Revelation 3:7

To the Church in Philadelphia

3:7 “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 5:4

5:4 So ⁶  I began weeping bitterly ⁷  because no one was found who was worthy to open the scroll or to look into it.

Revelation 5:3

5:3 But ⁸  no one in heaven or on earth or under the earth was able to open the scroll or look into it.

Revelation 18:11

18:11 Then ⁹  the merchants of the earth will weep and mourn for her because no one buys their cargo ¹⁰  any longer –

Revelation 19:12

19:12 His eyes are like a fiery ¹¹  flame and there are many diadem crowns ¹²  on his head. He has ¹³  a name written ¹⁴  that no one knows except himself.

Revelation 3:17

3:17 Because you say, “I am rich and have acquired great wealth, ¹⁵  and need nothing,” but ¹⁶  do not realize that you are wretched, pitiful, ¹⁷  poor, blind, and naked,

Revelation 14:3

14:3 and they were singing a new song before the throne and before the four living creatures and the elders. No ¹⁸  one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth.

Revelation 15:8

15:8 and the temple was filled with smoke from God’s glory and from his power. Thus ¹⁹  no one could enter the temple until the seven plagues from the seven angels were completed.

Revelation 2:17

2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ²⁰  I will give him some of the hidden manna, and I will give him a white ²¹  stone, ²²  and on that stone will be written a new name that no one can understand ²³  except the one who receives it.’

Revelation 3:8

3:8 ‘I know your deeds. (Look! I have put ²⁴  in front of you an open door that no one can shut.) ²⁵  I know ²⁶  that you have little strength, ²⁷  but ²⁸  you have obeyed ²⁹  my word and have not denied my name.

Revelation 7:9

7:9 After these things I looked, and here was ³⁰  an enormous crowd that no one could count, made up of persons from every nation, tribe, ³¹  people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands.

[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.

[5:4]  ⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of no one being found worthy to open the scroll.

[5:4]  ⁷ tn Grk “much.”

[5:3]  ¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[18:11]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:11]  ¹⁷ tn On γόμος (gomos) BDAG 205 s.v. states, “load, freight…cargo of a ship…Ac 21:3. W. gen. of the owner Rv 18:11. W. gen. of content…γ. χρυσοῦ a cargo of gold vs. 12.”

[19:12]  ²¹ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ²² tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  ²³ tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[19:12]  ²⁴ tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.

[3:17]  ²⁶ tn Grk “and have become rich.” The semantic domains of the two terms for wealth here, πλούσιος (plousios, adjective) and πλουτέω (ploutew, verb) overlap considerably, but are given slightly different English translations for stylistic reasons.

[3:17]  ²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:17]  ²⁸ tn All the terms in this series are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.

[14:3]  ³¹ tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.

[15:8]  ³⁶ tn Grk “power, and no one.” A new sentence was started here in the translation. Here καί (kai) has been translated as “thus” to indicate the implied result of the temple being filled with smoke.

[2:17]  ⁴¹ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:17]  ⁴² tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).

[2:17]  ⁴³ tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”

[2:17]  ⁴⁴ tn Or “know”; for the meaning “understand” see L&N 32.4.

[3:8]  ⁴⁶ tn Grk “I have given.”

[3:8]  ⁴⁷ tn Grk “to shut it,” but English would leave the direct object understood in this case.

[3:8]  ⁴⁸ 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]  ⁴⁹ tn Or “little power.”

[3:8]  ⁵⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8]  ⁵¹ 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.

[7:9]  ⁵¹ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ⁵² tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.