Revelation 3:7-13

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: 3:8 ‘I know your deeds. (Look! I have put ⁶  in front of you an open door that no one can shut.) ⁷  I know ⁸  that you have little strength, ⁹  but ¹⁰  you have obeyed ¹¹  my word and have not denied my name. 3:9 Listen! ¹²  I am going to make those people from the synagogue ¹³  of Satan – who say they are Jews yet ¹⁴  are not, but are lying – Look, I will make ¹⁵  them come and bow down ¹⁶  at your feet and acknowledge ¹⁷  that I have loved you. 3:10 Because you have kept ¹⁸  my admonition ¹⁹  to endure steadfastly, ²⁰  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. 3:11 I am coming soon. Hold on to what you have so that no one can take away ²¹  your crown. ²²  3:12 The one who conquers ²³  I will make ²⁴  a pillar in the temple of my God, and he will never depart from it. I ²⁵  will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), ²⁶  and my new name as well. 3:13 The one who has an ear had better hear what the Spirit says to the churches.’

[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.

[3:8]  ⁶ tn Grk “I have given.”

[3:8]  ⁷ tn Grk “to shut it,” but English would leave the direct object understood in this case.

[3:8]  ⁸ 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]  ⁹ tn Or “little power.”

[3:8]  ¹⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8]  ¹¹ 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]  ¹² tn Grk “behold” (L&N 91.13).

[3:9]  ¹³ sn See the note on synagogue in 2:9.

[3:9]  ¹⁴ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ¹⁵ 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]  ¹⁶ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ¹⁷ tn Or “and know,” “and recognize.”

[3:10]  ¹⁸ 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]  ¹⁹ tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

[3:10]  ²⁰ tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).

[3:11]  ²¹ tn On the verb λάβῃ (labh) here BDAG 583 s.v. λαμβάνω 2 states, “to take away, remove…with or without the use of force τὰ ἀργύρια take away the silver coins (fr. the temple) Mt 27:6. τὰς ἀσθενείας diseases 8:17. τὸν στέφανον Rv 3:11.”

[3:11]  ²² sn Your crown refers to a wreath consisting either of foliage or of precious metals formed to resemble foliage and worn as a symbol of honor, victory, or as a badge of high office – ‘wreath, crown’ (L&N 6.192).

[3:12]  ²³ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:12]  ²⁴ tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here.

[3:12]  ²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[3:12]  ²⁶ sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here.