you and asking God 14 to fill 15 you with the knowledge of his will in all spiritual wisdom and understanding,
Colossians 1:2
Context1:2 to the saints, the faithful 16 brothers and sisters 17 in Christ, at Colossae. Grace and peace to you 18 from God our Father! 19
Colossians 2:12
Context2:12 Having been buried with him in baptism, you also have been raised with him through your 20 faith in the power 21 of God who raised him from the dead.
Colossians 4:3
Context4:3 At the same time pray 22 for us too, that 23 God may open a door for the message 24 so that we may proclaim 25 the mystery of Christ, for which I am in chains. 26
[3:7] 1 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[3:7] 2 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
[3:7] 3 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
[3:7] 4 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] 5 tn See the note on the word “door” earlier in this verse.
[3:1] 6 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[3:1] 7 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] 8 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
[3:1] 9 tn Grk “who has” (cf. 1:16).
[3:1] 11 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:1] 12 tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.
[1:9] 13 tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.
[1:9] 14 tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.
[1:9] 15 tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.
[1:2] 16 tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.
[1:2] 17 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
[1:2] 18 tn Or “Grace to you and peace.”
[1:2] 19 tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these
[2:12] 20 tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).
[2:12] 21 tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”
[4:3] 22 tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.
[4:3] 23 tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.
[4:3] 24 tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.
